# Commentary on Matthew, Latin Series - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Commentariorum series in Evangelium Matthaei* - Date: ca. 244–249 (Latin translation, 4th–5th century) (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Graeca, vol. 13 (Paris, 1862), cols. 1599–1800 (the old Latin translation, from the edition of Charles de la Rue; the editor's notes, Jerome's prologue to Luke, and the Greek printed on the page are not reproduced; the order of the last paragraph is scrambled in the scan and is noted in the staged record) (Latin text: Migne, Patrologia Graeca vol. 13 (1862), transcribed from library-scan OCR of the printed volume) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Erich Klostermann and Ernst Benz, Origenes Werke 11: Matthäuserklärung II: Die lateinische Übersetzung der Commentariorum series, GCS 38 (Leipzig: Hinrichs, 1933); 2nd ed. by Ursula Treu (Berlin: Akademie-Verlag, 1976) - Work page: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/ - Passages: 118 ## Commentary on Matthew, Latin Series 1 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-1 - Source: PG 13:1599c–1604d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen explains how Christ silenced the Sadducees, why only a true disciple can rightly call him “Teacher,” and how the commandments are ranked under the two great commandments of love. ### Latin text In illo tempore, audientes autem Pharistei silentium imposuisset Iesus Sadducwis, convenerunt iu unum , et interrogavit unus ea: eis tentans Magister , quod est majus mandatum in lege ? autem dixit eis : Diliges Dominum Deum tuum ea: corde tuo, et ea: tota anima tua, et ex tota mente lloc est maximum, et primum mandatum το, et qua. Cum Dominus ad interrogationem Sadducaeorum esse resurrectionem audire nolentibus quod demonstrasset legis exemplo, sicutdixitMatthaeus, silentium Sadducaeis imposuit Jesus : volens ostendere, quoeum : niam amaram et nocivam mendacii vocem obmute~ Ipse scere fecitclaritas veritatis.Sicut ergo Salvator verbo toto doctrinaesua silentiumimposnitSadducaais,et falsum tua. dogma , quod apud illos veritas putabatur , convicit reli- tidncialiter : sic facient et Christi imitatoresexemplis Scripturarum, quibus oportet secundum sanam (Ιυο demon- ctrinam omnem vocem obmutescere Pharaonis , iu qua glorians dicit : Mea sunt flumina, et ego [cci ea , sicut scriptum est apud Ezechielcm. Sadducasi ergo qui dicunt resurrectionem non esse, interrogaverunt Salvatorem ea quae scripta sunt, existimantes silentium imponere ei. Sed nec Jesus, nec dilecti discipuli ejus aliquando obstruuutur ab impiis. Proprium est enim ut Sadducazis silentium imponatur a Christo. Justus enim tacet quidem sciens tempus tacendi, et tempus loquendi , non autem obmutescit. Et sicut proprium est justi tacere , non autem obmutescere : sic preprium est Sadducaaorum , vel omnium qui mendacii sunt doctores, obmutescere quidem, non autem tacere. Nam etsi obmutescunt quantum ad rem, non tamen tacent. ideo et Dominus non homini dixit, sed mari : Tace, ει obmumce τε, increpans illud cum turbarum. Ta; men Pharisaei qui resurrectionem consentiunt, audientes quod silentium imposuit Sadduczeis. convenerunt in unum , videlicet resurrectionis dogmate prievalente, et congregati sunt qui non congregabantur quandiu Sadducaeis silentium non imponeretur. Nihilominus tamen et si congregati fuerint, pmpterea quod tenuit resurrectionis probatio, tamen unus ex eis interrogavit, non quasi volens ab eo discere quae interrogabat, sed tentans Dominum Deum. Omnem ergo hominem qui non discendi gratia, sed tentandi causa, neque ex affectu simplici interrogat aliquem doctorum de qualicunque capitulo , existimare debemus fratrem Pharisaei illius qui Salvatorem interrogatione sua tentabat. Omnia enim quae fiunt in sanctos Christi sive ab insidiatoribus, sive a diligentibus, in se suscipituniversa: secundum ea enim quae scripta sunt, tractare debemus ct ea quae scripta non sunt. Scriptum est enim propter esurientes et sitientes eum dixisse : Esurii, et : sitii 7‘: et propter nudos, et peregrinos, et aegrotantes , et in carcere positos : Nudus fui; et : hospes fui; et : infirmus fui; ct : in carcere fui . Secundum consequentiam similitudinis addamus et nos : lujurias passus sum, caesus sum, et tentatus sum, et omnia. Et sicut in illis quae scripta sunt, verus est sermo Domini dicentis : Quandiu uni ea: minimis istis fecistis, milii fecistis ; sic cum injuriam passus fuerit justus , vel blasphematus , vel aliquid tale passus, pone Christum in eos qui fecerunt dicentem eis: Quando uni ex minimis istis fecistis injuriam , me tentastis, me blasphemastis. Videamus nunc pr0positionem tentantis : Magister, inquit, quod est mandatum majus in lege"? Tentans diccbat: Magister, quoniam non quasi discipulus Christi proferebat hanc vocem. lloc autem manifestius erit ab exemplo quod dicemus. Puta, pater lilii sui pater est, et nemo eum proprie potest dicere patrem , nisi filius ejus; et mater tiliae sua: mater est, et nulla eam potest dicere, matrem, nisi sola filia ejus. Sic et magister discipuli sui magister est, etdiscipulus magistri suidiscipulus est. PrOptcrea nemo potest dicere bene, magister, nisi discipulos. Et vide nisi propter hoc quia non omnes qui dicunt eum magistrum, bene dicunt, sed hi soli qui habent discendi voluntatem ab eo, dicebat ad discipulos suos : Vos vocatis me Magistrum, et Dominum, et bene dicitis: sum etenim. Bene ergo discipuli Christi vocant eum magistrum, et servientes verbo ipsius bene illum Dominum vocant. Unde bene dicebat Apostouis "’9: Nobis autem unus Dominus Jesus Christus, per quem omnia, et nos per ipsum. Et illud considera quod ait“o : Satis est discipulo, ut fiat non simpliciter sicut magister, sed sicut magister ejus. Si quis ergo aliquis non discit a Verbo, nec tradit se ex toto animo suo, nt liat dilecta plantatio ejus, dicit autem ei : Magister, frater est Pharisaei leutantis Christum, et dicentis ei : Magister. Sic et omnis qui dicit : Pater noster qui es in caelis 3‘, non debet habere spiritum servitutis in timore, sed spiritum adoptionis [iliorum . Qui autem non spiritum adoptionis filiorum habet, et dicit : Pater noster qui es in caelis, mentitur, cum non sit filius Dei, Deum Patrem suum appellans. Interrogatio autem ipsa est . talis : Quod est magnum mandatum in lege "1? lu quo dignum est ut de mandatorum diderentia aliquid exponamus. Quaedam enim mandata sunt magna, quaedam autem subsequentia; et sic per ordinem usque ad minima mandata est requirendum. Si enim tentanti Pharisaao, et dicenti : Quod est majus mandatum in lege, non respondisset, consequenter existimaremus non esse mandatum majus altero mandato. Nunc autem cum respondens dicat: Diliges Dominum Deum tuum ea: toto corde tuo, et ea: tota . anima tua, ct ea: tota mente tua, lioc est magnum mandatum et primunt , necessariam discimus sententiam dc mandatis, quoniam et sunt magna et sunt inferiora usque ad minima. Adhuc autem et illud attende quod Pharisaeus interrogavit : Quod est nia,gnum'mandatum in lege I’ Dominus autem respondens ei docet nos quia non solum magnum est mandatum diligere Dominum, sed etiam primum. Primum autem non ordine Scripturie, sed dignitate virtutis. Et hoc quasi conveniens huic loco est attendendum , quia quasi multis mandatis constitutis, ita nunc magnum hoc ct primum dixit mandatum : Diliges Dominum Ι) Deum tuum ex toto corde tuo, et ea: tota anima tua , et es; tota mente tua. Secundum et simile est priori, etpropter similitudinem maguum: Diliges proximum sicut te ipsum , ut secundum hoc intelligamus et aliud esse quod sit magnitudine et ordine tertium, aliud vero quartum ; et sic per ordinem dinumerans legis mandata , accipiens a Deo sapientiam, ordinet ea quis usque ad minimum. Quod opus nullius alterius est, nisi Christi solius qui est Dei virtus et Dei sapientia . Α temporibus igitur Moysi usque ad Salvatoris adventum cum legeretur lex , forsitan quierebatur quod esset magnum mandatum in ea. Neque ο enim interrogasset hoc Pharisaeus, nisi quia apud Illos de hoc quaesitum fuisset, ct non inventum, donec inveniens Jesus docuit non solum quod esset magnum , sed etiam primum , et quod esset secundum simile priori. Ipsius ergo est opus invenire et tertium, et quartum, et reliqua. Quaeres autem si cst aliquod mandatum non habens utrumque, id cst, ut et primum sit et magnum, sed unum ex eis. Et puto tale aliquid dicit Apostolus ad Ephesios : Honora patrem tuum et matrem, quod est mandatum primum in promissione, ut bene sit tibi, et eris longaevus super terram. Ergo primum quidem ,'non autem et magnum: Honora patrem tuum et matrem; etsi est aliquod magnum quidem, non autem et primum, qumres differentiam magnitudinis mandatorum. Et quia ad comparati-auem quidem mandatorum sunt alia mi. nima, utile est ad exemplum proferre quod ipse Dominus ait "2 Si quis solverit unum de mandatis Itis pusillis, et docuerit sic homines, minimus vocabitur in regno Dei. Et Salvator quidem tradens quod esset magnum mandatum et primum, ad interrogationem Pharisaai tentantis ; adjiciens autem et secundum simile priori, quod erat : Diliges proximum tuum sicut teipsum , addit dicens: In his duobus mandatis omnis lex et propheta: pendent 9°. Apostolus autem ad Romanos dicit : Non mmo/iuberis, non occides, non furtum facies, et si quod est aliud mandatum, in hoc uerbo recapitulatur: Diliges proximum tuum sicut teipsum. Videamus ergo utrum aliud est pendere omnem legem et prophetas in his duobus mandatis de dilectione Dei et proximi, aliud autem, (δ recapitulari omne mandatum in hoc mandato : Di- ‘ liges proximum tuum sicut teipsum; aut omnia mandata et pendent et recapitulantur in utroque mandato. Dicit ergo aliquis pendere a mandatis mandata , et a primo quidem et magno pendere secundum et simile primo ; a secundo autem tertium, et sic deinceps omnia quae sunt post secundum , pendere a praecedentibus : et Apostolum quidem secundum considerationem rei dixisse pendere omne mandatum a mandato : Diliges proximum tuum sicut teipsum ; Salvatorem autem docuisse, quoniam dominationem habent omnium mandatorum haec duo mandata. Alter autem discutiens quaeret, quomodo dictum est illud : Non. mtechaberis, non occides, non furtum facies, et si quod aliud est mandatum in lege, in hoc verba recapitulatur: Diliges proximum tuum sicut teipsum. Dicet ergo : et illud mandatum : Diliges Dominum Deum tuum ea: toto corde tuo, et ea: tota anima tua ,et ea: tota mente tua, recapitulatur in eo mandato: Diliges proximum tuum sicut leipsum. Quomodo autem verum sit quod ait : Et si quod aliud est mandatum, in hoc verba recapitulatur, nisi et mandatum quod positum estde dilectione Dei'recapituo lctur in secundo, et simili priori? Et si primum mandatum recapitulctur in secundo, necesse est majus esse secundum priore. Recapitulatur ergo omne mandatum, sed et primum illud et magnum in hoc secundo : Diliges proximum tuum sicut teipsum; quoniam diligentes nosmetipsos si quid fecerimus , et ipsum diligimus Deum qui facins est auctor dilectionis nostrae, ut alterutrum diligamus, et diligamur ab invicem. Gratias enim agentes in eo quod rationabiles sumus, et vocati sumus ad Dei agnitionem, et consequimur beneficia ejus et gratiam, recapitulamusDei dilectionem in secundo, et simili priori. Magnum ergo et primum mandatam in lege est hoc: Diliges Dominum Deum tuum es toto corde tuo, et ea: tota anima tua, et ex tota mente ”. Subtrahit autem de magnitudine ejus, et de primatu ipsius, qui subtrahit aliquid dc toto illo mandato, id est, aut de eo quod ait, ea: toto corde, aut, ex tota anima, aut, ea; tota mente. Et forsitan omnes qui diligunt Deum , et Dominum suum , nisi sequentes partes impleverint, et ex toto corde dilexerint , et cx tota anima , et ex tota mente , ex parte servant mandatum ; hi autem soli magnitudinem eius in se suscipiunt et primatum, qui non solum diligunt Dr» minum Deum suum, sed etiam tria illa susceperint, id est, nt ex toto corde suo apud se illam totam recondunt, et operationes ejus et cogitationes ejus: ct ex tota anima sua, id est, ut parati sint ponere eam pro pietate Dei qui universa creavit, quando utilitas exegerit Verbi, ex eo quod ex tota anima diligit Deum, ita ut nulla pars animae evellatur ad aliquam rem quae a fide est aliena : et in tota mente nostra nihil aliud cogitantes vel proferentes nisi ea qua Dei sunt. Et vide si potes cor quidem accipere pro intellectu , qui est in intelligibilibus speculans, et ostendens fontem et principium eorum quod est Deus ; mentem autem ad proferendas res. Mente enim proferimus singulas res, et per unumquodque · significatum quasi mente nostra inambulamus, atque proferimus. Et si quis ingeniose intelligat mandatum quod de dilectione positum est in omnibus illis tribus quae sunt nominata , et consideraverit in singulis quibusque fidelibus Dei dilectionem, inveniet forsitan totum mandatum aut apud unum forsitan, vel secundum, vel tertium, et hoc si fuerit datum in omnibus, aut Dei dilectionem minus habentem, vel modicum, vel amplius, aut ex eo quod dicit ex toto corde, aut ex eo quod ait, ea: tota anima, aut ea: tota mente. ### English translation (Claude) “At that time, the Pharisees, hearing that Jesus had put the Sadducees to silence, gathered together, and one of them asked him, testing him: Teacher, which is the greater commandment in the law? And he said to them: You shall love the Lord your God with your heart, and with all your soul, and with all your mind. This is the greatest and first commandment.” When the Lord, at the question of the Sadducees, who were unwilling to hear that there is a resurrection, had demonstrated it from the example of the law, then, as Matthew said, Jesus put the Sadducees to silence, wishing to show that the clarity of truth made the bitter and harmful voice of falsehood fall dumb. So, as the Saviour by the whole word of his teaching put the Sadducees to silence and confidently refuted the false doctrine that among them was taken for the truth, so also the imitators of Christ will do by the examples of the Scriptures, by which, according to sound doctrine, every voice of Pharaoh must be struck dumb, the voice in which he boasts and says, “The rivers are mine, and I made them,” as it is written in Ezekiel. The Sadducees, then, who say that there is no resurrection, questioned the Saviour about what is written, thinking to put him to silence. But neither Jesus nor his beloved disciples are ever stopped by the ungodly. For it is proper that the Sadducees be put to silence by Christ. The righteous man is indeed silent, knowing “a time to keep silence and a time to speak,” but he is not struck dumb. And as it is proper to the righteous to keep silence but not to be struck dumb, so it is proper to the Sadducees, or to all who are teachers of falsehood, to be struck dumb but not to keep silence. For even if they are struck dumb as far as the matter goes, they still do not keep silent. That is why the Lord said, not to a man but to the sea, “Be silent, be still,” rebuking it … Yet the Pharisees, who agree on the resurrection, hearing that he had put the Sadducees to silence, gathered together, clearly because the doctrine of the resurrection prevailed; and those were gathered who were not gathered so long as the Sadducees had not been put to silence. Nevertheless, even though they had gathered because the proof of the resurrection had held, one of them asked, not as one wishing to learn from him what he asked, but testing the Lord God. Every person, then, who questions any of the teachers on any point whatever, not for the sake of learning but in order to test, and not from a simple disposition, we must regard as a brother of that Pharisee who tested the Saviour with his question. For everything that is done to Christ's saints, whether by those who lie in wait for them or by those who love them, he receives entirely into himself; for by what is written we must treat also what is not written. It is written that on account of the hungry and the thirsty he said, “I was hungry” and “I was thirsty,” and on account of the naked, the strangers, the sick, and those in prison, “I was naked,” “I was a stranger,” “I was sick,” and “I was in prison.” Following the logic of the likeness, let us too add: I suffered insults, I was beaten, I was tested, and all the rest. And just as in what is written the Lord's word is true when he says, “As long as you did it to one of the least of these, you did it to me,” so when a righteous man has suffered insult, or blasphemy, or anything of the kind, picture Christ saying to those who did it: “When you insulted one of the least of these, you tested me, you blasphemed me.” Let us now look at the tester's question: “Teacher,” he says, “which is the greater commandment in the law?” Testing him, he said “Teacher,” because he did not utter this word as a disciple of Christ. This will be clearer from an example. A father, for instance, is the father of his son, and no one can properly call him father except his son; and a mother is the mother of her daughter, and no one can call her mother except her daughter alone. So too a teacher is the teacher of his disciple, and the disciple is the disciple of his teacher. Therefore no one can rightly say “Teacher” except disciples. And see whether it was not for this reason, because not all who call him teacher say it rightly but only those who have the will to learn from him, that he said to his disciples: “You call me Teacher and Lord, and you say well, for so I am.” The disciples of Christ, then, rightly call him teacher, and those who serve his word rightly call him Lord. Hence the Apostle rightly said, “But for us there is one Lord Jesus Christ, through whom are all things, and we through him.” Consider also what he says: “It is enough for the disciple to become,” not simply like a teacher, but “like his teacher.” If anyone, then, does not learn from the Word and does not give himself with his whole soul to become his beloved planting, but says to him “Teacher,” he is a brother of the Pharisee who tested Christ and said to him “Teacher.” So also everyone who says, “Our Father who art in heaven,” ought not to have “the spirit of slavery in fear” but “the spirit of adoption as sons.” One who does not have the spirit of adoption as sons and says, “Our Father who art in heaven,” lies, calling God his Father when he is not a son of God. The question itself is this: “Which is the great commandment in the law?” Here it is fitting that we set out something about the difference between the commandments. For some commandments are great, others come after them, and so in order one must inquire down to the least commandments. If he had not answered the Pharisee who tested him and said, “Which is the greater commandment in the law?”, we would consequently suppose that no commandment is greater than another. But now, since in answer he says, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; this is the great and first commandment,” we learn a necessary teaching about the commandments: that there are great ones and lesser ones, down to the least. Note further that the Pharisee asked, “Which is the great commandment in the law?”, but the Lord in answering teaches us that to love the Lord is not only the great commandment but also the first: first not in the order of Scripture but in the dignity of its excellence. And this must be noted as fitting this passage: that, as though many commandments had been laid down, he now called this the great and first commandment, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” and the second like the first, and great because of the likeness, “You shall love your neighbour as yourself,” so that we may understand accordingly that there is another which is third in greatness and in order, and another fourth; and so, counting the commandments of the law in order, one who receives wisdom from God may arrange them down to the least. This is the work of no one else but of Christ alone, who is “the power of God and the wisdom of God.” From the times of Moses until the Saviour's coming, then, when the law was read, perhaps it was asked which was the great commandment in it. For the Pharisee would not have asked this unless it had been inquired into among them and not found, until Jesus found it and taught not only which was great but also which was first, and which was second, like the first. It is his work, therefore, to find the third, the fourth, and the rest. You will ask whether there is any commandment that does not have both, that is, being both first and great, but only one of them. I think the Apostle says something of this kind to the Ephesians: “Honour your father and mother, which is the first commandment with a promise, that it may be well with you and you may live long on the earth.” So “Honour your father and mother” is first, but not also great; and if there is one that is great but not also first, you will inquire into the differences in greatness among the commandments. And since, when the commandments are compared, others are least, it is useful to bring forward as an example what the Lord himself says: “If anyone breaks one of these least commandments and teaches men so, he will be called least in the kingdom of God.” And the Saviour, having handed on which was the great and first commandment in answer to the testing Pharisee, and having added also the second, like the first, “You shall love your neighbour as yourself,” goes on to say: “On these two commandments hang all the law and the prophets.” But the Apostle says to the Romans: “You shall not commit adultery, you shall not kill, you shall not steal, and any other commandment there may be is summed up in this word: You shall love your neighbour as yourself.” Let us see, then, whether it is one thing for all the law and the prophets to hang on these two commandments about the love of God and of neighbour, and another for every commandment to be summed up in this commandment, “You shall love your neighbour as yourself”; or whether all the commandments both hang on and are summed up in both commandments. Someone, then, says that commandments hang from commandments: from the first and great hangs the second, like the first; from the second, the third; and so in turn all those after the second hang from the ones before; and that the Apostle, considering