Theophylact of Ohrid — Commentary on Scripture

And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.

As Peter had the most fervent love for Christ, he desires immediately, before the others, to be near Him. For he believes not only that Jesus Himself walks on the water, but that He will grant this to him as well. Peter did not say, "Bid me to walk," but rather "to come unto Thee." The former would have been ostentation; the latter is love for Christ.

As Peter had the most fervent love for Christ, he desires immediately, before the others, to be near Him. For he believes not only that Jesus Himself walks on the water, but that He will grant this to him as well. Peter did not say, "Bid me to walk," but rather to come unto Thee. The former would have been ostentation; the latter is love for Christ.

Matthew 14:29

And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.

The Lord laid the sea down beneath Peter's feet, revealing His power. See how Peter prevailed over that which was greater, the sea, but was afraid of the lesser peril, the wind; such is the weakness of human nature. And it was as soon as he became afraid that he began to sink. When his faith weakened, then he went down. The Lord did this so that Peter would not become puffed up, and to console the other disciples who perhaps envied him. Whereupon Christ also showed how much greater He was than Peter.

Matthew 14:30

But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.

. The Lord laid the sea down beneath Peter’s feet, revealing His power. See how Peter prevailed over that which was greater, the sea, but was afraid of the lesser peril, the wind; such is the weakness of human nature. And it was as soon as he became afraid that he began to sink. For when his faith weakened, then Peter went down. The Lord did this so that Peter would not become puffed up, and to console the other disciples who perhaps envied him. Whereupon Christ also showed how much greater He was than Peter.

Matthew 14:31

And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?

Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, Lord, save me, he was healed of his unbelief. This is why he hears the words, O thou of little faith, and not "O thou of no faith." Those in the boat were also delivered from fear, for the wind ceased. And then indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, In the sea are Thy byways, and Thy paths in many waters [Ps. 76:19]. The spiritual meaning of the miracle is this: the boat is the earth; the waves, man's life troubled by evil spirits; the night, ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prophets; and the fourt…

Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, Lord, save me, he was healed of his unbelief. This is why he hears the words, O thou of little faith, and not "O thou of no faith." Those in the boat were also delivered from fear, for the wind ceased. And then indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, In the sea are Thy byways, and Thy paths in many waters [Ps. 76:19]. The spiritual meaning of the miracle is this: the boat is the earth; the waves, man's life troubled by evil spirits; the night, ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prophets; and the fourth, the coming of Christ. For He saved those who were drowning when He came and was with us so that we might know and worship Him as God. See also how Peter's later denial, return, and repentance were prefigured by what happened to him here on the sea. Just as there he says boldly, "I will not deny Thee", so here he says, Bid me come unto Thee on the water. And just as then he was permitted to deny, so now he was permitted to sink. Here the Lord gives His hand to him and does not let Him drown, and there, by Peter's repentance, Christ drew him out of the abyss of denial.

Matthew 14:33

Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.

. Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, "Lord, save me," he was healed of his unbelief. This is why he hears the words "O thou of little faith" and not "O thou of no faith." Those in the boat were also delivered from fear, for "the wind ceased." And then, indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, "In the sea are Thy byways, and Thy paths in many waters" (Ps. 76:19). The spiritual meaning of the miracle is this: the boat is the earth; the waves, man’s life that is troubled by evil spirits; the night is ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prop…

. Showing that the cause of his sinking was not the wind but faintheartedness, Christ does not rebuke the wind, but the fainthearted Peter. This is why He raised him up and set him on the water, but allowed the wind to blow. Peter did not doubt in everything, but in part. Inasmuch as he was afraid, he showed lack of faith; but by crying out, "Lord, save me," he was healed of his unbelief. This is why he hears the words "O thou of little faith" and not "O thou of no faith." Those in the boat were also delivered from fear, for "the wind ceased." And then, indeed, recognizing Jesus by these things, they confessed His divinity. For it is not an attribute of man to walk on the sea, but of God, as David says, "In the sea are Thy byways, and Thy paths in many waters" (Ps. 76:19). The spiritual meaning of the miracle is this: the boat is the earth; the waves, man’s life that is troubled by evil spirits; the night is ignorance. In the fourth watch, that is, at the end of the ages, Christ appeared. The first watch was the covenant with Abraham; the second, the law of Moses; the third, the prophets; and the fourth, the coming of Christ. For He saved those who were drowning when He came and was with us so that we might know and worship Him as God. See also how Peter’s later denial, return, and repentance were prefigured by what happened to him here on the sea. Just as there he says boldly, "I will not deny Thee," so here he says, "Bid me to come on the water." And just as then he was permitted to deny, so now he was permitted to sink. Here the Lord gives His hand to him and does not let Him drown, but there, by Peter’s repentance, Christ drew him out of the abyss of denial.