the matter, said that every commandment hangs from the commandment “You shall love your neighbour as yourself,” while the Saviour taught that these two commandments rule over all the commandments. But another, examining it, will ask how it was said: “You shall not commit adultery, you shall not kill, you shall not steal, and any other commandment in the law is summed up in this word: You shall love your neighbour as yourself.” He will say, then: that commandment too, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind,” is summed up in the commandment “You shall love your neighbour as yourself.” For how would it be true when he says, “and any other commandment there is, is summed up in this word,” unless the commandment laid down about the love of God is also summed up in the second, which is like the first? And if the first commandment is summed up in the second, the second must be greater than the first. Every commandment, then, and even that first and great one, is summed up in this second, “You shall love your neighbour as yourself”; because when we love ourselves, if we do anything, we also love God himself, who is the author of our love, so that we love one another and are loved by one another. For when we give thanks that we are rational, and have been called to the knowledge of God, and obtain his benefits and grace, we sum up the love of God in the second commandment, which is like the first. The great and first commandment in the law, then, is this: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” But one who takes away anything from that whole commandment, that is, either from “with all the heart,” or from “with all the soul,” or from “with all the mind,” takes away from its greatness and its primacy. And perhaps all who love God and their Lord keep the commandment only in part unless they fulfil the parts that follow and love with all the heart, all the soul, and all the mind; and only those receive its greatness and primacy into themselves who not only love the Lord their God but have also taken on those three things: that with all their heart they store the whole of it up within themselves, both its works and its thoughts; and with all their soul, that is, that they are ready to lay the soul down for devotion to God, who created all things, when the need of the Word requires, since one who loves God with all his soul lets no part of the soul be torn away to anything foreign to the faith; and in all our mind, thinking or uttering nothing but the things of God. And see whether you can take “heart” for the understanding, which contemplates intelligible things and shows their source and principle, which is God, and “mind” for bringing things forth in speech. For with the mind we bring forth particular things, and through each thing signified we walk about, as it were, in our mind, and bring it forth. And if someone understands acutely the commandment about love laid down in all three of the things named, and considers the love of God in each of the faithful, he will perhaps find the whole commandment in one, perhaps in a second, or a third, and that if it has been given in all of them; or he will find the love of God falling short, by little or by more, either in respect of “with all the heart,” or “with all the soul,” or “with all the mind.” ### Scripture references - Matt 22:34: quotation, high confidence - Matt 22:35: quotation, high confidence - Matt 22:36: quotation, high confidence - Matt 22:37: quotation, high confidence - Matt 22:38: quotation, high confidence - Ezek 29:3: quotation, high confidence - Eccl 3:7: quotation, high confidence - Mark 4:39: quotation, high confidence - Matt 25:35: quotation, high confidence - Matt 25:36: quotation, high confidence - Matt 25:40: quotation, high confidence - John 13:13: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Matt 10:25: quotation, high confidence - Matt 6:9: quotation, high confidence - Rom 8:15: quotation, high confidence - Eph 6:2: quotation, high confidence - Eph 6:3: quotation, high confidence - Matt 5:19: quotation, high confidence - Matt 22:39: quotation, high confidence - Matt 22:40: quotation, high confidence - Rom 13:9: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - Deut 6:5: quotation, high confidence - Lev 19:18: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; the OCR is noisy and has been translated by sense where letters are garbled. This staged section also contains Migne's section 2 (from “Let us now look at the tester's question”), whose numeral was misread in the scan. - At the beginning of the section the scan mixes in fragments of the facing column and of the end of the preceding Greek commentary's Latin version (on Matt 22:31–33 and Luke 20:38); these fragments are removed by a logged correction. The opening lemma (Matt 22:34–38) is translated by sense from a garbled line. - After “rebuking it” a few words are unreadable in the scan (“cum turbarum”); marked “…”. - “Who is the author of our love”: the scan reads “qui facins est auctor”; probably “qui factus est” (“who has become the author”); translated by sense. - Quotations: Ezek 29:3; Eccl 3:7; Mark 4:39; Matt 25:35–36, 40; John 13:13; 1 Cor 8:6; Matt 10:25; Matt 6:9; Rom 8:15; Eph 6:2–3; Matt 5:19; Matt 22:40; Rom 13:9; 1 Cor 1:24. ### Citation (SBL) Origen, Comm. Ser. Matt. 1 (PG 13:1599c–1604d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-1). ## Commentary on Matthew, Latin Series 3 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-3 - Source: PG 13:1604d–1605a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: One who loves iniquity or rejects discipline hates himself and so cannot love his neighbour as himself. ### Latin text Simile est secundum mandatum priori, quoniam est dilectio hominis qui factus est secundum imaginem Dei, forsitan et secundum similitudinem. In expositione autem mandati quod est de dilectione proximi positum, etiam haec sunt discenda. Quoniam secundum quod dictum est in decimo psalmo": Qui diligit iniquitatem, odit animam suam ; et sccundum quod in Proverbiis dicitur ’δε Qui repellit disciplinam, odit seipsum ; manifestum est quoniam nemo diligens iniquitatem diligit proximum suum sicut seipsum, cum nec seipsum diligat, et nemo repellens disciplinam diligit proximum suum sicut seipsum, quippe qui nee ipsum se diligit; ct'ita lit ut ιιιιί diligitiniquitatem, et odit animam suam, nec possit servare secundum mandatum. Similiter et qui repellitdisciplinam, peccatum diligit: ideo etqui repel- ’ lit aliquod verbum disciplinm Dei, odit animam suam. ### English translation (Claude) The second commandment is like the first, since it is love of man, who was made according to the image of God, and perhaps also according to his likeness. In expounding the commandment laid down about love of neighbour, these things too must be learned. According to what is said in the tenth psalm, “He who loves iniquity hates his own soul,” and according to what is said in Proverbs, “He who rejects discipline hates himself,” it is clear that no one who loves iniquity loves his neighbour as himself, since he does not even love himself; and no one who rejects discipline loves his neighbour as himself, since he does not love even himself. And so it comes about that one who loves iniquity, and hates his own soul, cannot keep the second commandment. Likewise one who rejects discipline loves sin; and so one who rejects any word of God's discipline hates his own soul. ### Scripture references - Ps 11:5 (10:5 LXX): quotation, high confidence - Prov 15:32: quotation, high confidence - Gen 1:26: allusion, medium confidence - Matt 22:39: allusion, high confidence ### Translation notes - Quotations: Ps 11:5 (10:6 Vulgate; Origen's “tenth psalm”); Prov 15:32; allusion to Gen 1:26. ### Citation (SBL) Origen, Comm. Ser. Matt. 3 (PG 13:1604d–1605a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-3). ## Commentary on Matthew, Latin Series 4 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-4 - Source: PG 13:1605a–1606b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: All the law and the prophets, even their obscure parts, hang on love of God and neighbour, which opens their meaning; Paul's hymn to love and his confidence in Romans 8 illustrate it. ### Latin text Post hate qmeres quomodo omnis lex et prophetae pendent in duobus istis mandatis. Videtur enim textus ostendere quod omnia quaecunque sunt scripta, vel in Exodo, vel in Levitico, vel in Numeris, vel in Deuteronomio, pendeant in his duobus mandatis. Quomodo'autem lex quae posita est de leprosis, vel de fluxum sanguinis patientibus , vel de menstruatis mulieribus, pendeant in istis mandatis? Adhuc autem quomodo et prophetia quae de .Ierusalem captanda posita est, vel visio Egypti apud Isaiam ceterosque prophetas, quomodo et visio Tyri, vel quzecuuque prapbetautur de Tyro, vel de principe Tyri, quomodo etiam visio quadrupedum In deserto apud Isaiam pendeant in duobus istis mandatis? Quod autem videtur mihi in hoc loco, hujusmodi est. Qui omnia implevit quae scripta sunt de Dei dilectione et proximi, dignus est maximas gratias a Deo percipere, quibus prapositus est sapientia: sermo per Spiritum sanctum, per quem sermo scientiae qui secundum spiritum est. Dignus autem constitutus bis omnibus donis exsultat in sapientia Dei, plenum habens cor de Dei dilectione, et totam animam lumine scicntia: illustratam , et totam mentem verbo Dei. Consecutus autem huiusmodi dona ex Deo, profecto intelligit omnem legem et prophetas partem aliquam esse ex omni sapientia et scientia Dei, et intelligit omnem legem et prophetas pendere, et adhaerere a principio dilectionis Domini Dei et proximi, et quoniam perfectiqpietatis in dilectione consistit. Sutilcientia quidem sunt et ista quae diximus ; tamen ad demonstrationem magnitudinis ejus nihilominus coriveuit et ista subjungere : Charitas patiens est, benigna est. Charitas non inflatur, non agit perperam, non est ambitiosa, non irritatur,'non cogitat malum, non gaudet super iniquitatem, cougaudet autem veritati, omnia sustinet, omnia credit, omnia sperat, charitas nunquam excidit". Nemo enim pusillanimis constitutus charitatem habet, nec contrarium aliquid l'aciens benignitati, neque. zelans zelum quem habuerunt patriarchae adversus Ioseph , velAaron et Maria contra Moysen. Et nemo inflatus habet dilectionem, neque perperam aliquid agens, nec qui in iracundiam excitatur. Item nemo cogitans malum charitatem habet in corde coinquinatus. Qui 333 charitatem habet, nunquam de aliqua re, injusta gaudet, sed semper veritati congaudet. Qui charitatem habet, omnia accidentia sustinet mala, , et non pro parte credit, sed omnia credit, et non ex parte sperat, sed omnia sperat, nec est quod;non sustineat dilectio, sed omnia sustinet. Et quoniam cbaritas nunquam excidit, conlidens Apostolus totam eam se suscepisse dicebat "z Quis nos separabit a charitate Dei? Tribulatio, an angustia, an fames, an nuditas, an periculum, an gladius? Sicut scriptum est: Quoniam propter te mortificamur tota die, existimati sumus ut oves occisionis. Propter dilectionem enim dicebat" : Sed in his omnibus superamus propter eum qni dilexit nos. Ex charitate enim nunquam excidcnte erant illae voces dicentis ”: Con/ida enim quia neque mors, neque vita, neque angeli, neque principatus, neque praesentia, neque futura, neque virtutes, neque altitudo, neque profundum,'neque aliqua creatura poterit nos separare a charitate Dei, quae est in Christo Iesu Domino nostro. Et quoniam habebat duo Apostolus dilectionis mandata, Dei et proximi, ideo habebat in se totius Legis et Prophetarum manifestata mysteria, ut intelligens ea diceret, quoniam omnis les et propheta: in his duobus mandatis pendent. ### English translation (Claude) After this you will ask how all the law and the prophets hang on these two commandments. For the text seems to show that everything written, whether in Exodus, or in Leviticus, or in Numbers, or in Deuteronomy, hangs on these two commandments. But how do the law laid down about lepers, or about those suffering a flow of blood, or about menstruating women, hang on these commandments? And further, how do the prophecy given about the capture of Jerusalem, or the vision of Egypt in Isaiah and the other prophets, and the vision of Tyre, or whatever is prophesied about Tyre or about the prince of Tyre, and the vision of the four-footed beasts in the desert in Isaiah, hang on these two commandments? What seems right to me on this point is as follows. One who has fulfilled everything written about the love of God and of neighbour is worthy to receive the greatest gifts from God, at the head of which is wisdom: the word through the Spirit, and through him the word of knowledge which is according to the Spirit. Having been made worthy of all these gifts, he exults in the wisdom of God, having a heart full of the love of God, his whole soul enlightened with the light of knowledge, and his whole mind with the word of God. Having obtained such gifts from God, he surely understands that all the law and the prophets are some part of the whole wisdom and knowledge of God, and he understands that all the law and the prophets hang on and cling to the principle of love for the Lord God and for one's neighbour, and that the perfection of godliness consists in love. What we have said is indeed sufficient; yet to show its greatness it is fitting to add these words too: “Love is patient, love is kind. Love is not puffed up, does not act wrongly, is not ambitious, is not provoked, does not think evil, does not rejoice over iniquity but rejoices with the truth; it bears all things, believes all things, hopes all things; love never fails.” For no one who is faint-hearted has love, nor one who does anything contrary to kindness, nor one who is jealous with the jealousy that the patriarchs had against Joseph, or Aaron and Miriam against Moses. No one who is puffed up has love, nor one who does anything wrongly, nor one who is roused to anger. Again, no one who thinks evil, defiled in heart, has love. One who has love never rejoices over anything unjust but always rejoices with the truth. One who has love bears all the evils that befall him; he believes, not in part, but all things; he hopes, not in part, but all things; and there is nothing that love does not bear, but it bears all things. And since love never fails, the Apostle, confident that he had taken it up whole, said: “Who will separate us from the love of God? Will tribulation, or distress, or famine, or nakedness, or danger, or the sword? As it is written: For your sake we are put to death all the day long; we are regarded as sheep for the slaughter.” For it was because of love that he said, “But in all these things we prevail because of him who loved us.” From the love that never fails came those words of his: “For I am confident that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any creature will be able to separate us from the love of God which is in Christ Jesus our Lord.” And since the Apostle had the two commandments of love, of God and of neighbour, he therefore had within himself the mysteries of the whole Law and the Prophets made plain, so that, understanding them, he could say that all the law and the prophets hang on these two commandments. ### Scripture references - Matt 22:40: allusion, high confidence - 1 Cor 13:4: quotation, high confidence - 1 Cor 13:5: quotation, high confidence - 1 Cor 13:6: quotation, high confidence - 1 Cor 13:7: quotation, high confidence - 1 Cor 13:8: quotation, high confidence - Rom 8:35: quotation, high confidence - Rom 8:36: quotation, high confidence - Ps 44:22 (43:23 LXX): quotation, high confidence - Rom 8:37: quotation, high confidence - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence - Isa 30:6: allusion, medium confidence - Isa 19:1: allusion, medium confidence - Isa 23:1: allusion, medium confidence - Ezek 28:2: allusion, medium confidence - 1 Cor 12:8: allusion, medium confidence - Gen 37:11: allusion, medium confidence - Num 12:1: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: 1 Cor 13:4–8; Rom 8:35–39 (with Ps 44:22); allusions to Isa 21:1 and 30:6 (“the vision of the four-footed beasts in the desert”, Isa 30:6 LXX), Isa 19, 23; Ezek 26–28; Lev 13–15; 1 Cor 12:8; Gen 37; Num 12. ### Citation (SBL) Origen, Comm. Ser. Matt. 4 (PG 13:1605a–1606b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-4). ## Commentary on Matthew, Latin Series 5 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-5 - Source: PG 13:1606b–1608b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's question about David's son exposed the Pharisees, who knew only his human descent and not his divinity as the eternal Word, Wisdom, and priest of Psalm 110. ### Latin text Congregatis autem Pharisaeis, interrogavit eos Jesus dicens : Quid vobis videtur de Christo, cujus “ est filius? Dicunt ei, David. Dicit eis Jesus : Quomodo ergo David in spiritu Dominum eum vocat, dicens : Dixit Dominus Domino meo: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum? Si ergo David Dominum eum vocat, quomodo filius ejus est? Et nemo poterat respondere ei verbum, nec ausus est quisquam ex illa hora iuterrognre quidquam ". Verba quidem ipsa poSita sunt in psalmo centesimo nono : Dixit Dominus Domino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Quasi conlitentibus autem Pharisaeis quoniam qui dixit quidem, est Dominus Deus, ad quem autem dixit, secundus Dominus Christus, interrogat eos Salvator dicens : Quid vobis videtur de Christo, cujus est [ilius ? Et ad responsionem eorum qui dixerunt: David, addit dicens : Si David Dominum eum vocat, quomodo filius ejus est? Digna est ego res ut videamus quid volens proponat Salvator Pharisaeis quaestionem de Christo, ut responderent quid eis videretur, et quae fuit causa ut non possent ei dare responsum. Et simplicior aliquis ex discutientibus dicet, quia voluntas Salvatoris fuit haec, ut compesccret Pharisaeorum audaciam multas propositiones proponentium ei, similiter et Sadducaeorum qui proposuerant ei de septem fratribus et una uxore eorum. Quoniam ergo multa proponentes Pharisaei et Sadducaei aliquid dicere videbantur, et hoc iacientes non quasi discipuli discere cupiebant, sed tentabant Christum, et sic videbantur legis esse doctores, cum non essent, ideo fuit et Dominum interrogationem proponere eis necessarium, proiiteutibus legis habere se scientiam, ut coram pOpulo argueret eos, cum responsum ad interrogata nun dederint, ipse ad omnia reSpondens: quoniam ipse quidem idoneus erat secundum professionem doctoribus condeeentem,omanifestarc et tradere doctrinam divinam : illi autem,nec ipsum Prophetam qui erat fastigium prophetarum, sciebant. Adhuc autem cui haec expositio placet, adjiciens dicit: Propterea et sic adjicit Scriptura Evangelii, dicens: Et nemo poterat respondere ei verbum, nec ausus quisquam ea: illa liora interrogare eum verbum. Causa alitem ut non essent ausi interrogare eum postmodum verbum, haac fuit, quia interrogati respondere ei non pouterunt. Si enim interrogatio eorum fuissetex voluntate discendi, nunquam talia eis proposuisset, ut postmodum non essent ausi interrogare. Sed tentantes interrogabant, ideo obstruere eos voluit interrogatione sua, ut erubescentes quiescerent ab audacia sua, et postmodum nihil interrogarent eum. Haec secundum intellectum simplicis iuterpretatoris sumus locuti. Nos autem dicimus quoniam cegnoseebat seipsum Salvator et Dominus noster factum quidem ex semine David secundum carnem, praedestinatum autem Filium Dei in virtute’; ct quoniam lucc omnia erant quae ipse de se docens dicebat ε Ego sum via, veritas et vita; ego sum janua; ego sum resurrectio; ego sum punis vivus qui de caelo descendi; et sciens esse se ante nativitatem etiam ipsius Abrahae, propter quod et dicebat : Ante Abraham ego sum‘; et sciens quoniam sapientia erat, et Verbum vivum; sapientia quidem quam Dens creavit principium viarum suarum in opera c sua; Verbum autem quod erat in principio apud Deum, Deus Verbum ; haec omnia de se ipso cognoscens, et videns Pbarisacos, quia illud quidem quod secundum dispensationem humanam et propter homines erat ut capere possint, sciebant ex divinis Scripturis, quoniam de semine erat David secundum carnem, forsitan autem quoniam et omnino eum arbitrabantur tilium esse David :videus autem longe eos esse ab intellectu divinitatis suae secundani quod principium erat universa), nullius illius constitutus nisi Dei qui super omnia est, arguere titubantem existimationem eorum de se, et provocare eos sermonibus suis, ut velint ascendere Verbo, et videre secundum quod Deus Verbum erat, qui erat in principio apud Deum, in primis quidem dixit" : Quid vobis videtur de Christo, cujus est filius? Ita respondentibus, et dicentibus : David, iterum eis respondit manifestans sublimitatem divinitatis sua: , quae demonstrabalur in ipso principio psalmi , dicens : Dixit Dominus l)omino meo : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum, ut, etsi tunc ei respondere non possent, tamen occasionem aceiperent ex verbis ipsius, ut, totum psalmum considerantes, aliquid amplius sentirent de Christo, qui non solum excedens erat humanam naturam, sed etiam caeteras genitas, secundum quod ait” : In splendoribus sanctorum ex autem ante Luciferum genui te. Non enim specialiter designavit in splendorihus aliquorum sanctorum, sed generaliter de omnibus sanctis, id est non solum hominum, sed etiam angelorum, dicens : In splenduribus sanctorum es: utero ante Luciferum genui te. Et si quidem sapienter considerassent et illud “z Juiarit Dominus, nec cum paenitebit, tu es sacerdos in wternum secundum ordinem Melchisedech, subjecissent utique se sicut discipuli tuli Salvatori uostro, qui a Deo erat transmissus magister atque sacerdos. Sed causa fuit, propter quam Pharisazi non potuerunt respondere sermonibus Christi, ista: quoniam nihil magnum de Christo in sanctis Scripluris positum sentiebant, sed tantummodo de dispensatione ejus humana, sed nec ipsam digne divina dispensatione. Puto enim quod nec illud sciebant quod dixit: Ecce virgo in utero concipiet, et vocabitur nomen ejus Emmanuel“; nec illud: Ecce orietur stella es: Iacob ι’, de nativitatc rich, licet Christi. ### English translation (Claude) “Now when the Pharisees were gathered together, Jesus asked them, saying: What do you think about the