Matthew 14:34

And when they were gone over, they came into the land of Gennesaret.

Jesus stayed for some time in Gennesaret, and the people recognized Him not only by sight but by the signs which He worked, and they showed fervent faith. So much so that they even desired to touch the hem of His garment, and indeed, when they did so, they were healed. You also, O reader, touch the edge of Christ's garment, which is the end of His sojourning in the flesh. For if you believe that He ascended, you will be saved. The garment means His flesh, and its hem, the end of His life on earth.

Matthew 14:36

And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole.

Jesus stayed for some time in Gennesaret, and the people recognized Him not only by sight but by the signs which He worked, and they showed fervent faith. So much so that they even desired to touch the hem of His garment, and indeed, when they did so, they were healed. You also, O reader, touch the edge of Christ’s garment, which is the end of His sojourning in the flesh. For if you believe that He ascended, you will be saved. The garment means His flesh, and its hem, the end of His life on earth.

Matthew 15:2

Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.

Although there were scribes and Pharisees in every place, those in Jerusalem were the most honored. Hence they envied Christ all the more as they were the most vainglorious. As a custom from ancient tradition, the Jews did not eat with unwashed hands. Seeing the disciples disdain this tradition, they thought that the disciples held the elders in contempt. What then does the Saviour do? He says nothing in defense of this, but accuses them in return.

Matthew 15:6

And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition.

. The Pharisees were accusing the disciples of transgressing the commandment of the elders, but Christ shows that the Pharisees were transgressing the law of God (See Ex. 20:12; 21:16). For they were teaching sons to give nothing to their parents but to offer whatever they had to the treasury of the temple. There was a coffer in the temple in which he who so wished could put money, and the contents were distributed to the poor. So the Pharisees first persuaded sons not to give anything to their parents but to offer it instead to the treasury of the temple, and then taught them to say, "O my father, the help that you seek from me is a gift, that is, it is offered to God." And then the Pharisees and the sons would divide the money among themselves, and the parents were being left uncared for in their old age. The money lenders had the same practice. For if one of them would lend money to someone who proved to be a bad debtor who did not pay back what was owed, then the money lender would say to the ungrateful debtor, "What you owe me is Corban," that is, a gift offered to God. Then the…

. The Pharisees were accusing the disciples of transgressing the commandment of the elders, but Christ shows that the Pharisees were transgressing the law of God (See Ex. 20:12; 21:16). For they were teaching sons to give nothing to their parents but to offer whatever they had to the treasury of the temple. There was a coffer in the temple in which he who so wished could put money, and the contents were distributed to the poor. So the Pharisees first persuaded sons not to give anything to their parents but to offer it instead to the treasury of the temple, and then taught them to say, "O my father, the help that you seek from me is a gift, that is, it is offered to God." And then the Pharisees and the sons would divide the money among themselves, and the parents were being left uncared for in their old age. The money lenders had the same practice. For if one of them would lend money to someone who proved to be a bad debtor who did not pay back what was owed, then the money lender would say to the ungrateful debtor, "What you owe me is Corban," that is, a gift offered to God. Then the debtor, as one who was now in debt to God, would pay up although unwillingly. This is what the Pharisees were teaching sons to do.

Matthew 15:9

But in vain they do worship me, teaching for doctrines the commandments of men.

. Through the voice of the prophet Isaiah (Is. 29:13) Christ shows that the Pharisees and scribes are disposed to Him in the same way that they are to His Father. For they were evil, and by their evil deeds they had distanced themselves from God, and so were speaking the words of God only with their mouth. For it is utterly in vain for those who dishonor God by their deeds to worship Him and to believe that by so doing they honor Him.

Matthew 15:11

Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man.