Christ? Whose son is he? They said to him: David's. Jesus said to them: How then does David in the Spirit call him Lord, saying: The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet? If then David calls him Lord, how is he his son? And no one could answer him a word, nor did anyone dare from that hour to ask him anything.” The words themselves are found in the hundred and ninth psalm: “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet.” Since the Pharisees acknowledged, as it were, that the one who spoke is the Lord God, and the one to whom he spoke a second Lord, the Christ, the Saviour asks them, saying: “What do you think about the Christ? Whose son is he?” And to the answer of those who said “David's,” he adds: “If David calls him Lord, how is he his son?” It is worth seeing what the Saviour intended in putting to the Pharisees a question about the Christ, so that they might answer what they thought, and what was the reason they could not give him an answer. A simpler one among those examining it will say that the Saviour's intention was this: to check the boldness of the Pharisees, who put many questions to him, and likewise of the Sadducees, who had put to him the question about the seven brothers and their one wife. Since, then, the Pharisees and Sadducees, by putting many questions, seemed to be saying something, and in doing so did not desire to learn as disciples but were testing Christ, and in this way seemed to be teachers of the law when they were not, it was necessary for the Lord too to put a question to them, since they professed to have knowledge of the law, so as to convict them before the people when they gave no answer to what was asked, while he himself answered everything: because he was fit, as befits the profession of teachers, to make plain and hand on divine teaching, while they did not know even the Prophet himself, who was the summit of the prophets. One who is pleased with this explanation adds further: That is why the Scripture of the Gospel adds this too, saying, “And no one could answer him a word, nor did anyone dare from that hour to ask him a word.” The reason they did not dare afterwards to ask him a word was this: being questioned, they could not answer him. For if their questioning had come from a will to learn, he would never have put such questions to them that afterwards they would not dare to ask. But since they asked in order to test him, he wished to stop their mouths with his own question, so that they would be ashamed and cease from their boldness and ask him nothing afterwards. This much we have said according to the understanding of a simple interpreter. But we say that our Saviour and Lord knew himself to have been made from the seed of David according to the flesh, but “predestined Son of God in power”; and that he was all those things which he said in teaching about himself: “I am the way, the truth, and the life”; “I am the door”; “I am the resurrection”; “I am the living bread which came down from heaven”; and knowing that he existed before the birth even of Abraham himself, for which reason he said, “Before Abraham was, I am”; and knowing that he was Wisdom and the living Word: Wisdom, which God created as the beginning of his ways for his works, and the Word, which was in the beginning with God, God the Word; knowing all this of himself, and seeing that the Pharisees knew from the divine Scriptures what belonged to the human dispensation and was for men's sake, so that they could grasp it, namely that he was from the seed of David according to the flesh, and perhaps even supposed that he was altogether David's son; but seeing that they were far from understanding his divinity, according to which he was the beginning of the universe, being of no one but of God who is over all; wishing to expose their wavering opinion of him and to challenge them by his words, so that they might be willing to ascend to the Word and see him according as he was God the Word, who was in the beginning with God, he said first: “What do you think about the Christ? Whose son is he?” When they answered thus and said, “David's,” he answered them again, making plain the height of his divinity, which was shown at the very beginning of the psalm, saying: “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet”; so that, even if they could not answer him then, they might still take occasion from his words to consider the whole psalm and think something greater about the Christ, who surpassed not only human nature but also the other things that came into being, according to what it says: “In the splendours of the holy ones, from the womb before the morning star I begot you.” For he did not specify “in the splendours” of some particular holy ones, but spoke generally of all the holy ones, that is, not only of men but also of angels, saying: “In the splendours of the holy ones, from the womb before the morning star I begot you.” And if they had considered wisely that other verse too, “The Lord has sworn and will not repent: you are a priest for ever according to the order of Melchizedek,” they would surely have submitted themselves as disciples to our Saviour, who had been sent by God as teacher and priest. But the reason the Pharisees could not answer the words of Christ was this: they perceived nothing great about the Christ set down in the holy Scriptures, but only about his human dispensation, and not even that in a manner worthy of a divine dispensation. For I think they did not know even the saying, “Behold, a virgin shall conceive in the womb, and his name shall be called Emmanuel,” nor this, “Behold, a star shall rise out of Jacob,” about the birth of Christ. ### Scripture references - Matt 22:41: quotation, high confidence - Matt 22:42: quotation, high confidence - Matt 22:43: quotation, high confidence - Matt 22:44: quotation, high confidence - Matt 22:45: quotation, high confidence - Matt 22:46: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Matt 22:23: allusion, medium confidence - Rom 1:3: quotation, high confidence - Rom 1:4: quotation, high confidence - John 14:6: quotation, high confidence - John 10:9: quotation, high confidence - John 11:25: quotation, high confidence - John 6:51: quotation, high confidence - John 8:58: quotation, high confidence - Prov 8:22: quotation, high confidence - John 1:1: quotation, high confidence - Isa 7:14: quotation, high confidence - Num 24:17: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 6 (from “But we say”), whose numeral was misread in the scan. A block of leaked footnote references in the middle of the section is removed by a logged correction. - Psalm 110 is Origen's “hundred and ninth psalm” (LXX numbering). “Wisdom, which God created as the beginning of his ways” follows Prov 8:22 LXX (ἔκτισε, Latin creavit), as Origen reads it of Christ; translated as written. - Quotations: Matt 22:41–46; Ps 110:1, 3, 4 (109 LXX); Rom 1:3–4; John 14:6; 10:9; 11:25; 6:41, 51; 8:58; Prov 8:22; John 1:1; Isa 7:14; Num 24:17. The closing words “rich, licet” are garbled and omitted in translation. ### Citation (SBL) Origen, Comm. Ser. Matt. 5 (PG 13:1606b–1608b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-5). ## Commentary on Matthew, Latin Series 7 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-7 - Source: PG 13:1608b–1609a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The “sitting at the right hand” of Psalm 110 must be understood figuratively of the Son's kingdom, since a bodily reading leads to absurdities. ### Latin text Hot. autem ipsum quod dicit tu psaano ": Dixit Dominus Domino utea : Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum, opportunius quidem exponet quis, cum ipsum sibi exponere proposuerit psalmum. Et nunc tamen sensum ejus leviter degustemus, Nec tibi describas sensibiles sessiones, et duas cathedras. et sedentes super eas humano schemate Patrem et Filium : sed intellige haec moraliter dici de regno Dei. et de regno Filii, quod aPatre est stabilitum, et est semper ad dexteram Patris. Si quis autem haec moraliter intelligi non vult, exponat quomodo et hoc sit verum quod ait: Dixit Dominus Domino meo, sede a dextris mets; et illud quod alibi dicit ’δε δράσι autem ad dexteram meam, et ad sinistram, non est meum dare vobis, sed quibus paratam est a Patre meo. Cogendus est ergo dicere qui non vult hcce intelligere digne, secundum magnitudinem sensus Christi, quoniam aliquando quidem ad dexteram sedet Patris, aliquando autem dignitatem hujusmodi derelinquens sedendi ad dexteram Patris, privatim sedet cum eis quibus paravit Pater ut sedeant ad dexteram vel ad sinistram. Item adhuc cogendus est dicere quoniam ad dexteram quidem sedens Patris, adhuc inimicos habet. 'l‘andiu enim sedet juxta eum, donec ponantur a Patre scabellum pedum Christi. Cum vero desierit sedere ad dexteram Patris, tunc jam non habebit inimicos,cum sedere ad dexteram ejus vel sinistram coeperint secundum ordinationem Patris, qui prius fuerant scala-llam pedum ipsius. Et ita lit ut sedentium aliqui in loco priori sedeant Patris. His autem quid magis ridiculum potest esse? Deinde corporalem volens intelligere sessionem, invenies ’ in eodem psalmo quoniam et Filius ad dexteram sedet Patris, secundum quod ait : Dixit Dominus Domino meo : Sede .1 dextris meis; et Pater sedet addexteram Filii, secundum quod in sequentibus declaratur, dicens: Dominus a dextris tuis, confringet iu die ira: sure reges. Nos autem dicimus non esse necesse corporalem considerationem introducere‘in his qure spiritaliter sunt intelligenda. Nam moraliter et Filius ad dexteram Patris est, et Pater ad dexteram Filii semper. ### English translation (Claude) This very saying in the psalm, “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet,” someone will expound more fittingly when he has undertaken to expound the psalm itself. For now, however, let us lightly taste its sense. Do not picture to yourself sessions perceptible to the senses, and two thrones, and the Father and the Son sitting on them in human form; but understand that these things are said figuratively of the kingdom of God and of the kingdom of the Son, which is established by the Father and is always at the Father's right hand. But if someone does not want these things understood figuratively, let him explain how this too is true where it says, “The Lord said to my Lord, Sit at my right hand,” and what he says elsewhere: “But to sit at my right hand and at my left is not mine to give you, but it is for those for whom it has been prepared by my Father.” One who will not understand these things worthily, according to the greatness of the mind of Christ, must then be forced to say that at one time he sits at the Father's right hand, and at another, leaving this dignity of sitting at the Father's right hand, he sits privately with those for whom the Father has prepared that they should sit at his right hand or his left. Again, he must be forced to say that while sitting at the Father's right hand he still has enemies; for he sits beside him only until they are made by the Father the footstool of Christ's feet. But when he ceases to sit at the Father's right hand, then he will no longer have enemies, when those who were formerly the footstool of his feet begin to sit at his right hand or his left according to the Father's ordering. And so it would come about that some of those seated sit in the Father's former place. What could be more ridiculous than this? Further, if you wish to understand a bodily sitting, you will find in the same psalm both that the Son sits at the Father's right hand, according to what it says, “The Lord said to my Lord, Sit at my right hand,” and that the Father sits at the Son's right hand, according to what is declared in what follows, where it says: “The Lord at your right hand will shatter kings in the day of his wrath.” But we say that there is no need to bring a bodily consideration into things that are to be understood spiritually. For, figuratively, the Son is at the Father's right hand and the Father is always at the Son's right hand. ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence - Ps 110:5 (109:5 LXX): quotation, high confidence - Matt 20:23: quotation, high confidence - Matt 22:44: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “Figuratively” renders moraliter, here used of a non-literal sense. A block of leaked footnote references inside the word intelligere is removed by a logged correction. - Quotations: Ps 110:1, 5 (109 LXX); Matt 20:23. ### Citation (SBL) Origen, Comm. Ser. Matt. 7 (PG 13:1608b–1609a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/1/#p-7). ## Commentary on Matthew, Latin Series 8 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-8 - Source: PG 13:1609a–1610b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God makes Christ's enemies his footstool not to destroy them but to save them, as the Scriptures on the “footstool” and Paul on the final subjection show. ### Latin text Quomodo et inimici Salvatoris ponuntur a Patre scabellum pedum ejus, congruum est videre digne, secundum benignitatem Dei portentis inimicos ejus scabellum pedum ipsius. Nec enim est existimandum similiter ponere Deum inimicos Christi scabellum pedum ejus, quemadmodum ponuntur inimici sub pedibus regum terrenorum exterminantium proprios inimicus. Nonne illi sine misericordia coneulcant adversarios proprios? Dens autem non ad perditionem ponit inimicos Christi scabellum pedum ejus, sed ad salutem ipsorum, sicut proferemus Scripturarum sanctarum exempla id ipsum significantia. Scriptum est enim in Lamentationibus Jeremia: in secundo Aleph: Quomodo sontenebricavit Dominus in ira sua filiam Sion, dejecit de calo in terram gloriam Israel, et nonfuit utemur scabelli pedum suorum ‘7? Et vide quoniam, quandoquidem erat lsrael scabellum pedum Dei, in coelo erat gloriosus; postquam autem est dejeetus ε ιιι nou sit scabellum pedum ejus, desiit esse in caelo. Attende enim diligenter quod ait : Dejecit de celo in terram gloriam Israel, et non fuit memor scabelli pedum suorum. Item et illud :Cazlum mihi sedes, terra autem scabellum pedum meorum ‘7', nou ignominiam, sed gloriam significat terrm, quae de Deo modicam aliquam et novissimam intelligit partem, quae moraliter appellatur pedes ejus. Sic et Ecclesia super terram in initiis quidem culturae Dei et notitia: Dei, scabellum pedum ejus; sicut et ptenitentiam agens mulier illa peccatrix ad pedes erat Jesu in principiis pteuitentiae sum; nec enim poterat unguentum odoris actuum suorum bonorum efl'undcre super caput Christi. Optabile enim erat ei vel secus pedes Domini stare et ungere. ι) (It unusquisque nostrum se intelligens esse quod dicit Apostolus ε Eramus et nos aliquando sine intellectu, increduli, errantes et servientes desideriis et voluptatibus rariis, videbit quomodo, quandoquidem talis erat priusquam lavaretur 835 ab illis, inimicus fuerat Christi, inimicus justitiaa, veritatis, sapientiae, pacis. Postquam autem benignitas apparuit Salvatoris nostri Dei, primum fact-us est scabellum pedum Christi. Et ego conti tens quoniam iste est sensus Scriptum, .nou dubito ailirmare quoniam sic dicit Filio Pater: Sede a dextris meis, donec ponam inimicos tuos scabelluns pedum tuorum. Et Apostolus iu prima ad Corinthios talem introducit sensum Scriptum, ut ad subiectionem intelligamus eorum qui aliquando fuerantinimici, fieri eos scabellum pedum Christi, hoc modo dicens": Nunc autem Christus resurrexit a mortuis. primitite dormientium fact-us est: quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Sicut enim in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur. Unusquisque autem in suo ordine : initio Christus, deinde hi qui sunt Christi, qui in adventu ejus crediderunt; deinde finis, cum tradiderit regnum Deo et Patri, cum evacuaverit omnem principatum,“ uotestatem et virtutem. Oportet enim illum regnare, donec ponat inimicas ejus sub pedibus ejus: norissima autem inimica destruetur mors. Omnia enim subjecit sub pedibus ejus. Cum autem dicat, quia omnir subiecta sunt ei, manifeste praeter eum qui subjecit ettnrmia. Cum autem subiecta illi fuerint omnia, tunc et ipse Filius subjectus erit ei qui subdidit omnia, ut sit Deus omnia in omnibus. Horum quidem omnium manifestatiouem iecimus in proprio loco. Vide tamen quomodo in omnibus istis nomen subjectionis ad salutem ponitur subjectorum. , ### English translation (Claude) How the Saviour's enemies are made by the Father the footstool of his feet, it is fitting to consider in a worthy manner, in keeping with the kindness of God, who makes his enemies the footstool of his feet. For we must not suppose that God makes Christ's enemies the footstool of his feet in the same way as enemies are put under the feet of earthly kings who destroy their own enemies. Do not they trample their adversaries without mercy? But God makes Christ's enemies the footstool of his feet not for their destruction but for their salvation, as we shall show by bringing forward examples from the holy Scriptures that mean this very thing. For it is written in the Lamentations of Jeremiah, in the second Aleph: “How the Lord in his wrath has darkened the daughter of Zion! He has cast down from heaven to earth the glory of Israel, and has not remembered the footstool of his feet.” And see that as long as Israel was the footstool of God's feet, it was glorious in heaven; but after it was cast down so as not to be the footstool of his feet, it ceased to be in heaven. Attend carefully to what it says: “He has cast down from heaven to earth the glory of Israel, and has not remembered the footstool of his feet.” Likewise the saying, “Heaven is my throne, and the earth the footstool of my feet,” signifies not disgrace but glory for the earth, which understands some small and last part of God, which is figuratively called his feet. So also the Church on earth, at the beginnings of the worship of God and of the knowledge of God, is the footstool of his feet; just as that sinful woman, doing penance, was at the feet of Jesus at the beginnings of her repentance, for she could not yet pour the ointment of the fragrance of her good deeds on the head of Christ; it was desirable for her even to stand by the Lord's feet and anoint them. And each of us, understanding himself to be what the Apostle says, “We too were once without understanding, unbelieving, going astray, and serving various desires and pleasures,” will see how, since he was such before he was washed from them, he had been an enemy of Christ, an enemy of righteousness, of truth, of wisdom, of peace. But after “the kindness of God our Saviour appeared,” he first became the footstool of Christ's feet. And I, confident that this is the sense of Scripture, do not hesitate to affirm that this is how the Father says to the Son, “Sit at my right hand, until I make your enemies the footstool of your feet.” And the Apostle in the first letter to the Corinthians gives such a sense to Scripture, so that we understand that those who were once enemies become the footstool of Christ's feet in the sense of their subjection, speaking in this way: “But now Christ has risen from the dead, the firstfruits of those who have fallen asleep: for since through a man came death, through a man also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ the beginning, then those who are Christ's, who believed at his coming; then the end, when he hands over the kingdom to God and the Father, when he has done away with every principality, authority, and power. For he must reign until he puts his enemies under his feet: the last enemy to be destroyed is death. For he has subjected all things under his feet. But when it says that all things have been subjected to him, it is plain that he is excepted who subjected all things to him. And when all things have been subjected to him, then the Son himself also will be subjected to him who subjected all things, that God may be all in all.” We have explained all this in its proper place. Yet see how in all these passages the word “subjection” is used for the salvation of those subjected. ### Scripture references - Ps 110:1 (109:1 LXX): quotation, high confidence - Lam 2:1: quotation, high confidence - Isa 66:1: quotation, high confidence - Luke 7:38: allusion, high confidence - Titus 3:3: quotation, high confidence - Titus 3:4: quotation, high confidence - 1 Cor 15:20: quotation, high confidence - 1 Cor 15:21: quotation, high confidence - 1 Cor 15:22: quotation, high confidence - 1 Cor 15:23: quotation, high confidence - 1 Cor 15:24: quotation, high confidence - 1 Cor 15:25: quotation, high confidence - 1 Cor 15:26: quotation, high confidence - 1 Cor 15:27: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - Matt 22:44: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen reads the subjection of Christ's enemies (and of all things, 1 Cor 15:28) as leading to their salvation; translated as written. - “Doing penance” renders paenitentiam agens (the woman of Luke 7:37–38). “Who believed at his coming” is the Latin's wording of 1 Cor 15:23. - Quotations: Lam 2:1; Isa 66:1; Titus 3:3–4; Ps 110:1 (109 LXX); 1 Cor 15:20–28. Origen says he has explained these verses “in its proper place” (unidentified). ### Citation (SBL) Origen, Comm. Ser. Matt. 8 (PG 13:1609a–1610b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-8). ## Commentary on Matthew, Latin Series 9 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-9 - Source: PG 13:1610b–1616a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen distinguishes Christ's disciples from the crowds, explains the “seat of Moses” and its counterpart in the Church, warns church leaders who demand titles or impose unbearable burdens, and reads the law's commands about Passover, phylacteries, and fringes spiritually. ### Latin text Ir. illo tempore, locutus est Jesus ad turbas et ad discipulos suos, direus .' Super cathedram Moysi sederunt Scrist et Pharistei,‘ omnia quaecunque dixerint vobis facite, secundum autem opera eorum ne faciatis“. Frequenter quidem, maxime autem apud blattha-um, scribitur quoniam meliores sunt discipuli Christi caeteris turbis. Et invenis quidem in Ecclesiis quosdam quidem cum dilectione audientes divinas doctrinas, et efl'ectnosius“ accedentes ad verbum. JttSte ergo hujusmodi homines dicuntur esse discipuli Christi; cieteros autem multos qui non sunt tales, populum esse illius. Et quadam interdum quidem discipulis suis solis dicit, non etian turbis, sicut beatitudines illas in Evangelia scriptas, de quibus Matthaius " quidem dicit ita , quoniam ridens turbas ascendit in montem, et sedente eo, accesserunt ad eum discipuli ejus, et aperiens os suum docebat eos, dicens: Beati pauperes spiritu, et caetera. Lucas autem": Tollens, inquit, oculos super discipulos suos, dicebat : Beati pauperes, quia uestrum est regnum caelorum. Alia autem annuntiat turbis, sicut parabole seminantis declarat. Matthzeus autem “ ita scribit: Loquente autent eo ad turbas,ecce mater et fratres ejus stabant foris, qumrentes loqui cum eo. anhis ergo loquebatur quze scripta sunt ante haec. Cum autem dlsisset aliquis; Ecce mater tua et fratres tui stant colentes te cidere , respondens nuntianti sibi dixit: Qua: est mater mea , et fratres mei “‘l Non jam extendens manum suam super turbas, sed super discipulos suos dixit: Ecce mater mea et fratres mei. Qui enim fecerit voluntatem Patris mei qui in cwlis est, ipse est mihi et mater, et frater ". Et praecedentes parabolas exponens Matthzeus“ scribit: Egressus Iesus de domo, sedebat secus mare. Et congregatae sunt ad eum turtur multat, ut ingrediens in navent sederet, et totus populus stabat in littore, et locutus est eis multa in parabolis dicens: Ecce exiuit qui seminat seminare semen suum. Et tte putes eventu sic positam parabolae narrationem seminantis , quia turbis eam Jesus loquebatur, considera Marci et Lucae expositionem, qui similiter conscripserunt. Marcus ’θ quidem ita: Carpit iterum docere ad mare; et congregatus est ad . eum populus ntultns, ut intraret in navem, et sederet in mari, et totus populus secus mare in terris erat; et docebat eos in parabolis multa, et dicebat eis : Eaiit qui seminat seminare. Lucas autem '° hoc modo : Conveniente autent populo multo, et per singulas civitates exeunte ad eum, dixit parabolam talem: Exiit qui seminat seminare semen suum. Manileste autem differentiam populi et discipulorum scientes evangelista: post parabolam addiderunt quod jam non turbis, sed discipulis exponebat causam propter quam turbis in parabolis loqueretur. Matthzeus quidem “ dicit ita: Accedentes discipuli dixerunt ei: Quare in parabolis loqueris eis? Lucas autem ita: lnterrogabant autem discipuli ejus qua! esset licet: parabola. Marcus vero sic: Et cum facti fuissent secreti, interrogabant eum discipuli quae esset parabole hac. Et vide si potes ex Evangelio Joannis audire et discere, quoniam si “ tantummodo credunt, et in verbo ascendere non concupiscunt, Christi populus sunt. Qui autem aemulantes sunt dona meliora, et quod est primum omnium gratiarum, sapientia: verbum student suscipientes, discipuli sunt ipsius. Dicit autem Joannes ita , quoniam dicebat Jesus ad eos qui crediderunt ei Judaeos: Sed si manseritis in verbo meo, cognoscetis veritatem, et veritas liberabit vos . Ergo quaedam quidem discipulis suis dicit, quaedam autem turbis, alia vero turbis simul atque discipulis: sicut et sunt haec ipsa praesentia de quibus loquimur modo. Quid ergo dicit turbis et discipulis videamus. Super cathedram Moysi sederunt Scribat et Pharisaei". Quod arbitror hujusmodi esse: Qui legem Moysi profitentur se interpretari, ct in hoc gloriantur, aut qui superascendere haec se profitentur, hi sedent super cathedram Moysi. Qui ergo non recedunt a littera Legis, Scriba: dicuntur. Qui autem majus aliquid profitentes dividunt seipsos quasi meliores a multis, secundum hoc Pharisaei dicuntur, qui interpretantur divisi et segregati. Phares enim divisio appellatur. Est ergo videre usque nunc apud Judzeos, sedentes super cathedram Moysi, scribas et Pbariszeos. Non hoc dico, quia soli Scribae ct Pharisaei sederunt super cathedram Moysi, qui dicebant, et non faciebant, et alligabunt onera gravia et importabilia super humeros hominum, ipsi autem nec digito volebant ea movere. Arbitror enim quoniam qui Moysen secundum spiritalem virtutem intelligunt et exponunt, sedent quidem super cathedram Moysi, sed non sunt Scriba: et Phariszi, sed his meliores. Tales sunt dilecti Christi discipuli, qui et verbum ejus per gratiam Dei interpretantur, et inveniunt ea quae sunt aliud ex alio significantia. Ergo ante Christi quidem adventum super cathedram Moysi sedebant bene, qui bene et secundum rationem dicta Moysi interpretabantur. Post adventum autem Christi sedent super cathedram Eccle site, quae est cathedra Christi et thronus. Sicut autem super cathedram Moysi male quidem sedebant Scriba: et Pharisaei, bene autem qui recte iutelligebant legem, atque tradebant, sic ct super cathedram ecclesiasticam sedent quidam dicentes quae facere oporteat unumquemque, non autem facientes, et alligantes onera gravia, imponunt super humeros hominum, ipsi nec digito volentes ea movere; de quibus dicebat Salvator : Quies»qtte solverit unum de mandatis istis minimis, et docuerit homines sic, miniatus vocabitur in regno caelorum. Alii autem sedentium faciunt antequam dicant, et dicunt sapientcr'moderantes ditl'erentiss humerorum, et onera eis parce imponunt, ipsi es prius moventes ad exhortationem audientium c2terorum, de quibus Dominus ait Ωιὶ autem fecerit et docuerit sic, hic magnus vocabitur in regns Dei. Adhuc autem secundum simplicem traditionem dicti hujus quo ait: Secundum omnia qtacunque dixerint vobis facere, facile, secundum opm eorum ne faciatis, dicimus quoniam per haec ostendere voluit quosdam in Ecclesia esse, qui quantnm ad verbum quidem potentes sunt docere mi. rabilia, et exponunt ea secundum rationem, non autem volunt secundum quod dicunt agere: quor rum quidem doctrina est audienda, non autem est conversatio imitanda. Beprehendit ergo hujusmodi praeceptores qui non solum quae docent non faciunt, sed etiam crudeliter et sine misericordia ’ν non secundum existimationem virium uniuscujusque audientis, sed majora virtute ipsorum injungunt: utputa, qui prohibent nubere, etab eo quod expedit, ad immoderatam munditiam compellunt. Qui docent etiam abstinere a cibis, et alia hujusmodi, ad quae non omnino oportet οθεεω homines lideles , alligant per verbum expositionis suae onera gravia , citra voluntatem Christi diecutis θοι Iugum meum suave est, et onus nteant tm est, et imponunt ea , quantum ad verbum suum. super humeros hominum, curvantes eos, et cadere facientes sub pondere gravium mandatorum eos qni bajulare eam non sufferunt. Et frequenter videre est eos qui talia docent, contraria agere sermonibus suis, et nec modica virtute animas, quae moraliter digitus appellatur, volunt ea movere. Castitatem enim multi docentes, castitatem non servaverunt. Abstinere a cibis hortantes alios, ipsi, sive propter simulationem, sive propter hoc quod victi sunt concupiscentiis suis, cibos huiusmodi susceperunt quos abrenuntiaverant verbis, alia docentes in publico, et alia secrete et occulte agentes, omnia facientes propter personas hominum et glorias vanas, sicut subsequens sermo demonstrat, «licens: Omnia opera sua faciunt, ut videantur ab kontiuibus "'. Et plerumque omnes illi sunt tales qui diligunt primos diseuhitus in conviviis, et salntationes in foro, et vocari ab hominibus Rabbi, aut aliquid quod simile est Rabbi huic: utputa . qui volunt vocari episcopi, aut presbyteri, aut diaconi, cum deberet unusquisque eorum, etiamsi vocaretur ab aliquo, vel conscientiam suam ostendere Deo, quoniam non vult hoc nomine nominari, cujus nec scientiam habet nec actum. Et si habet, tamen non debet velle vocari eo nomine, quod proprie alterius est. Proprie enim episcopus Dominus laus est, et presbyteri, Abraham , Isaac et Jacoh, sicut manifestum est his qui in Genesi considerant quae de semine eorum sunt scripta; vel caeteri qui hoc nomine digni habiti sunt, quales fuerunt apostoli Christi. Diaeoni vero, septem archangeli sunt Dei, ad quorum ministeria septem diaconi in Actibus sunt ordinati. Praecidit ergo Dominus hujusmodi concupiscentias ab anima uostra per hare verba quae posita sunt, ct hortatur magis zelare humilitatem, quae est prima exaltationis occasio apud Deum : sicut econtrario humiliationis occasio est apud Deum, diligere primas cathedras in synagogis, et primos discubitus in conviviis, et primas salutationes in foro, et vocari lta‘ubi. Et vide quoniam super haec addit et dicit δ’ ; Qui major est inter vos fiat minister; et ‘3: Qui se excitaverit Immiliabitur. et qui se Itumiliaverit exultabitur. Ita ex pbylacteriis et fimbriis ad ostentationem eorum qui vanas glorias concupiscunt, et ex jactationibus propter pompam , et ex vestimentis, ‘et ex annulis et calceamentis, manifestum est qui sunt qui diligunt ab hominibus vocari Rabbi. Si ergo secundum quod diximus, Scriba: et Pharismi sedentes super cathedram Moysi, sunt .ludat-orum doctores, secundum litteram docentes Legis mandata, quomodo jubet nos Dominus 83.7 praesentibus verbis, secundum ea quae dicunt illi, facere, cum omnes apostoli vetent fideles vivere secundum litteram legis. sicut testatur Epic stola apostolorum in Actibus “, quam miserunt ad gentes, ut nihil servent ex lege nisi immolatum, et sufi‘ocatum, et fornicationem? Sel illi docent sccundum litteram Legem, Legis sensum spiritaliter non intelligentes, sicut de illis ait Apostolus : Finis autem est legis charitas de corde puro et fide non ficta ; a quibus quidam aberrantes conversi sunt in vaniloquium, volentes esse legis doctores, non intelligentes neque quae loquuntur, neque de quibus affirmant. Qui enim legem Moysi exponunt securidum litteram, cadentes a dilectione quae est ex corde puro, et a fide non ficta, in quibus posita est lex spiritalis, omnes vaniloqui sunt. Vaniloquium enim est circumcisio, azyma, pasclta, et de mundis et immundis secundum litteram Legis. lli ergo qui conversi sunt in vaniloquium, et volunt esse legis doctores, nec tamen sunt secundum vcritatem legis, dicunt quidrm Legis mandata, non autem intelligunt ea quae dicunt, nec quid significent legis dicta de quibus affirmant. Ideo dicit de illis Salvator : Dicunt enim, et non faciunt, utputa, dicunt de circumcisione, de pascha, de azymis, de escis, de festivitatibus, de Ncomeniis, de Sabbatis, eet-terisque legis mandatis, non autem iaciunt secundum voluntatem legis, nec enim circumciduntur, sicut est legis voluntas. Unde ait Apostolus : Nos enim sumus circumcisio, qui Spiritu Deo servimus, et non in carne confidimus. Nec immolant pascha, ignorantes quod Pascha nostrum pro nobis immolatus est Christus. Nec manducant azyma secundum legis propositum, quod interpretatur Apostolus, dicens : Epulemur, non in fermento veteri, neque in fermento malitia: et uequitiae, sed in azymis sinceritatis et veritatis. Sed nec corporaliter pascha celebrant, cum praecipiat lex δ’ in Jerusalem civitatem quam elegit Dominus Deus, oportere immolare agnum, et ter in anno apparere omnem masculum in conspectu Domini Dei. Nos autem qui discipuli sumus Jcsu, intelligentes eos qui sedent super cathedram Moysi, Scribas et Pbarisaeos servantes circumcisiones et caetera corporalia legis mandata, longe autem constitutos a spiritalibus legis mandatis, quaecunque dicunt nobis ex lege, intelligentes seusum legis facimus et servamus, nequaquam facientes secundum opera eorum. Nam quae loquuntur, es lege quidem videntur dicere, tamen sicut lex locet non faciunt. Nec enim suscipiunt charitatem in corde puro, nec fidem non fictam, in quibus , sensus legis positus est; nec intelligunt velamen esse super litteram legis, nec audiunt Pr0phetam haec intelligentem pariter et petentem : Revela oculos meos, et considerabo mirabilia de lege tua '°. Et sic alligant onera gravia. et, sicut Lucas ait, importabilia, et imponunt super humeros discipulorum audientium se. Nam corporalia legis mandata secundum litteram onera sunt gravia et alligationes non leves, sicut Petrus testatur in Actibus apostolorum dicens: Quid tentatis Deum, et vultis imponere jugum super cervicem discipulorum, quod ne que nos neque patres nostri potuimus portare? sed per gratiam Dei credimus salvi fieri. Spiritalc autem ejus onus est leve : ideo et Dominus dicit ad eos qui legis mandatis corporalibus erant gravati et alligati : Venite ad me qui laboratis et onerati estis, et ego vos reficiam. Suscipite jugunt meum super eos, et ridete quia iugum meum suave est, et onus meum leve est . Onus autem leve, Evangelium est, quod est lex Spiritalis. Adhuc autem sedentes super cathedram Moysi Scriba: et Pharisaei, omnia opera sua faciunt ut ab hominibus videantur, visibilem suscipientes circumcisionem, et visibilitcr corporalia fermeuti auferentes de domibus suis, et ρτο eis similiter corporalia azyma inducentes, ει Jerusalem visibilem hominibus requirentes, et similia his agentes universa. Aspiciunt enim ea qua: videntur et temporalia sunt, et eleemosynas facientes ut ab hominibus glurilicentur, et stantes in plateis orant ut videantur esse religiosi. Christi autem veri discipuli, qui aSpiciunt quae non videntur et sunt aeterna, orant iu occulto promptuario suo, et eleemosynas in occulto faciunt, et legem in occultis implent, quasi in occulto constituti Judaei, secundum quod ait Paulus : Non enim qui in manifesto Judceus, neque quae palam in carne circumcisio, sed qui in oecalto Iudicas est, et circumcisio cordis in spiritu, non in littera. ln occultis enim et in azymis invisibilihus epulantur sinceritatis et veritatis ” : manducant etiam pa-c scha immolatum Christum pro nobis, qui dixit" : Nisi manducave'ritis carnem meam, non habebitis vitam manentem in vobis. Et per hoc quod bibunt sanguinem ejus, verum potum, ungunt superliminaria domorum animae suae, quaerentes, non sicut illi, ab hominibus gloriam, sed a Deo occulta videnti. Post haec videamus quid est quod ait : Dilatant pliylacterta sua, et magnificam fimbrias vestimentorum suorum . Sciendum est in istis, quia quod scriptum est in lege de verbis divinis dicente : Alligate eam super manttm restram, et erant mobilia coram oculis castris. Qui ergo omnia faciunt ut ab hominibus vidcantur, Scriba: et Pha. υ riszei, scribentes legis dicta in duabus praecisuris membranis, alligant, et alteram quidem in domi. bus portant, quasi coronam ponentes in capitibus suis quod scriptum est secundum frontem ; alteram autem super brachium manus suae, et vocant eas phylacteria. Similiter et de fimbria aliquid invenientes in Deuteronomio , existimantur servare legem, fimbriam aliquam facientes in aliqua parte vestimentorum suorum quas portant. Etiam haec ergo Dominus reprehendens Scribas et Pharisaeos in corporalibus et visibilibus eorum observationibns, dicit : Omnia faciunt ut ab boetinibus videantur. Dilatant enim .pliylacterta sua, et magnificam fimbrias vestimentorum suorum. Discipuli autem Jesu omnia opera sua iaciunt, uta Deo videantur solo; alligant enim legem Dei super manum suam, spiritaliter super opus suum bonum, et per meditationem divinarum disciplinarum semper ea moventes, mobilia faciunt divina praecepta eoram oculis animarum suarum, et fimbriam virtutis Iesu plenam, in eo quod imitantur Magistrum. ### English translation (Claude) “At that time Jesus spoke to the crowds and to his disciples, saying: The scribes and Pharisees have sat on the seat of Moses; do whatever they tell you, but do not do according to their works.” Often, and especially in Matthew, it is written that the disciples of Christ are better than the rest of the crowds. And you find in the churches some who hear the divine teachings with love and approach the word more eagerly. Such people, then, are rightly said to be disciples of Christ, and the many others who are not such to be his people. And some things he says to his disciples alone and not to the crowds, such as the beatitudes written in the Gospels, about which Matthew says that, seeing the crowds, he went up the mountain, and when he had sat down his disciples came to him, and opening his mouth he taught them, saying, “Blessed are the poor in spirit,” and the rest. And Luke says: “Lifting up his eyes on his disciples, he said: Blessed are the poor, for yours is the kingdom of heaven.” Other things he announces to the crowds, as the parable of the sower shows. Matthew writes thus: “While he was speaking to the crowds, behold, his mother and his brothers stood outside, seeking to speak with him.” So to them he was speaking what is written before this. And when someone had said, “Behold, your mother and your brothers are standing outside, wishing to see you,” he answered the one who told him, “Who is my mother, and who are my brothers?” No longer stretching out his hand over the crowds but over his disciples, he said: “Behold my mother and my brothers. For whoever does the will of my Father who is in heaven, he is my mother and brother.” And Matthew, setting out the preceding parables, writes: “Jesus went out of the house and sat by the sea. And great crowds gathered to him, so that he got into a boat and sat down, and the whole people stood on the shore; and he spoke many things to them in parables, saying: Behold, the sower went out to sow his seed.” And lest you think that the account of the parable of the sower was placed thus by chance, because Jesus spoke it to the crowds, consider the account of Mark and Luke, who wrote in the same way. Mark thus: “He began again to teach by the sea; and a great crowd gathered to him, so that he got into a boat and sat in the sea, and the whole crowd was on the land by the sea; and he taught them many things in parables, and said to them: The sower went out to sow.” And Luke in this way: “When a great crowd came together and people from town after town came out to him, he told this parable: The sower went out to sow his seed.” The evangelists, plainly knowing the difference between the people and the disciples, added after the parable that he explained, no longer to the crowds but to the disciples, the reason why he spoke to the crowds in parables. Matthew says thus: “The disciples came and said to him: Why do you speak to them in parables?” Luke thus: “His disciples asked him what this parable might be.” And Mark so: “And when they were alone, the disciples asked him what this parable was.” And see whether you can hear and learn from the Gospel of John that if people only believe, and do not desire to ascend in the word, they are Christ's people; but those who strive for the better gifts and eagerly take up what is first of all graces, the word of wisdom, are his disciples. John says that Jesus said to the Jews who had believed in him: “If you remain in my word, you will know the truth, and the truth will set you free.” So he says some things to his disciples, some to the crowds, and others to the crowds and disciples together, as are these very words of which we are now speaking. Let us see, then, what he says to the crowds and disciples: “The scribes and Pharisees have sat on the seat of Moses.” I think this means the following: those who profess to interpret the law of Moses and glory in this, or who profess to rise above it, sit on the seat of Moses. Those who do not depart from the letter of the Law are called scribes. But those who, professing something greater, divide themselves off from the many as better are for this reason called Pharisees, which means “divided” and “set apart”; for phares means division. So one can see among the Jews to this day scribes and Pharisees sitting on the seat of Moses. I do not say this because only the scribes and Pharisees sat on the seat of Moses, who spoke and did not do, and who bind heavy and unbearable burdens on men's shoulders but would not themselves move them with a finger. For I think that those who understand and expound Moses according to his spiritual power sit on the seat of Moses, but are not scribes and Pharisees but better than they. Such are the beloved disciples of Christ, who interpret his word by the grace of God and find the things that signify one thing by means of another. Before the coming of Christ, then, those sat well on the seat of Moses who interpreted the sayings of Moses well and with reason. But after the coming of Christ they sit on the seat of the Church, which is the seat and throne of Christ. And as the scribes and Pharisees sat badly on the seat of Moses, but well those who understood the law rightly and handed it on, so too some sit on the church's seat who say what each one ought to do but do not do it, and bind heavy burdens and lay them on men's shoulders, not willing themselves to move them with a finger; of whom the Saviour said: “Whoever breaks one of these least commandments and teaches men so will be called least in the kingdom of heaven.” But others of those who sit there do before they speak, and speak wisely, taking into account the differences of shoulders, and lay burdens on them sparingly, first moving the burdens themselves to encourage the rest of their hearers; of whom the Lord says: “But whoever does and teaches so will be called great in the kingdom of God.” Further, according to the simple sense of this saying, “Do whatever they tell you, but do not do according to their works,” we say that by these words he wished to show that there are some in the Church who in word are able to teach wonderful things and expound them with reason, but are not willing to act according to what they say: their teaching is to be heard, but their way of life is not to be imitated. He rebukes, then, such teachers as not only do not do what they teach, but also, cruelly and without mercy, lay on their hearers, not according to an estimate of each hearer's strength, but things greater than their strength: for example, those who forbid marriage and drive people from what is fitting into an immoderate purity; and those who also teach abstinence from foods and other such things, to which faithful people ought not to be bound at all. By the word of their exposition they bind heavy burdens, contrary to the will of Christ, who says, “My yoke is easy and my burden light,” and lay them, as far as their word goes, on men's shoulders, bending them down and making those who cannot bear it fall under the weight of heavy commandments. And often one sees those who teach such things acting contrary to their words, and not willing to move them with even the slight power of the soul which is figuratively called a finger. For many who taught chastity did not keep chastity. Urging others to abstain from foods, they themselves, whether