He no longer converses with the Pharisees, as they were incurable, but with the multitude. Christ sees fit to honor the multitude by calling them to Himself so that they might accept His word, and He says, "Hear and understand," urging them to be attentive. As the Pharisees had blamed the disciples for eating with unwashed hands, the Lord speaks of food, saying that no food defiles a man. And if food does not defile, how much less does eating with unwashed hands? What defiles the inner man is to say those things which he should not. Here He is alluding to the Pharisees who defile themselves by speaking spiteful words. Behold His wisdom, how He neither openly enjoins the eating with unwashed hands, nor forbids it. But He teaches something different, not to spew evil words from the heart.

Matthew 15:12

Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

The disciples spoke on behalf of the Pharisees, saying that the Pharisees had taken offense. But that the disciples also were troubled is made clear when Peter approached and asked about this. When Jesus heard, then, that the Pharisees had taken offense, He said:

Matthew 15:14

Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

It is the Judaic ordinances and the traditions of the elders that He says will be rooted up, not the commandments of the law, as the Manichean heretics believe. The law is a plant of God, so it has not been rooted up. Its root, that is, the hidden Spirit, remains, but its leaves, namely, the visible letter, have fallen. For we no longer understand the law according to the letter, but according to the Spirit. As the Pharisees were hopeless and incurable, He said, "Let them be." Here we learn that it is not to our detriment to give offense to those who willingly take offense and are incorrigible. He calls them blind teachers of the blind; He says this to draw the multitudes away from them.

Matthew 15:15

Then answered Peter and said unto him, Declare unto us this parable.

Peter knew that the law did not allow the eating of all foods, and he was afraid to say to Jesus, "I too am scandalized by this saying of Thine, which appears to transgress the law." Therefore he questions Jesus, feigning ignorance.

Matthew 15:20

These are the things which defile a man: but to eat with unwashen hands defileth not a man.

The Saviour rebukes the disciples and censures their lack of sense, either because they took offense or because they did not understand the obvious. For He says, "That which is understood and is apparent to all, you do not understand; that food does not remain within but passes out below, not at all polluting a man’s soul, for it does not remain inside. But thoughts are engendered within and remain there, and when they come out, that is, proceed to deed and act, they pollute the man." For the thought of fornication stains while it remains within, but when it issues forth into deed and act, it utterly defiles.

Matthew 15:21

Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

Why did He not allow the disciples to go by way of the Gentiles [Mt. 10:5], while He Himself went to Tyre and Sidon, which were Gentile cities? Learn then, that He did not go there to preach, since, as Mark says, He hid Himself [Mk. 7:24]. But rather, when He saw that the Pharisees had not accepted His words about food, He went to the Gentiles. The woman said, "Have mercy, not on my daughter, who is unconscious, but on me who am suffering and experiencing these terrible things." And she did not say, "Come and heal," but Have mercy. He did not answer her a word, not out of contempt, but to show that He had come, in the first place, for the Jews, and to shut the mouths of those Jews who might later slanderously accuse Him of doing good to Gentiles. He also refrained from answering her so that He might reveal the persevering faith of the woman.

Matthew 15:23 · 2 passages

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

. Why did He not allow the disciples to go by way of the Gentiles (Mt. 10:5), while He Himself went to Tyre and Sidon, which were Gentile cities? Learn then, that He did not go there to preach, since, as Mark says, "He hid Himself" (Mk. 7:24). But rather, when He saw that the Pharisees had not accepted His words about food, He went to the Gentiles. The woman said, "Have mercy, not on my daughter, who is unconscious, but on me who am suffering and experiencing these terrible things." And she did not say, "Come and heal," but "Have mercy." He did not answer her a word, not out of contempt, but to show that He had come, in the first place, for the Jews, and to shut the mouths of those Jews who might later slanderously accuse Him of doing good to Gentiles. He also did not answer her so that He might reveal the persevering faith of the woman.

The disciples were oppressed by the cry of the woman and so begged Christ to send her away. They did this, not out of a lack of compassion, but rather with the desire to persuade the Lord to have mercy on her. But He said, "I am sent only unto to the Jews, who are lost sheep because of the wickedness of those shepherds to whom they have been entrusted." In this manner He discloses more fully the faith of the woman.

Matthew 15:24

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

. The disciples were oppressed by the cry of the woman and so begged Christ to send her away. They did this, not out of a lack of compassion, but rather with the desire to persuade the Lord to have mercy on her. But He said, "I was sent only to the Jews, who are lost sheep because of the wickedness of those shepherds to whom they had been entrusted." In this manner He discloses more fully the faith of the woman.