out of pretence or because they were overcome by their desires, took such foods as they had renounced in words, teaching one thing in public and doing another in secret and in hiding, doing everything for men's regard and for vainglory, as the following saying shows: “They do all their works to be seen by men.” And for the most part all those are such as love the first places at banquets, and greetings in the market place, and to be called by men Rabbi, or something like this Rabbi: for example, those who want to be called bishops, or presbyters, or deacons; whereas each of them, even if he were so called by someone, ought at least to show his conscience to God, that he does not wish to be named by a name whose knowledge and practice he does not have. And even if he has it, he still ought not to wish to be called by a name that belongs properly to another. For properly the bishop is the Lord Jesus, and the presbyters are Abraham, Isaac, and Jacob, as is plain to those who consider what is written in Genesis about their seed, or the others who have been held worthy of this name, such as were the apostles of Christ; and the deacons are the seven archangels of God, after whose ministries the seven deacons in the Acts were ordained. The Lord, then, by these words cuts off such desires from our soul, and urges us rather to strive for humility, which is the first occasion of exaltation with God; just as, on the contrary, an occasion of humiliation with God is to love the first seats in the synagogues, and the first places at banquets, and the first greetings in the market place, and to be called Rabbi. And see that to this he adds: “Whoever is greater among you, let him be your servant,” and “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” Thus from phylacteries and fringes worn for show by those who desire vainglory, and from boasting for display, and from clothes, rings, and shoes, it is plain who are those who love to be called Rabbi by men. If, then, as we have said, the scribes and Pharisees sitting on the seat of Moses are the teachers of the Jews, who teach the commandments of the Law according to the letter, how does the Lord in these words command us to do according to what they say, when all the apostles forbid the faithful to live according to the letter of the law, as the letter of the apostles in the Acts bears witness, which they sent to the Gentiles, that they should keep nothing of the law except abstaining from what is sacrificed to idols, what is strangled, and sexual immorality? But they teach the Law according to the letter, not understanding the sense of the Law spiritually, as the Apostle says of them: “The end of the law is love from a pure heart and unfeigned faith; from which some, going astray, have turned aside to vain talk, wishing to be teachers of the law, understanding neither what they say nor what they affirm.” For all who expound the law of Moses according to the letter, falling away from the love that comes from a pure heart and from unfeigned faith, in which the spiritual law is set, are vain talkers. For circumcision, unleavened bread, the passover, and the rules about clean and unclean according to the letter of the Law are vain talk. Those, then, who have turned aside to vain talk and wish to be teachers of the law, yet are not so according to the truth of the law, speak the commandments of the Law but do not understand what they say, nor what the sayings of the law that they affirm signify. That is why the Saviour says of them: “For they say, and do not do”: for example, they speak about circumcision, the passover, unleavened bread, foods, feasts, new moons, sabbaths, and the other commandments of the law, but they do not do them according to the will of the law; for they are not circumcised as the law wills. Hence the Apostle says: “For we are the circumcision, who serve God in the Spirit and put no confidence in the flesh.” Nor do they sacrifice the passover, not knowing that “Christ our passover has been sacrificed for us.” Nor do they eat unleavened bread according to the law's purpose, which the Apostle interprets, saying: “Let us keep the feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” Indeed, they do not even celebrate the passover bodily, since the law commands that the lamb must be sacrificed in Jerusalem, the city which the Lord God chose, and that every male must appear three times a year before the Lord God. But we who are disciples of Jesus, understanding that the scribes and Pharisees who sit on the seat of Moses keep circumcision and the other bodily commandments of the law but are far removed from the spiritual commandments of the law, do and keep whatever they tell us from the law, understanding the sense of the law, but in no way doing according to their works. For what they say, they seem to say from the law, yet they do not do as the law teaches. They do not take up love in a pure heart, nor unfeigned faith, in which the sense of the law is set; nor do they understand that there is a veil over the letter of the law, nor do they hear the Prophet, who understands this and also asks: “Unveil my eyes, and I will consider wonderful things out of your law.” And so they bind heavy and, as Luke says, unbearable burdens, and lay them on the shoulders of the disciples who listen to them. For the bodily commandments of the law according to the letter are heavy burdens and no light bonds, as Peter testifies in the Acts of the Apostles, saying: “Why do you test God and wish to lay a yoke on the neck of the disciples which neither we nor our fathers were able to bear? But we believe that we are saved through the grace of God.” But its spiritual burden is light. That is why the Lord says to those who were weighed down and bound by the bodily commandments of the law: “Come to me, you who labour and are burdened, and I will refresh you. Take my yoke upon you, and see that my yoke is easy and my burden light.” And the light burden is the Gospel, which is the spiritual law. Further, the scribes and Pharisees who sit on the seat of Moses do all their works to be seen by men: taking on a visible circumcision, visibly removing bodily leaven from their houses and likewise bringing in bodily unleavened bread in its place, seeking a Jerusalem visible to men, and doing everything similar to these. For they look at the things that are seen and are temporal; and they give alms to be glorified by men, and stand in the streets and pray in order to seem religious. But Christ's true disciples, who look at the things that are not seen and are eternal, pray in their secret storeroom, give alms in secret, and fulfil the law in secret, as Jews established in secret, according to what Paul says: “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not in the letter.” For in secret they feast also on the invisible unleavened bread of sincerity and truth; they also eat the passover, Christ sacrificed for us, who said, “Unless you eat my flesh, you will not have life remaining in you.” And by drinking his blood, the true drink, they anoint the lintels of the houses of their soul, seeking glory not, as those others do, from men, but from God who sees in secret. After this let us see what it means when it says: “They broaden their phylacteries and enlarge the fringes of their garments.” On this one must know that what is written in the law about the divine words says: “Bind them on your hand, and they shall be immovable before your eyes” … Those, then, who do everything to be seen by men, the scribes and Pharisees, write sayings of the law on two cut pieces of parchment and tie them on: one they wear in their houses, placing on their heads like a crown what is written as being “on the forehead”; the other on the arm of their hand; and they call them phylacteries. Likewise, finding something about a fringe in Deuteronomy, they are thought to keep the law by making a fringe on some part of the garments they wear. These too, then, the Lord rebukes in the scribes and Pharisees, in their bodily and visible observances, saying: “They do all things to be seen by men. For they broaden their phylacteries and enlarge the fringes of their garments.” But the disciples of Jesus do all their works so as to be seen by God alone; for they bind the law of God on their hand, spiritually on their good work, and, always moving the divine precepts by meditating on the divine teachings, they make them movable before the eyes of their souls; and they make a fringe full of the power of Jesus, in imitating their Teacher. ### Scripture references - Matt 23:2: quotation, high confidence - Matt 23:3: quotation, high confidence - Matt 5:1: quotation, high confidence - Matt 5:3: quotation, high confidence - Luke 6:20: quotation, high confidence - Matt 12:46: quotation, high confidence - Matt 12:47: quotation, high confidence - Matt 12:48: quotation, high confidence - Matt 12:49: quotation, high confidence - Matt 12:50: quotation, high confidence - Matt 13:1: quotation, high confidence - Matt 13:2: quotation, high confidence - Matt 13:3: quotation, high confidence - Mark 4:1: quotation, high confidence - Mark 4:2: quotation, high confidence - Mark 4:3: quotation, high confidence - Luke 8:4: quotation, high confidence - Luke 8:5: quotation, high confidence - Matt 13:10: quotation, high confidence - Luke 8:9: quotation, high confidence - Mark 4:10: quotation, high confidence - 1 Cor 12:31: allusion, medium confidence - 1 Cor 12:8: allusion, medium confidence - John 8:31: quotation, high confidence - John 8:32: quotation, high confidence - Matt 23:4: quotation, high confidence - Matt 5:19: quotation, high confidence - Matt 11:30: quotation, high confidence - 1 Tim 4:3: allusion, medium confidence - Matt 23:5: quotation, high confidence - Matt 23:6: quotation, high confidence - Matt 23:7: quotation, high confidence - Acts 6:3: allusion, medium confidence - Matt 23:11: quotation, high confidence - Matt 23:12: quotation, high confidence - Acts 15:29: allusion, high confidence - 1 Tim 1:5: quotation, high confidence - 1 Tim 1:6: quotation, high confidence - 1 Tim 1:7: quotation, high confidence - Phil 3:3: quotation, high confidence - 1 Cor 5:7: quotation, high confidence - 1 Cor 5:8: quotation, high confidence - Deut 16:2: allusion, high confidence - Deut 16:16: allusion, high confidence - 2 Cor 3:14: allusion, medium confidence - Ps 119:18 (118:18 LXX): quotation, high confidence - Luke 11:46: allusion, high confidence - Acts 15:10: quotation, high confidence - Acts 15:11: quotation, high confidence - Matt 11:28: quotation, high confidence - Matt 11:29: quotation, high confidence - 2 Cor 4:18: allusion, high confidence - Matt 6:2: allusion, high confidence - Matt 6:5: allusion, high confidence - Matt 6:6: allusion, high confidence - Rom 2:28: quotation, high confidence - Rom 2:29: quotation, high confidence - John 6:53: quotation, high confidence - Exod 12:7: allusion, medium confidence - Deut 6:8: quotation, high confidence - Deut 22:12: allusion, high confidence - Num 15:38: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's sections 10 (from “Further, according to the simple sense”) and 11 (from “After this let us see”), whose numerals were misread in the scan. A block of leaked footnote references is removed by a logged correction. - Church office: Origen says that the title “bishop” belongs properly to the Lord Jesus, “presbyters” to Abraham, Isaac and Jacob (and those worthy of the name, such as the apostles), and “deacons” to the seven archangels, after whose ministries the seven deacons of Acts 6 were ordained; translated as written. The scan reads “Dominus laus”, taken as “Dominus Iesus”. - On the scribes and Pharisees and the Jewish observances (circumcision, Passover, unleavened bread, phylacteries) Origen gives his own polemical, spiritual reading of the law; translated as written. - In the quotation of Deut 6:8 the scan's text is incomplete and partly garbled (“erant mobilia coram oculis castris”, read as “immobilia … vestris”), and the sentence introducing it breaks off; marked “…”. - “Phares means division”: an etymology of “Pharisee” from Hebrew peres. - Quotations: Matt 23:2–3; 5:1–3; Luke 6:20; Matt 12:46–50; 13:1–3; Mark 4:1–3; Luke 8:4–5, 9; Matt 13:10; Mark 4:10; John 8:31–32; Matt 23:4; 5:19; 11:29–30; 23:5–12; Acts 15:20, 29; 1 Tim 1:5–7; Phil 3:3; 1 Cor 5:7–8; Deut 16:2, 16; Ps 119:18 (118 LXX); Luke 11:46; Acts 15:10–11; Matt 11:28–30; 2 Cor 4:18; Matt 6:2–6; Rom 2:28–29; John 6:53; Deut 6:8; Num 15:38; Deut 22:12. ### Citation (SBL) Origen, Comm. Ser. Matt. 9 (PG 13:1610b–1616a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-9). ## Commentary on Matthew, Latin Series 12 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-12 - Source: PG 13:1616a–1617b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Ambition for honour and titles is found in the Church too, among deacons, presbyters, and bishops; the true disciple seeks spiritual first places, calls no one on earth teacher or father, and follows Christ's humility. ### Latin text Quid autem oportet dicere de bisqui amant primos discubitus in conviviis, et primas cathedras in synagogis, et primas salutationes in loro, et vocari ab hominibus Rabbi? Maniicste hujusmodi delicta non tantum apud tunc Scribas et Pharisazos solos inveniebantur, vel inveniuntur apud ipsos: sed etiam in Ecclesia Christi inveniuntur nou solum convivia, et facientium ea mensas suscipientes, sed etiam cathedras primas in eis amantes, ct multa iacientes : primum quidem ut diaconi fiant non tales quales dicit Scriptura η, σω quales sunt qui comedunt viduarum domos, occasione longa orantes : et pr0pterea accipient judicium majus. Et qui tales diaconi licri volunt, consequenter visibiles primas cathedras eorum qui dicuntur presbyteri prmripere ambiunt. Quidam autem, nec istis contenti, plurima machinantur, ut episcopi vocentnr ab hominibus, quod est Rabbi : cum deberent intelligere episcopum lieri oportere irreprehensibilem , et caetera quae sequuntur, ut si non dicatur ab hominibus esse episcopus, “me” είι iillull Deum. Qui enim habet in se quae Paulus enumerat de episcopo δι, etsi non est coram hominibus episcopus, episcopus est apud Deum, etsi non per ordinationem hominum ad eum gradum pervenit. Sicut ct medicus est qui medicinalem didicit ducis plinam, et potest medicare quasi medicus; etsi ri aegrotantes non credant corpora sua, medicus est: sed et gubernator est qui didicit gnbernatoriam artem, et potest ea, sicut convenit, uti; etsi non crediderit ei aliquis gubernacula navis, tamen est gubernator. Invenies autem novas gloria amatores. zelantes ab hominibus gloriam, et a Deo non desiderantes, quasi ante judiccs et praesides, sic quosdam adduci ante eos : et si dicere oportet, per him ipsum levissimum Christi onus, intolerabile lacinnt onus. Christi autem discipulus sustinet, et adhuc intercedit : omnia facit ut videatur a Deo. gloriam contemnens humanam. Iste videns parahoo larum evangelicarum caenam, et caelestes primitivorum Ecclesias, et congregationes, et nundinas, in quibus erat, secundum Canticum canticorum . sponsa, diligit quidem in spiritalibus omnis discubitus primos, ut meliora epiritalium ciborum et primitias convivii spiritalis manducet, et non reliquias caterorum. Diligit etiam cum apostolis sedentibus super thronos duodecim, primas cathedras, actibus bonis dignum se praebere festinans cathedris hujusmodi. Sic autem et salutationes quas fiunt in nundinis, quas exposuimus supra. Unus est magister omnium . vocari autem Rabbi, neque ab hominibus. neque ab alio aliquo diligit justus, certus quia unus est magister omnium. Omnes autem qui sub eo sunt, alterutrum sunt fratres. Sed et qui superna nativitate non solum ex aqua, sed etiam de Spiritu natus est, Spiritum adoptionis accepit. ut dicant de eo, quia non est ex carne, neque ex voluntate viri, sed ex Deo natus est “ :nullius eorum qui in terris habentur et deorsum filius adhuc cxsistens, non vocat patrem in terris, quasi qui per omnem actum secundum Deum itupletum dicit : Pater noster, qui es in caelis . Et si ministrat quis verba divina, nequaquam se prsebet ut magister vocetur, sciens quia Christus in eo est, quando bene profecerit, quem oportet vocari magistrum a cunctis prodilicatis; se autem profitetur ministrum secundum mandatum Christi dicentis “ : Qui major est inter vos, sit omnium minister. Quoniam et ipse Christus eum esset vere magister, ministrum se esse professus est, dicens : Ego autcm sum in medio uestrum, non quasi qui recumbit, sed quasi qui ministrat. Bene autem post omnia quibus vana: gloriae vetuit concupiscentias, addidit dicere. : Qui se exaltarerit, Itumitt'abitur. Quod utinam omnes quidem audirent, maxime autem diaconi, et presbyteri, et episcopi, maxime qui arbitrantur haec non esse scripta : Qui se excitaverit, ο Itumilt'abitur; pr0pterea quod quasi neque illud scientes, qui se Immitiat, exaltabitur, non audiunt eum qui dixit " : Discite ea: me quoniant mitis sum et humilis corde. lnflati sunt autem, et per inflationem decidunt in judicium diaboli ο, nec quaerunt per humilitatem ascendere a judicio inflationis, cum deberent recordari Sapientiae verbum tlicentis " : Quantum magnus es, tantum humilia te, et coram Deo int'enics gratiam; quod primum Dominus consummavit. Quantum enim fuerat tnagnus, tantum se humiliavit. Cum enim esset in forma Dei, non rapinam arbitratus est esse se parem Deo, sed semetipsum exinanivit, formam servi accipiens in similitudine hominum factus, etin specie inventus ut homo, Itumiliarit se usque ad mortem, mortem autem crucis : propter quod et Deus illum superexaltavit et donavit ei nomen quod est super autne nomen . Qui est benedictus in saecula saculorttm. Amen. ### English translation (Claude) What must be said about those who love the first places at banquets, and the first seats in the synagogues, and the first greetings in the market place, and to be called Rabbi by men? Plainly such faults were not found only among the scribes and Pharisees of that time, nor are they found only among them; but in the Church of Christ too are found people who not only welcome banquets and the tables of those who give them, but also love the first seats at them and do many things for this: first, to become deacons, not such as Scripture describes, but such as those who devour widows' houses, praying at length as a pretext, and who will therefore receive greater judgment. And those who wish to become such deacons consequently strive to seize the visible first seats of those who are called presbyters. And some, not content even with these, contrive a great deal to be called bishops by men, which is “Rabbi”; whereas they ought to understand that a bishop must be blameless, and the rest that follows, so that even if he is not called a bishop by men, he may be one before God. For one who has in himself the things Paul lists about the bishop, even if he is not a bishop before men, is a bishop before God, even if he has not reached that rank through ordination by men. Just as he is a physician who has learned the discipline of medicine and is able to heal as a physician, even if the sick do not entrust their bodies to him; and he is a helmsman who has learned the helmsman's art and is able to use it as is fitting, even if no one has entrusted the rudder of a ship to him, yet he is a helmsman. You will find new lovers of glory, eager for glory from men and not desiring it from God, who have certain people brought before them as before judges and governors; and, if it must be said, by this very conduct they make Christ's lightest burden an intolerable burden. But Christ's disciple endures, and even intercedes; he does everything to be seen by God, despising human glory. Seeing the supper of the gospel parables, and the heavenly churches of the firstborn, and the assemblies and the markets in which, according to the Song of Songs, the bride was, he does indeed love all the first places among spiritual things, so as to eat the better spiritual foods and the firstfruits of the spiritual banquet and not the leftovers of others. He also loves the first seats with the apostles, who sit on twelve thrones, hastening by good deeds to show himself worthy of such seats. So too the greetings that take place in the markets, which we explained above. One is the teacher of all; the righteous man does not love to be called Rabbi, either by men or by anyone else, being sure that one is the teacher of all, and all who are under him are brothers of one another. And one who has been born by the birth from above, not only of water but also of the Spirit, has received the Spirit of adoption, so that it may be said of him that he is not born of the flesh nor of the will of a man but of God; being no longer the son of any of those held on earth and below, he does not call anyone on earth father, as one who, through every act fulfilled according to God, says: “Our Father who art in heaven.” And if someone ministers the divine words, he by no means puts himself forward to be called teacher, knowing that when he has made good progress Christ is in him, who must be called teacher by all who are being built up; but he professes himself a servant according to the commandment of Christ, who says: “Whoever is greater among you, let him be the servant of all.” For Christ himself too, though he was truly the teacher, professed himself to be a servant, saying: “But I am in your midst, not as one who reclines at table but as one who serves.” And well, after all the things by which he forbade the desires of vainglory, did he add: “Whoever exalts himself will be humbled.” Would that all heard this, and especially deacons, presbyters, and bishops, above all those who think that this was not written: “Whoever exalts himself will be humbled”; because, as though they did not know the other saying either, “Whoever humbles himself will be exalted,” they do not listen to him who said: “Learn from me, for I am gentle and humble of heart.” They are puffed up, and through being puffed up they fall into the condemnation of the devil, and do not seek to rise by humility from the condemnation of being puffed up, whereas they ought to remember the word of Wisdom, which says: “The greater you are, the more humble yourself, and you will find grace before God”; which the Lord first fulfilled. For as great as he was, so much did he humble himself. “For though he was in the form of God, he did not count it robbery to be equal with God, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in appearance as a man, he humbled himself unto death, even the death of the cross; for which reason God also highly exalted him and gave him the name that is above every name”; who is blessed for ever and ever. Amen. ### Scripture references - Matt 23:6: quotation, high confidence - Matt 23:7: quotation, high confidence - 1 Tim 3:8: allusion, high confidence - Mark 12:40: quotation, high confidence - Luke 20:47: quotation, high confidence - 1 Tim 3:2: quotation, high confidence - Matt 11:30: allusion, medium confidence - Luke 14:16: allusion, medium confidence - Heb 12:23: allusion, medium confidence - Song 3:2: allusion, medium confidence - Matt 19:28: allusion, high confidence - Matt 23:8: quotation, high confidence - Matt 23:9: allusion, high confidence - John 3:5: allusion, high confidence - Rom 8:15: allusion, high confidence - John 1:13: quotation, high confidence - Matt 6:9: quotation, high confidence - Matt 23:11: quotation, high confidence - Mark 10:44: quotation, high confidence - Luke 22:27: quotation, high confidence - Matt 23:12: quotation, high confidence - Matt 11:29: quotation, high confidence - 1 Tim 3:6: allusion, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Phil 2:9: quotation, high confidence ### Extrabiblical texts - Sir 3:18 (Sirach): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Church office: Origen says that one who has the qualities Paul lists for a bishop is a bishop before God even without ordination by men, and he criticizes clergy who seek office and honour; translated as written. The clause “he may be one before God” renders a garbled line (read as “sit apud Deum”). - Quotations: Matt 23:6–7; 1 Tim 3:8; Mark 12:40; Luke 20:47; 1 Tim 3:2; Song 3:2; Heb 12:23; Matt 19:28; Matt 23:8–12; John 3:5; Rom 8:15; John 1:13; Matt 6:9; Mark 10:43–44; Luke 22:27; Matt 11:29; 1 Tim 3:6; Phil 2:6–9. “The greater you are, the more humble yourself” is Sir 3:18. ### Citation (SBL) Origen, Comm. Ser. Matt. 12 (PG 13:1616a–1617b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-12). ## Commentary on Matthew, Latin Series 13 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-13 - Source: PG 13:1617b–1618b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's woes, like the law's curses, come from a good God for the correction of sinners, and whoever shuts others out of the kingdom shuts himself out. ### Latin text Va: vobis, Scriba: et Pharistei hypocritte, quia c'lauditis regnum calorum ante homines , ctreliqua. Qui audent Deum dicere non bonum propter maledictioncs quas adversus peccatores in legc sua posuit Dens, audiant quomodo quasi vere Filius Λ Dei illius qui legem dedit, secundum similitudinem quidem benedictionum quae positazosunt in lege, dicit et ipse beatitudines eorum qui salvantur. Secundum similitudinem autent maledictionum positarum in lege, ponit adversus peccatores vae, dicens: Vae vobis et vobis. Et hzec audientes qui Deum legis causantur, non intelligentes quod et illa a Deo benigno suntdicta, dicant quid debemus intelligere de Jesu dicente: γω vobis, Scribe ct Pharisaei. Qui fatentur bonitatis esse adversus peccatores ista pronuntiare , intelligant quod simile est propositum Dei in maledictionibus legis proferendisin lege. Sive autem illa maledictio, sive illud va: pronuntiatum, non ex pronuntiatione pronun: tiantis unicuique contigit peccanti, sed cx peccatis ipsius peccantis, qui dignum se praebet ad susceptionem vel illarum maledictionum, vel istorum vae, quae Deus disciplinae causa pronuntiavit adversus illos, ut convertat illos ad bonum. Nam et pater increpans (ilium, profert frequenter ad emendationem ejus quoslam sermones qni videntur esse maletlictiones, et tamen non vult dignum" fieri malcdictionibus illis. sed avertere eum magis cupit ah eis. llaec diximus, ut demonstremus Evangelia convenientia esse legi. Similiter et nunc dicens : Vw vobis, Scribe et Pharisaei, qui clauditis regnum calorum, terruit Scribas ct Pharis:eos ut ne claudant regnum cwlornm ante homines. Claudentes autem regnum caelorum Scribas et Pharisaei, duo ad semel delinquunt. Unum quidem. quod ipsi non ingrediuntur in regnum caelorum; secundum quod intrantes introire non sinunt. llazc duo peccata naturaliter inseparabilia suntab invicem. Qui enim alterum ex istis peccat, ab altero sc non potest abstinere. Item eeontrario, qui ab altero se abstinet, impossibile est ut non ab altero se abstineat, utpnta, non invenitur aliquis, ut ipse quidem ingrediens in regnum collorum, alios ingredi non permittat. quoniam qui vetat alios intrare in regnum, sulficit ei ad cxpulsionem quominus intret in regnum etBlorutn, hoc ipsum quod alios non permittit intrare; quoniam qtti scandalizaverit de pusillis Ecclesiae, prohibens aliquem intrare in regnum etnlorum, patietur quod scriptum est in Evangelio, vae. Item, eeontrario, qui potest aliquem facere intrare in regnum caelorum, si tamen in ejus potestate fuerit et permittere et vetare, multo magis ipse introibit in regnum caelorum. ### English translation (Claude) “Woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven before men,” and the rest. Let those who dare to say that God is not good because of the curses which God set against sinners in his law hear how, as truly the Son of that God who gave the law, he too, after the likeness of the blessings set down in the law, speaks the beatitudes of those who are saved, and after the likeness of the curses set down in the law, sets woes against sinners, saying: “Woe to you” and “to you.” And let those who find fault with the God of the law, hearing this and not understanding that those curses too were spoken by a kind God, say what we ought to understand by Jesus saying, “Woe to you, scribes and Pharisees.” Those who admit that it belongs to goodness to pronounce these things against sinners should understand that God's purpose in setting forth the curses in the law is similar. Whether it is that curse or this pronounced woe, it befalls each sinner not because of the pronouncement of the one who pronounces it but because of the sins of the sinner himself, who makes himself worthy to receive either those curses or these woes, which God pronounced against them for the sake of discipline, to turn them to the good. For a father, too, rebuking his son, often utters for his correction certain words that seem to be curses, and yet he does not want him to become worthy of those curses, but rather longs to turn him away from them. We have said this to show that the Gospels agree with the law. So now too, saying, “Woe to you, scribes and Pharisees, who shut the kingdom of heaven,” he frightened the scribes and Pharisees, so that they would not shut the kingdom of heaven before men. The scribes and Pharisees, in shutting the kingdom of heaven, commit two offences at once: one, that they themselves do not enter the kingdom of heaven; the second, that they do not let those who are entering go in. These two sins are by nature inseparable from each other. For one who commits one of them cannot keep himself from the other. Likewise, on the contrary, one who keeps himself from the one cannot fail to keep himself from the other. For example, no one is found who himself enters the kingdom of heaven and does not let others enter; for one who forbids others to enter the kingdom, this very thing, that he does not let others enter, is enough to shut him out from entering the kingdom of heaven; since one who has caused one of the little ones of the Church to stumble, preventing someone from entering the kingdom of heaven, will suffer what is written in the Gospel, “woe.” Likewise, on the contrary, one who is able to make someone enter the kingdom of heaven, if indeed it is in his power both to allow and to forbid, will much more himself enter the kingdom of heaven. ### Scripture references - Matt 23:13: quotation, high confidence - Deut 28:15: allusion, medium confidence - Deut 27:15: allusion, medium confidence - Matt 5:3: allusion, medium confidence - Matt 18:6: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “Those who dare to say that God is not good”: Origen is answering those (such as the Marcionites) who set the God of the law against the God of the Gospel. - Quotations: Matt 23:13; allusions to Deut 27–28 (blessings and curses), Matt 5:3–11, Matt 18:6. ### Citation (SBL) Origen, Comm. Ser. Matt. 13 (PG 13:1617b–1618b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/8/#p-13). ## Commentary on Matthew, Latin Series 14 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-14 - Source: PG 13:1618b–1620b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The scribes and Pharisees shut the kingdom by opposing Christ and his followers, and bad Christian teachers and clergy do the same by their example, greed, and unjust excommunications. ### Latin text Cum frequenter dicat Dominus Scribis et Pharisaeis, vae, uniuscujusque vae causam inloco proprio exponemus. Nunc autem hujus praesentis vae exponemus causam. Praesentis ergo va: causa est, quia claudebant regnum ccelorum ante homines. Claudentes autem ante alios, nec ipsi intrabant propter hoc ipsum quod introire vetabant eos qui inltili) ἱνοιεςειιι utique, si ab istis neu fuisseutcxclusi. Et ’ primum quidem simpliciter quasi de Scribis et Pharisazis qui apud Judaeos habentur, sermo prmsens est experiendus. Hi enim, non contenti quod ipsi Domino non credebant, adhuc derogabant doctrinae ejus, et subvertebant onmem prophetiam scriptam de eo, et blasphemabant omne opus ipsius quasi falsum et a diabolo fictum, dicentes : llic non ejicit dwmonia nisi in Beelzebutlt , et homicidialitcr se praebebant eis qui crediderant Christo. et omni modo prohibebant aliquem ad Christianitatem venire per quam introitur in regnum caelorum. Claudebant illud quodin conspectu omnium palam esset annuntiatum et praedicatum, et apud omnes homi. nes conclamatum. Et claudentes regnum caelorum nee ipsi intrabant : nec enim volebant eum audire qui dixit“ : Siquis per me introierit, salvabitur, et introibit, et exiet, et pascua inveniet. Nec intrantes, id est eos qui credere poterant propter fidem quae τι lege et a prophetis ante fuerat declarata de Christo , introire sinebant, omnino dissipantes principium consensus eorum : et cum omni tremore et ferali audacia, quantum ad se, omnes volentes introire perjanuam, prohibebantipsi eam claudentes. lluic simplici expositioni jungemus etiam hoc, de his qui peccant apud nos, quoniam omnes qui mala conversatione suadent exemplum peccandi in populo, et qui faciunt iniuriam eis qui adhuc sunt pusilli in Christo et imperfecti, et exanimantes et scandalizantes, claudere videntur ante homines regnum caelorum, nec ipsi intrant, nec alios introire permittunt. Et hoc peceatum invenitur quidem etiam in popularibus, maxime autem in doctoribus, qui docent quidem secundum justitiam Evangelii homines, non autem faciunt, quia sunt mali pastores : et ideo non parcunt ovibus, neque curant de salute earum, sed semper aspiciunt ad lucra ex hominibus venientia sibi pro eo quod videntur pascere populum, cum non pascant, et deprehenduntur in sordidis lueris et concupiscentiis gloriae vanae. Istae enim sunt mercenariorum mercedes, qui claudunt ante homines regnum caelorum, nec intrant in illud, nec volunt intelligere quod est dictum '” : Contendite intrare per angustum ostium; et quoniam super omnia certamina hoc est certamen ut sit aliquis vim faciens et rapiens regnum cmleste, ad eos‘ergo tales doctores convenienter ista dicuntur : Nec vos intratis, nec intrantes sinitis intrare 7'; maxime si videamus eos vita sua mala,et superbia,et conviciis, et avaritia, non dicam unum de pusillis, sed etiam, quantum ad se, omnes in scandalum inducentes. Vae ergo illis qui claudunt regnum caelorum ante homines, Vl'l hac modo, vel alio; beati autem qui aperiunt illud, vel verbo, vel opere suo bono, sicut ille qui dixit ; Ostium mihi apertum est magnum et evidens; vel sicut caeteri apostoli aperuerunt. [Et si quis fuerit imitator eorum, aperit regnum ccelorum ante liomines sua iustitia, et veritate, et castitate, et sapientia. Et quanto magis quis prolicit pietate, tanto magis aperit ante homines regnum caelorum. Arbitror ergo omnes qui profitentur se in Ecclesiam intrare, omnino aut claudunt regnum caelorum ante homines malis con-versationibus suis, secundum quod peccant ipsi, aut aperiunt actibus bouis suis, secundum quod juste fuerint conversati. Maxime hoc iaciunt qui videntur in Eccle-ia clariores, quales sunt episcopi, presbyteri, diaconi. Bene enim viventes et bene docentes verbum veritatis, aperiunt ante homines regnum caelorum; et dum ipsi iutrant, alios provocantintroire. Mali autem, qui non sunt pastores, sed mercenarii, claudunt regnum caelorum ante homines, nec audiunt quod ait Apostolus ο : Sed omnia sustinemus, ut non offendiculum demus Evangelia Christi. Est vere videre multus doctores non permittentes intrare in regnum cie. lorum intrare concupiscentes, maxime quando sine judicio et sine ratione non propter peccata qua iaciunt, excommunicant quosdam, sed propter aliquem zelum et contentionem prohibent intrare frequenter et meliores quam sunt ipsi. Et ipsi quidem non permittuntur introire, illi autem qui sobrii sunt mente, et animo vigilantes, vincentes sua pio tientia et longanimitate tyrannides eorum, quamvis vetiti, tamen intrant et hmreditant regnum cmlorum. ### English translation (Claude) Since the Lord often says “woe” to the scribes and Pharisees, we shall explain the reason for each woe in its proper place; for now we shall explain the reason for this present woe. The reason for the present woe, then, is that they shut the kingdom of heaven before men. By shutting it before others, they themselves did not enter, because of this very thing, that they forbade to enter those who would surely have entered if they had not been shut out by them. And first the present saying must be examined simply, as being about the scribes and Pharisees held in esteem among the Jews. For these, not content that they themselves did not believe in the Lord, also disparaged his teaching, and overturned every prophecy written about him, and blasphemed his every work as false and contrived by the devil, saying, “This man casts out demons only by Beelzebul”; and they behaved murderously towards those who had believed in Christ, and in every way prevented anyone from coming to Christianity, through which the kingdom of heaven is entered. They shut what had been openly announced and preached in the sight of all and proclaimed aloud among all men. And shutting the kingdom of heaven, they did not enter themselves, for they would not listen to him who said, “If anyone enters through me, he will be saved, and will go in and go out and find pasture.” Nor did they let those enter who were entering, that is, those who were able to believe because of the faith declared beforehand about Christ in the law and by the prophets, utterly destroying the beginning of their assent; and with all trembling and savage boldness, as far as lay in them, they themselves prevented all who wished to enter through the door by shutting it. To this simple explanation we shall join this also, concerning those among us who sin: all who by a bad way of life hold out an example of sinning among the people, and who wrong those who are still little ones in Christ and imperfect, disheartening them and causing them to stumble, seem to shut the kingdom of heaven before men; neither do they enter themselves, nor do they let others enter. This sin is found even among lay people, but especially among teachers, who teach men according to the righteousness of the Gospel but do not do it, because they are bad shepherds; and so they do not spare the sheep or care for their salvation, but always look to the gains that come to them from men because they seem to feed the people, though they do not feed them, and they are caught in shameful gains and in desires for vainglory. For these are the wages of hirelings, who shut the kingdom of heaven before men and do not enter it, and will not understand what is said: “Strive to enter through the narrow door”; and that above all contests this is the contest, that one should use force and seize the heavenly kingdom. To such teachers, then, these words are fittingly said: “You neither enter yourselves, nor do you let those who are entering go in”; especially if we see them, by their bad life, pride, abuse, and greed, leading into stumbling, I will not say one of the little ones, but, as far as lay in them, all. Woe, then, to those who shut the kingdom of heaven before men, whether in this way or in another; but blessed are those who open it, by their word or by their good work, like him who said, “A great and evident door has been opened to me,” or as the other apostles opened it. And if anyone is their imitator, he opens the kingdom of heaven before men by his righteousness, truth, chastity, and wisdom; and the more one advances in godliness, the more one opens the kingdom of heaven before men. I think, then, that all who profess to enter the Church either shut the kingdom of heaven before men by their bad ways of life, in so far as they sin, or open it by their good deeds, in so far as they have lived righteously. This is done above all by those who seem more eminent in the Church, such as bishops, presbyters, and deacons. For by living well and teaching well the word of truth they open the kingdom of heaven before men, and while they themselves enter, they stir others to enter. But the bad, who are not shepherds but hirelings, shut the kingdom of heaven before men, and do not listen to what the Apostle says: “But we endure all things, so as not to put an obstacle in the way of the Gospel of Christ.” One can truly see many teachers not allowing those who long to enter the kingdom of heaven to enter, especially when, without judgment and without reason, they excommunicate some, not for the sins they commit, but out of some jealousy and rivalry; and they often prevent from entering people better than themselves. And they themselves are not allowed to enter; but those who are sober in mind and watchful in spirit, overcoming their tyrannies by their patience and long-suffering, enter and inherit the kingdom of heaven, even though they have been forbidden. ### Scripture references - Matt 23:13: quotation, high confidence - Matt 12:24: quotation, high confidence - John 10:9: quotation, high confidence - Luke 13:24: quotation, high confidence - Matt 11:12: allusion, high confidence - 1 Cor 16:9: quotation, high confidence - John 10:12: allusion, high confidence - 1 Cor 9:12: quotation, high confidence - Matt 18:6: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - On the Jewish leaders' opposition to Christ and his followers Origen speaks polemically; translated as written. On church leaders he criticizes bishops, presbyters, and deacons who excommunicate unjustly out of jealousy; translated as written. - A square bracket opens before “And if anyone is their imitator” in the scan with no closing bracket; the passage is translated. A line of leaked footnote references before it is removed by a logged correction. - Quotations: Matt 23:13; 12:24; John 10:9; Luke 13:24; Matt 11:12; 1 Cor 16:9 (“a great and evident door”); John 10:12–13; 1 Cor 9:12; Matt 18:6. ### Citation (SBL) Origen, Comm. Ser. Matt. 14 (PG 13:1618b–1620b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-14). ## Commentary on Matthew, Latin Series 15 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-15 - Source: PG 13:1620b–1621b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Teachers who open the deeper sense of Scripture open the kingdom; those who reject allegorical interpretation and keep to the letter take away the key of knowledge. ### Latin text Deinde videamus extra eos quos diximus, si possibile est etiam alios videre qui claudunt et aperiunt regnum etelorum. Qui enim digni habiti sunt et idonei ad Evangelium exponendum, et qui tales se praebent ut dicere possint : Au experimentum quwritis ejus qui in me loquitur Christus"? aperiunt ante homines regnum caelorum, quando altitudinem divinorum eloquiorum quae non de terris dicta sunt, sed de etelo, et de sensu Domini qui venit ad homines, cum omni manifestatione et probatione demonstrant, ita ut, quantum ad se est, gentiles et barbaros, sapientes et insipientes inducere velint ad pietatem Christi. Qui autem per suam indocililatem et injustitiam cum multa temeυ ritate seipsos dederunt ad professionem docendi priusquam discerent et cognoscerent veritatem, propterea fabulas vanas Judaicas imitantes, tradunt corporales historias Scripturarum, etnon sensum spiritalem aut voluntatem earum; et adhuc detra- . hunteis qui Christo consurrexerunt, et quae sursum sunt in Scripturis requirunt et non super terram, nec in terrenis Scripturarum positam existimant veritatem : claudunt, quantum ad se, ante homines regnum caelorum, claudentes illud injustitia sua, et trahentes ad se eos qui poterant, audientes diviniorem et majorem doctrinam etaltitudinem veritatis, intrare per cmlestes doctrinas et per convenientes eis actus in regnum caelorum. llnic expositioni conveniens est quod scribit Lucas : Va: vobis 'legisperitis , quoniam abstulistis clavem scientitc, et ipsi non introistis, et alios intrantes prohibuistis. Qui enim criminantur expositionem allegoricam,et docere volunt quia manifesta est divina Scriptura et nihil habens amplius quam textus ostendit, eque diviniorem aliquem sensum, et de circumcisione, vel pascha, vel de azymis, vel de escis et potibus, vel de festivitatibus, vel de Neomeniis. vel de Sabbatis, et non respiciunt quoniam in ostensione et umbra futurorum tunc serviebant Judaei , legisperiti quidem sunt, tamen tulerunt clavem scientiae quantum ad verbum suum, id est omnem legis viain ad intelligenda legitima auferentes: propterea nec ipsi intraverunt, nec alios, quantum ad se, intrare permiserunt. ### English translation (Claude) Next let us see whether, besides those we have mentioned, it is possible to see others too who shut and open the kingdom of heaven. Those who have been held worthy and fit to expound the Gospel, and who show themselves such that they can say, “Do you seek proof of Christ who speaks in me?”, open the kingdom of heaven before men when they demonstrate, with all clarity and proof, the depth of the divine sayings, which were spoken not from earth but from heaven, and of the mind of the Lord who came to men; so that, as far as lies in them, they wish to lead Gentiles and barbarians, wise and foolish, to the godliness of Christ. But those who, through their lack of learning and their injustice, have with great rashness given themselves to the profession of teaching before learning and knowing the truth, and therefore, imitating vain Jewish fables, hand on the bodily narratives of the Scriptures and not their spiritual sense or intention; and who further disparage those who have risen with Christ and seek the things above in the Scriptures and not on earth, and do not think that the truth lies in the earthly parts of the Scriptures: these, as far as lies in them, shut the kingdom of heaven before men, shutting it by their injustice and drawing to themselves those who, by hearing the more divine and greater teaching and the depth of the truth, could have entered the kingdom of heaven through heavenly teachings and through deeds fitting them. To this explanation what Luke writes is fitting: “Woe to you lawyers, because you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering.” For those who find fault with allegorical exposition and wish to teach that the divine Scripture is plain and has nothing more than the text shows, nor any more divine sense, whether about circumcision, or the passover, or unleavened bread, or foods and drinks, or feasts, or new moons, or sabbaths, and do not consider that the Jews then served in a pattern and shadow of things to come, are indeed lawyers, yet as far as their word goes they have taken away the key of knowledge, that is, removing every way of the law for understanding its precepts; and therefore they neither entered themselves nor, as far as lay in them, allowed others to enter. ### Scripture references - 2 Cor 13:3: quotation, high confidence - Titus 1:14: allusion, medium confidence - Col 3:1: allusion, high confidence - Col 3:2: allusion, high confidence - Luke 11:52: quotation, high confidence - Col 2:16: allusion, high confidence - Col 2:17: allusion, high confidence - Heb 8:5: allusion, medium confidence - Matt 23:13: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen defends allegorical (spiritual) interpretation against those who read Scripture only literally, whom he likens to “Jewish fables”; translated as written. - Quotations: 2 Cor 13:3; Titus 1:14; Col 3:1–2; Luke 11:52; Col 2:16–17; Heb 8:5. ### Citation (SBL) Origen, Comm. Ser. Matt. 15 (PG 13:1620b–1621b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-15). ## Commentary on Matthew, Latin Series 16 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-16 - Source: PG 13:1621b–1626a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: On the proselyte made twice a son of Gehenna, degrees of punishment, oaths by the temple and altar read as Scripture and the heart, and tithing small things while neglecting judgment, mercy, and faith. ### Latin text Vae vobis, Scriba: et Pltaristci hypocrita, qui circuitis mare ett aridam, ut faciatis unum prosely tum;et cum fuerit factus, facitis eum filium ge- Iienute duplo quam vos estis . Haec convenienter dicuntur post adventum Christi ad Scribas et Pharisaeos Judaicorum verborum, qui diligenter circumeunt plurima loca mundi, ut advenas jndaizare suadeant. Quicunque enim post Salvatorem judaizant, docentur imitari affectum eorum qui dixerunt in illo tempore : Cruci/iga, crucifige eum . Ει iterum: Tolle, tolle a terra Itujusmodi . Dorem"? autem ει accusare eum. Sicut ιυηο 60118 bant sacerdotes plebis. Est autem videre eos usque nunc, cum judicatur latro, et testimonium dat veritati Christianus, volentes magis absolvi imitatorem Barabbae quam Christi discipulum. Quae omnia non simpliciter faciunt proselytum filium gehennae, sed, sicut scriptum est, dupliciter super Scribas et Pharisaeos qui proselytum eum fecerunt. Sed dicet aliquis in hoc loco : Quomodo discipulus prosertus eis qui nunc sunt Scriba: et Pharisaei miserabiles constituti, non aequaliter efficitur filius gehennae 84], doctoribus suis, sed dupliciter? Dicitenim quoniam debebat minus fieri gehennae filius : aut si forte, pro dimidia parte ei qui fecit proselytum eum. Aut si et aliquis concedat ut sit discipulus sicut magister ejus, debebat discipulus aequaliter magistro suo fieri lilius gehennze. Arbitror ergo omnem hominem qui ex conversatione gentili Judaeorum factus est proselytus, filium gehennae fuisse et priusquam prosclytus efficiatur. Sufficiens est enim etiam vita idololatriis subdita facere hominem filium gehenna. Talem ergo lilium gehennae salvat quidem et liberat per lavacrum baptismatis sermo Domini nostri Jesu Christi, dans ei potestatem fieri filium Dei, et viam ei ostendens ut efficiatur filius Dei Patris qui est 'Jn caelis. Sermo autem Judzeorum non credentium Christo, non solum gentilem non solvit a gehenna, sed adhuc addit illi damnationis numerum, ιιι etiam sccundum Judaismum fiat [ilius gc‘ahennte. Et sit: facit Scriba vel Phariszeus filium gehennze alterunt plus quam se, non quia ipse dupliciter facit, sed quia cum factus fuerit homo, dupliciter filius gehennae per doctrinam doctoris efficitur : et sic ιιι ille qui docuit, causa secundi erroris illius, ιιι fiat dupliciter filius gehennae supra illum qui male doc cuit eum. Alius autem dicit alio modo, quoniam qui ab initio nutriti sunt in lege Moysi, jam sunt filii gehennae, prapterea quod non crediderunt in Christum. Qui autem gentilem reliquerunt vitam, semel iudicantes relinquere idololatriam in qua fuerant enutriti, et apprehenderunt Judaicam vitam, duplici poena sunt digni, qui non cum requisitions reliquerunt, neque discutere voluerunt Judaicum verbum, et ipsum quod videtur Judaico verbo esse cognatum, id est professionem Christianorum : nec scrutati sunt ab eis qui utramque sectam idonei. sunt docere, ut intelligerent quod verbum verius esset et potius eligendum. Simul discimus ex hoc loco quoniam et eorum qui in gebenna futuri sunt, erit differentia tormentorum, quoniam alter quidem est simpliciter filius gehennae, alter autem dupliciter. Sed et hoc videre oportet, si adhuc abundantius fiat aliquis filius gehennae, utputa, tripliciter vel multipliciter secundum multitudinem peccatorum; et si generaliter est fieri aliquem filium gehennae, utputa Judaeum, vel gentilcm, aut cujuscunque falsi dogmatis professorem : aut et specialiter, ut per singulas species peccatorum fiat quis filius gehennae: utputa qui fornicatur, sit filius gehennte; et qui adulteratur, dupliciter sig; et qui furtum facit, adhuc tripliciter, secundum quod scriptum est : Qua mensura mensi fueritis, eadem mensura metiatur vobis ; ιιι justus quidem secundum numerum justitiarum suarum augeatur in gloria, pecca- 101 autem secundum numerum peccatorum SUOl'lllll ‘multiplicetur in gehenna. Quae sit autem haec. gehenna, et in quo loco Scripturarum prius est uominata, qui potest requirat, maxime in divisione haereditatis Jesu filii Nave, ubi interdum quidem appellatur vallis filia: Nom, interdum autem vallis Enon quae est in gehenna. Gebenna enim est vallis. Et observet quoniam, sicut Jerusalem sors est triv bus Beniamin, et aliae quaedam civitates electa: vel. vici, sic et gehenna. Consequens autem est el qui cognoscit quae sit Jerusalem in divisione vera: ha» reditatis filiorum Israel, ut intelligat sermonem de gehenna. Qui autem legit diligenter Jesutn Nave, videat et qui vici referuntur illic vicinare valli ei quae dicitur gehenna. Haec prolixius et manifestius tradere per atramentum, et calamum, et chartam visum mihi est non csse cautum; ubinam et haec ipsa quae dicimus non videamur temere et periculose dixisse! Va: vobis, duces cterorum, qui dicitis : Quicunque juraverit per templum, nihil est. Qui autem iuraverit per aurum templi, debet. Stulti et caeci ! quid enim majus est, aurum, an templum quod sanctificat aurum ? Et quicunque juraverit per altare, nihil est : sed quicunque iuraverit per donum quod super illud est, debet. Stulti et eieci! quid enim majus est donum an altare quod sanctificat domum? Qui ergo jurat per altare iurat per illud, et in omnibus qua sunt super illud. Et quijurat per templum jurat per illud, et per eum qui habitat in ipso. Et qui jurat peremtum, jurat per thronum Dei, et per sedentem super eum . Per hoc quoque verbum criminatur traditiones Pharisaeorum, quasi non rectas. Hoc facit et in eo loco ubi vituperat traditiones Phariszeorum fat-tas adversus Dei mandatum quod positum erat de honore patris vel matris. Dieentibus enim Phariszeis ” : Quicunque dixerit patri vel matri: Donum quod ex me, tibi proderit, non honorabit patrem suum. Post qua addit et dicit 9" : Irritum fecistis mandatum Dei, ut statuatis vestram traditionem. Et profert Isaia: exemplum dicens : Populus hic labiis me honorat, cor autem eorum lonqe est a me. Sine causa autem colunt me, docentes doctrinas et mandata hominum. Una autem ex Pharisaicis traditionibus erat talis dejurantibus, quoniam quidem per templum iurabant, alii autem per aurum templi; item alii per altare, alii per donum altaris; et dicebant debitorem esse eum qui per aurum templi iuraverit, aut per donum altaris, eum autem in nulla re obnoxium esse qui iuraverit per templum vel per altare. Ideo adversus ejusmodi traditiones laqueus Judzeis Salvator, et volens eos corrigere ab humanis traditionibus ad divina mandata, dicit quoniam caici et fatui sunt qui talia tradunt, non videntes quoniam omne quod positum est in templo non per ipsum sanctificatum est, sed per templum. Sic et quodpositum est super altare, donum jam Dei esse judicatur ex eo quod super altare susceptum est. Si ergo causa sanctificandi auri templum est, et sanctillcandi doni altare, quomodo non videatur fatuum, hunc qui jurat per sanctitlcantem, non esse reum; qui autem per sanctificatum juraverit, reum videri, quasi melius sit quod sanctificatur quam quod sanctificat? ita quoniam Judtei consuetudinem habent et per cmlum jurare, prmcedentibus addidit etiam hoc ad reprehensionem eorum ’ qui facilius jurabant per cmlum quam per Deum quoniam similiter irrationabiliter agit qui jurat per caelum, si-cutqui jurat per templum vel altare; quoniam qui juratper caelum, et per sedentem Super eum jurare videtur ε et non, sicut arbitratur, evadit periculum ex eo quod non per ipsum Deum jurat, sed per thronum Dei. Et luce loquitur ad 1ndazos, prohibens homines Phariszeorum attendere traditionibus. Alioquin manifeste superius vetuit omnino jurarc 9'. Si autem oportet quasi talibus Evangelii agris absconditum, et non a quibuscunque comprehensibilem sensum Scriptum, vel ex parte altius publicare, dicendum est: Omne juramentum colligatio cst et confirmatio verbi de quo iuratur. iuramentum ergo esse intelligendum est omne testimonium Scripturauum quod profertur ad confirmationem et colligationem nostri verbi quod loquimur, ut sit quidem templum gloriae Dei omnis Scriptura divinitus inspirata, aurum autem positus sensus in ea. Debemus ergo ad testimonium omnium verborum quae proferimus in doctrina, proferre sensum Serio pturte, quasi confirmantem quem exponimus sensum. Sicut enim omne aurum quod fuerit extra templum non est sanctificatum, sic omnis sensus qui fuerit ειη-α divinam Seriphum , quamvis αδῇιίηωιίε videatur quibusdam, non est sanctus, quia non continetur a sensu Scriptura, quae solet eum solum sensum sanctilicare quem habet in se, sicut templum, proprium aurum. Non ergo debemus ad cono firmandam doctrinam nostram nostros pr0prios intellectus jurare, et quasi testimonia assumere, quos unusquisque nostrum intelligit, et secundum veritatem existimat esse, ni ostenderit eos sanctos esse, ex eo quod iu Scripturis continentur divinis, quasi in templis quibusdam Dei. Stulti ergo et caeci omnes qui non cognoscunt quoniam templum, id est lectio Scripturarum, magnum et venerabilem facit sensum, sicut aurum sacratum. Adhuc autem vide, ne forte secundum similitudinem templi et auri positi in templo, intelligere debeamus altare et donum quod positum est super altare. Altare ergo, quod votum significat, est hominis cor, quod principale habetur iu homine; vota autern et dona quae ponuntur super altare, omne quod superponitur cordi. Utputa, pl‘OpOlllS orare, votum orationis posuisti super cor tuum, quasi super quoddam altare, ut orationem oll'cras Deo. Proposuisti psallere, votum psalmorum posuisti super cor tuum, quasi super quoddam altare, ut oderas Deo votum psalmorum. Proposuisti cleemosynas facere, votum eleemosynarum posuisti super cor tuutn, quasi super quoddam altare, ut votum eieemosynarum offeras Deo. Proposuisti jejunare, votum jejunii posuisti super ι) cor tuttm, quasi super quoddam altare. V'enerab't'e ergo et sanctum facit omne votum hominis cor ejus, ex quo votum Deo ofi‘ertur. Ideo non potest honorabilius esse votum quam eor hominis ex quo transmittitur votum. Caecus est ergo omnis homo qui videt aut cleemosynas alicujus magnas, aut psalmos, aut preces magnas, aut jejunia, et sine judicio bcatilicat illa, etnon considerat ex quali corde eleemosyna: offeruntur, vel psalmi, vel preces, vel jejunia offeruntur. Altare est enim cor quod sanctificat votum ejus qui mundi est cordis. Si enitn cor ct conscientia hominis non compungit, fiduciam habet ad Deum, non propter dona sua, neque verba orationis vel psalmi, quamvis videantur bene composita, et de Scripturis electa, sed quia, ut ita dicam, altare cordis sui bene construxit. Qui ergo testem altare. id est cor principale et conscientiam, assumit, jurat per altare, complectens omnia qua- continentur in eo. Et qui jurat secundum quod tradidimus per templum, idem per Scripturam jurare videtur, et per verbum sensumque Dei qui continetur iu ea. Tertium autem est ut dicamus, quoniam super templum, id est super omnem Scripturam, et. super altare, id est super omne ων, est intellectus quidam super intellectum omnium Scripturarum, et super omne cor, qui super eor hominis nondum ascendit, qui moraliter appellatur celum, ct thronus jam non gloria: Dei, quemadmodum templum, sed Dei ipsius. Templqu enim gloriae Dei, templum est in quo per speculum videmus in aenigmate . Caelum autem, quod est super templum ipsius Dei, in quo thronus est Dei, in quo est considerare facie revelata cum venerit quod perfectum est, faciem mysteriorum veritatis sedentium in hujusmodi coelo. Vae vobis, Scriba: et Pltariswi hypocritw, qui decimatis mentitam, et anet/tum, et cyminum; et relinquitis qua graviora sunt legis, judicium, et miscricordiam, ct fidem. Ilu'c autem oportuit facere, ct illa non omittere. Duces ca'ci, liquautes culicem, cameium autem glutieutes 9‘. llic sermo opportuno tempore est dicendus eis qui circa res minimas reῃ ligionem ostendunt ad Deum, circa res autem maguas et necessarias contemnunt mandatum et Deum ipsum qui ea mandavit. Talia ct apud Judteos fiebant, qui arbitrabantur se legem Moysi servare, qui praecipitex omnibus fructibus decimas dare Levitis etsacerdotibus. Itaque quoniam facile erat implere legem in 843 minimis, mentham quidem, et anethum , et cyminum decimabant, et omnia, ut ita dicam, minima, et quae levia erant legis , gravia autem ejus non observabant, id est judicium, et misericordiam, et fidem. Iudicium quidem, ut unusquisque justo judicio de omnibus judicaret, non de quibusdam, et acquiesceret ei qui dixit 9' : Misericordiam volo, quam sacrificium; ut sacrificia misericordiarum Deo oflerret, ut discutiens ea quae fidei sunt, esset fidelis. Sed quoniam conveniens erat ut audientes quidam de decimandis rebus minimis Dominum ista loquentem, contemnerent minimarum rerum decimationem, sapienter addidit Dominus dicens : Et Itazc oportuit facere, hoc est judicium, et misericordiam, et fidem;et illa non omittere, id est decimatiouem menthaz, et anethi, et cymini. Et dicit eos qui talia agunt Scribas et Pharisteos, qui omittunt graviora legis, et deeimant coutemptibilia‘ fructuum , duces esse caecos. Et sapienter dicit eos tales liquare , id est expellere a se minima delicta, quae culices uominavit ; glutire autem, id est committere maxima delicta, quae nominavit camelos, animalia videlicet Λ tortuosa ct grandia. Secundum hos itaque sermones omnis homo qui omittit graviora legis, maxime judicium, et misericordiam, et fidem, camelqu glutit. Non solum autem apud Judmos, sed etiam apud nos, multos est invenire peccata hujusmodi peccantes,etglutientcs camelos,in eo quod maxima delicta committunt; et oportet lmjusmodi homines frequenter considerare quomodo in rebus minimis religionem suam ostendant. Et bene eos hypocritas appellat. Volentes enim religiositatem acquirere coram hominibus, uolunt Suscipere religiositatem illam quam Deus justiticavit. Fugiendae sunt ergo nobis Scribarum et Pharisaeorum simulationes hujusmodi, ne ναξ illud etiam nobis contingat quemadmodum et illis. ### English translation (Claude) “Woe to you, scribes and Pharisees, hypocrites, because you travel around sea and dry land to make one proselyte; and when he has become one, you make him twice as much a son of Gehenna as yourselves.” These words are fittingly said, since the coming of Christ, to the scribes and Pharisees of Jewish teachings, who diligently go round very many places of the world to persuade newcomers to judaize. For all who judaize after the Saviour are taught to imitate the disposition of those who said at that time: “Crucify, crucify him,” and again, “Away, away from the earth with such a man.” … to accuse him, as the priests then stirred up the common people. And one can see them to this day, when a robber is on trial and a Christian bears witness to the truth, wanting rather that the imitator of Barabbas be released than the disciple of Christ. All of which makes the proselyte a son of Gehenna not simply, but, as it is written, twofold more than the scribes and Pharisees who made him a proselyte. But someone will say at this point: how does the disciple, set before those who are now wretched scribes and Pharisees, become a son of Gehenna not equally with his teachers but twofold? For he ought, they say, to become less a son of Gehenna, or perhaps half as much as the one who made him a proselyte. Or if one were to grant that the disciple is like his teacher, the disciple ought to become a son of Gehenna equally with his teacher. I think, then, that every person who from a Gentile way of life has become a proselyte of the Jews was a son of Gehenna even before he became a proselyte. For a life subject to idolatries is enough to make a man a son of Gehenna. Such a son of Gehenna the word of our Lord Jesus Christ saves and frees through the washing of baptism, giving him power to become a son of God and showing him the way to become a son of God the Father who is in heaven. But the word of the Jews who do not believe in Christ not only does not free the Gentile from Gehenna, but adds to his number of condemnations, so that he becomes a son of Gehenna according to Judaism as well. And so the scribe or Pharisee makes another a son of Gehenna more than himself, not because he himself makes him so twice over, but because when the man has been made a proselyte he becomes doubly a son of Gehenna through the teacher's teaching; and so the one who taught him is the cause of his second error, so that he becomes doubly a son of Gehenna beyond the one who taught him badly. Another explains it differently: those who were brought up from the beginning in the law of Moses are already sons of Gehenna because they did not believe in Christ; but those who left the Gentile life, having once judged that they should leave the idolatry in which they had been brought up, and took up the Jewish life, are worthy of a double punishment, because they did not leave it with inquiry, nor were willing to examine the Jewish teaching and what seems akin to the Jewish teaching, that is, the profession of Christians; nor did they inquire of those able to teach both schools, so as to understand which teaching was truer and rather to be chosen. At the same time we learn from this passage that among those who will be in Gehenna there will be a difference of torments, since one is simply a son of Gehenna and another twofold. But we must also see whether someone may become a son of Gehenna still more abundantly, for instance threefold or manifold, according to the number of his sins; and whether one becomes a son of Gehenna in general, for instance as a Jew, or a Gentile, or a professor of any false doctrine whatever; or also in particular, so that through each kind of sin one becomes a son of Gehenna: for instance, one who commits sexual immorality becomes a son of Gehenna; one who commits adultery, twofold; and one who steals, threefold, according to what is written: “With the measure you measure, it will be measured to you”; so that the righteous man is increased in glory according to the number of his righteous deeds, and the sinner multiplied in Gehenna according to the number of his sins. What this Gehenna is, and in what passage of the Scriptures it is first named, let him who can inquire, especially in the division of the inheritance by Joshua son of Nun, where it is sometimes called the valley of the son of Hinnom and sometimes the valley of Hinnom, which is in Gehenna; for Gehenna is a valley. And let him observe that, just as Jerusalem is the lot of the tribe of Benjamin, along with certain other chosen cities or villages, so also is Gehenna. It follows that one who knows what Jerusalem is in the true division of the inheritance of the sons of Israel should understand the word about Gehenna. And let one who reads Joshua son of Nun carefully see also which villages are recorded there as neighbouring the valley called Gehenna. To hand these things on more fully and plainly with ink, pen, and paper did not seem to me to be safe; lest even these things we are saying should seem to have been said rashly and dangerously! “Woe to you, blind guides, who say: Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple is bound. Fools and blind! For which is greater, the gold, or the temple that sanctifies the gold? And whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it is bound. Fools and blind! For which is greater, the gift or the altar that sanctifies the gift? So whoever swears by the altar swears by it and by all that is on it. And whoever swears by the temple swears by it and by him who dwells in it. And whoever swears by heaven swears by the throne of God and by him who sits on it.” By this word too he finds fault with the traditions of the Pharisees as not right. He does this also in the place where he blames the traditions of the Pharisees made against the commandment of God laid down about honouring father and mother. For the Pharisees said: “Whoever says to father or mother, Whatever gift is from me will benefit you, shall not honour his father.” After which he goes on to say: “You have made void the commandment of God in order to establish your tradition.” And he brings forward the example of Isaiah, saying: “This people honours me with their lips, but their heart is far from me; in vain they worship me, teaching the doctrines and commandments of men.” One of the Pharisaic traditions about those who swear was of this kind: some swore by the temple, others by the gold of the temple; again some by the altar, others by the gift on the altar; and they said that one who swore by the gold of the temple or by the gift on the altar was a debtor, but that one who swore by the temple or by the altar was not liable in anything. Therefore the Saviour, speaking to the Jews against traditions of this kind and wishing to correct them from human traditions to the divine commandments, says that those who hand on such things are blind and foolish, not seeing that everything placed in the temple is sanctified not by itself but by the temple. So also what is placed on the altar is judged to be already a gift of God from its having been received on the altar. If, then, the temple is the cause of the gold's being sanctified, and the altar of the gift's being sanctified, how would it not seem foolish that one who swears by what sanctifies is not guilty, while one who swears by what is sanctified is held guilty, as though what is sanctified were better than what sanctifies? And since the Jews had the custom of swearing also by heaven, he added this too to what preceded, to rebuke those who swore by heaven more readily than by God, since one who swears by heaven acts just as unreasonably as one who swears by the temple or the altar; for one who swears by heaven is seen to swear also by him who sits on it, and does not, as he supposes, escape danger by not swearing by God himself but by God's throne. And he says this to the Jews, forbidding people to attend to the traditions of the Pharisees; otherwise he had plainly forbidden swearing altogether earlier. But if one ought to make public, at least in part and at a higher level, a sense of Scripture hidden as it were in such fields of the Gospel and not graspable by just anyone, it must be said: every oath is a binding and confirmation of the word about which one swears. By an oath, then, must be understood every testimony of the Scriptures brought forward for the confirmation and binding of the word we speak; so that the temple of God's glory is every Scripture divinely inspired, and the gold is the sense placed in it. In support of all the words we bring forward in teaching, then, we ought to bring forward the sense of Scripture, as confirming the sense we are expounding. For just as all gold that is outside the temple is not sanctified, so every sense that is outside the divine Scripture, however admirable it may seem to some, is not holy, because it is not contained by the sense of Scripture, which customarily sanctifies only the sense it holds within itself, as the temple sanctifies its own gold. We ought not, then, to confirm our teaching by swearing by our own understandings, nor to take as testimonies the ideas that each of us understands and thinks to be according to the truth, unless he shows that they are holy because they are contained in the divine Scriptures, as in certain temples of God. Fools and blind, then, are all who do not know that the temple, that is, the reading of the Scriptures, makes the sense great and venerable, like consecrated gold. Further, see whether, after the likeness of the temple and of the gold placed in the temple, we should not understand the altar and the gift placed on the altar. The altar, which signifies the vow, is the heart of man, which is held to be the ruling part in man; and the vows and gifts placed on the altar are everything placed upon the heart. For example, you have resolved to pray: you have placed the vow of prayer on your heart as on an altar, to offer the prayer to God. You have resolved to sing psalms: you have placed the vow of psalms on your heart as on an altar, to offer to God the vow of psalms. You have resolved to give alms: you have placed the vow of alms on your heart as on an altar, to offer the vow of alms to God. You have resolved to fast: you have placed the vow of fasting on your heart as on an altar. So a man's heart, from which the vow is offered to God, makes every vow venerable and holy. Therefore a vow cannot be more honourable than the heart of the man from which the vow is sent. Blind, then, is every man who sees someone's great alms, or psalms, or great prayers, or fasts, and without judgment calls them blessed, and does not consider from what kind of heart the alms, or psalms, or prayers, or fasts are offered. For the altar is the heart, which sanctifies the vow of one who is pure of heart. For if a man's heart and conscience do not sting him, he has confidence towards God, not because of his gifts, nor the words of his prayer or psalm, however well composed and chosen from the Scriptures they seem, but because he has, so to speak, built the altar of his heart well. One, then, who takes the altar, that is, the ruling heart and the conscience, as witness swears by the altar, embracing all that is contained in it. And one who swears by the temple, in the sense we have given, is seen to swear by Scripture, and by the word and sense of God contained in it. The third thing for us to say is that above the temple, that is, above all Scripture, and above the altar, that is, above every heart, there is a certain understanding above the understanding of all the Scriptures and above every heart, which has not yet ascended into the heart of man, which is figuratively called heaven, and the throne no longer of God's glory, like the temple, but of God himself. For the temple of God's glory is the temple in which we see through a mirror in an enigma; but heaven, which is above the temple, is of God himself, in which is God's throne, in which, when the perfect has come, one may contemplate with unveiled face the face of the mysteries of truth that sit in such a heaven. “Woe to you, scribes and Pharisees, hypocrites, who tithe mint and dill and cummin, and have left aside the weightier matters of the law, judgment and mercy and faith. These you ought to have done, and not to have omitted those. Blind guides, straining out the gnat but swallowing the camel!” This saying must be spoken at the right time to those who show religious care towards God about the smallest things, but in great and necessary things despise the commandment and God himself who commanded them. Such things were done among the Jews, who thought they kept the law of Moses, which commands that tithes of all fruits be given to the Levites and priests. And so, because it was easy to fulfil the law in the smallest things, they tithed mint and dill and cummin and, so to speak, all the smallest and lighter things of the law, but did not observe its weighty things, that is, judgment and mercy and faith: judgment, that each one should judge about all things, not only about some, with just judgment, and should assent to him who said, “I desire mercy rather than sacrifice,” so as to offer to God sacrifices of mercy, and, by examining the things of faith, to be faithful. But since it would have been natural for some, on hearing the Lord say these things about tithing the smallest things, to despise the tithing of the smallest things, the Lord wisely added: “These you ought to have done,” that is, judgment and mercy and faith, “and not to have omitted those,” that is, the tithing of mint and dill and cummin. And he says that those who act so, the scribes and Pharisees, who omit the weightier matters of the law and tithe the paltry fruits, are blind guides. And he wisely says that such people strain out, that is, expel from themselves, the smallest faults, which he called gnats, but swallow, that is, commit, the greatest faults, which he called camels, plainly crooked and huge animals. According to these words, then, every person who omits the weightier matters of the law, above all judgment and mercy and faith, swallows a camel. And not only among the Jews, but among us too, one can find many who commit sins of this kind and swallow camels by committing the greatest faults; and such people ought often to consider how they show their religion in the smallest things. And he rightly calls them hypocrites; for, wishing to acquire a reputation for religion before men, they are unwilling to take up that religion which God has justified. We must flee, then, such pretences of the scribes and Pharisees, lest that “woe” befall us as it befell them. ### Scripture references - Matt 23:15: quotation, high confidence - Luke 23:21: quotation, high confidence - John 19:15: quotation, high confidence - Acts 22:22: quotation, high confidence - Luke 23:2: allusion, medium confidence - Matt 27:21: allusion, high confidence - Matt 10:25: allusion, medium confidence - John 1:12: allusion, high confidence - Matt 7:2: quotation, high confidence - Josh 15:8: allusion, high confidence - Josh 18:16: allusion, high confidence - Josh 18:28: allusion, medium confidence - Matt 23:16: quotation, high confidence - Matt 23:17: quotation, high confidence - Matt 23:18: quotation, high confidence - Matt 23:19: quotation, high confidence - Matt 23:20: quotation, high confidence - Matt 23:21: quotation, high confidence - Matt 23:22: quotation, high confidence - Matt 15:5: quotation, high confidence - Matt 15:6: quotation, high confidence - Matt 15:8: quotation, high confidence - Matt 15:9: quotation, high confidence - Isa 29:13: quotation, high confidence - Matt 5:34: allusion, high confidence - 2 Tim 3:16: allusion, high confidence - 1 John 3:21: allusion, medium confidence - 1 Cor 2:9: allusion, medium confidence - 1 Cor 13:12: quotation, high confidence - 1 Cor 13:10: allusion, high confidence - 2 Cor 3:18: allusion, high confidence - Matt 23:23: quotation, high confidence - Matt 23:24: quotation, high confidence - Hos 6:6: quotation, high confidence - Num 18:21: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's sections 17 (from “Woe to you, blind guides”), 18 (from “But if one ought to make public”) and 19 (from the second “Woe to you, scribes and Pharisees”), whose numerals were misread in the scan. - After “Away, away from the earth with such a man” a line is garbled in the scan (“Dorem? autem … accusare eum. Sicut … bant sacerdotes plebis”); marked “…” and the rest translated by sense. - On Jewish teachers, proselytes, and judaizing Christians Origen speaks polemically, and he holds that there are degrees of punishment in Gehenna; translated as written. His remark that it is not safe to write more plainly about Gehenna is his own reserve about this teaching. - “Valley of the son of Hinnom … valley of Hinnom” renders the scan's “vallis filia Nom … vallis Enon” (Josh 15:8; 18:16). - At the end, the scan reads “uolunt suscipere religiositatem illam quam Deus justificavit”; taken as “nolunt” (“they are unwilling”). - Quotations: Matt 23:15; Luke 23:21; John 19:15; Acts 22:22; Luke 23:2; Matt 27:20–21; Matt 10:25; John 1:12; Matt 7:2; Josh 15:8; 18:16, 28; Matt 23:16–22; 15:5–9 (Isa 29:13); Matt 5:34; 2 Tim 3:16; 1 John 3:21; 1 Cor 2:9; 13:10, 12; 2 Cor 3:18; Matt 23:23–24; Hos 6:6 (Matt 9:13). ### Citation (SBL) Origen, Comm. Ser. Matt. 16 (PG 13:1621b–1626a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-16). ## Commentary on Matthew, Latin Series 20 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-20 - Source: PG 13:1626b–1627b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “Scribes” and “Pharisees” figuratively are literalists and the self-righteous; the small observances of piety are seasonings of the weightier matters, and true cleanness begins within. ### Latin text Existimo autem omnes moraliter Set-ibas dici, qui amplius nihil existimant positum in Scripturis quam simplex sermo Scriptura: demonstrat, sed adhuc contemnunt eos qui scrutantur altitudinem Dei. Similiter Pharisaei sunt omnes qui justifieaut semetipsos ct dividunt se a caeteris, dicentes : Noli mihi appropiare, quoniam mundus sum. Interpretantur autent Pharisaei secundum nomen Phares, divisi, qui se ipsos a caeteris diviserunt. Phares autem dicitur liebrait-a lingua divisio. Si autem oportet in ejusmodi Evangelii verbis etiam moralem assumere intellectum, sciendum est quoniam sicut mentlta, et anethum, et cyminum ciborum sunt conditura, non ipsi principales cibi. sie in conversationibus nostris quaedam quidem sunt principalia et necessaria ad iustificatiouem animarum nostrarum, qualia sunt haec gravia legis, judicium, et mi- Serieordia, et fides. Alia autem quasi coudieutia actus nostros, et commendantia eos, et suaviores eos facientia, utputa abstinentia risus , jejunium, fiexio genuum , permansio in collectis , assiduitas communicationis, et alia his similia, quae non ipsa: justitite sunt, sed conditurae justitiarum habentur. Res autem spiritales quae a semetipsis justitize sunt, dicunturjudicium, et misericordia, et fides. Turpe est ergo in iis minimis observare, quod cst decimare ; rerum autem necessariarum observationes non ofierte Deo, id est non decimare. Qui autem haec agunt et docent, sicut et priores, duces sunt caeci. Quomodo autem non existimentur caeci, quos latet magnitudo et tortuositas camelorum, id est actuum perversorum, nec vident quoniam nihil prodest liquare et cautum esse diseussorem in rebus minimis, cum principalia et vere ad gloriam Dei pertinentia negligantur? Quoniam ergo tnulti sunt et in nobis qui circa res leves caute vivere exi-stimautur, circa res autem necessarias contemnunt seipsos , hujusmodi homines sermo praesens coufundit, non quidem levia illa prohibens observare, sed principalia et magis salutaria praacipiens cauutius custodire. Omnia ergo liquat, qui in omnibus quaecunque agit, vel loquitur, vel cogitat, segregat quod est sordidum et terrenum, et non divinis rationibus adornatum, ab his quae natura lucida sunt ct sincera, et justa, secundum eum qui docet “ : Epulemur, non in [ermento malitia et nequititc, sed in azymis sinceritatis et veritatis. Invenies autem multos qui credere existimantur, non liquatos sermones, et actus, et cogitationes habentes. Propterea sicut fenum carnalia eorum aeta ignis comedet, crucians etiam animam simul cum corpore propter concreta ei delicta corporalia. Sicut enim non est possibile superfluitates corporibus innatas sine magno dolore et cruciatibus amputare ab eis qui patiuntur, sic nec commissa carnalia ab eis, qui , ut ita dicam. animas suas carnes fecerunt; propterea dictum eSt de talibus animabus : Non permanebit spiritus meus in hominibus istis , quoniam carnes sunt 9’. Va: vobis, Scriba: et Pharisaei hypocritw, qui mundatis quod [oris est colicis et paropsidis , intus autem pleni estis rapina, et intemperantia, et dolo. Phnrisa’e. enmnda prius quod intus est colicis et paropsidis,-it fiat id quod forts est, mundum π’. Hic sermo nos instruit, ut festinemus esse justi, non appareoe. Qui enim studet ut appareat justus, quae a foris sunt mundat, et quae videntur curat, cor autem suum et conscientiam negligit, non considerans quoniam qui studet ea quae intus sunt et cogitationes suas studet mundare, consequens est ut etiam ea quae a foris sunt studeat facere munda. Si quis autem ea quae videatur studet, negligit autem interiora animae suae, necesse est ut huiusmodi homo impleatur ab intus avaritia, lascivia , malignitate ueterisque plurimis malis. Quoniam omnis qui de salute sua sollicitus est, quod est ab intus, et de Opinione sollicitus est, quod est a foris : non autem omnis qui de Opinione sollicitus est a foris, etiam de salute sua sollicitus est ab intus. Utputa scriptum est : Qui videre mulierem ad conrupiscendum eam, moechatus est in corde suo. lste ergo qui abstinet se ab opere fornicationis, fornicatur autem in concupiscentia cordis sui, inundavit quod a foris est ealicis et paropsidis aut catini, ab intus autem Intemperantia plenus est. Sed et qui facit eleemosynas ut gloriam ab hominibus consequatur, mundare quidem videtur quod a foris est calicis et paropsidis, faciens eleemosynas coram hominibus, ab intus autem plenus est cupiditate gloriae. Et quidquid boni fecerit homo non ex conscientia munda prapter Deum, aforis quidem mundus videtur, ab intus autem plenus est malis. Sed et omnes falsi dogmatis professores calices sunt a foris quasi mundati propter speciem religionis quam simulant, ab intus autem pleni rapina, seductione,quibus ra. piunt homines ad errorem, et lupi rapaces sunt omnium, latitantes, et devorantes animas simplices, qui videre eos non possunt lupos esse rapaces propter‘ovilium pellium tegumentum. ### English translation (Claude) I think that, figuratively, all are called scribes who think that nothing more is set down in the Scriptures than the plain word of Scripture shows, and who even despise those who search out the depths of God. Likewise all are Pharisees who justify themselves and divide themselves from the rest, saying, “Do not come near me, for I am clean.” For “Pharisees,” from the name phares, means “divided,” those who have divided themselves from the rest; and in the Hebrew language phares means division. And if in such words of the Gospel we ought also to take up a figurative understanding, it must be known that, as mint and dill and cummin are seasonings of food and not themselves the main foods, so in our ways of life some things are principal and necessary for the justification of our souls, such as these weightier matters of the law, judgment and mercy and faith; while others are like seasonings of our actions, commending them and making them more pleasing: for example, refraining from laughter, fasting, bending the knees, persevering in the assemblies, frequency of communion, and other things like these, which are not themselves righteous deeds but are held to be the seasonings of righteous deeds. But the spiritual things that are righteousness in themselves are called judgment and mercy and faith. It is shameful, then, to be observant in these smallest things, which is tithing, and not to offer God the observance of necessary things, that is, not to tithe them. Those who do and teach such things, like those before, are blind guides. And how should they not be thought blind, who fail to notice the size and crookedness of the camels, that is, of perverse deeds, and do not see that it is no use to strain and be a careful examiner in the smallest things when what is principal and truly belongs to the glory of God is neglected? Since, then, there are many among us too who are thought to live carefully in light matters but are careless of themselves in necessary ones, the present saying confounds such people, not forbidding them to observe those light things, but commanding them to guard more carefully what is principal and more salutary. He, then, strains everything who, in all that he does or says or thinks, separates what is filthy and earthly and not adorned with divine reasons from what is by nature bright and sincere and just, according to him who teaches: “Let us keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” But you will find many who are thought to believe whose words, deeds, and thoughts have not been strained. Therefore fire will consume their fleshly deeds like hay, tormenting the soul too together with the body because of the bodily faults that have grown together with it. For just as it is not possible to cut away excrescences that have grown in bodies without great pain and torment to those who suffer them, so neither can fleshly offences be cut away from those who, so to speak, have made their souls flesh; that is why it was said of such souls: “My spirit shall not remain in these men, for they are flesh.” “Woe to you, scribes and Pharisees, hypocrites, who clean the outside of the cup and of the dish, but within you are full of plunder and intemperance and deceit. Pharisee, clean first the inside of the cup and of the dish, that the outside may become clean.” This saying teaches us to be eager to be righteous, not to appear so. For one who strives to appear righteous cleans the outside and takes care of what is seen, but neglects his heart and conscience, not considering that one who strives to clean the inner things and his thoughts will consequently strive to make the outer things clean as well. But if someone cares for what is seen and neglects the inner parts of his soul, such a man must be filled within with greed, lust, malice, and very many other evils. For everyone who is concerned for his salvation, which is within, is also concerned for his reputation, which is outside; but not everyone who is concerned for his reputation outside is also concerned for his salvation within. For example, it is written: “Whoever looks at a woman so as to desire her has committed adultery in his heart.” So one who abstains from the act of sexual immorality but commits sexual immorality in the desire of his heart has cleaned the outside of the cup and of the dish or bowl, but within he is full of intemperance. And one who gives alms to obtain glory from men seems to clean the outside of the cup and of the dish, giving alms before men, but within he is full of the desire for glory. And whatever good a man does not from a clean conscience for God's sake, he seems clean outwardly but within is full of evils. And all professors of false doctrine are cups cleaned as it were on the outside because of the appearance of religion that they feign, but within they are full of plunder and seduction, by which they carry men off into error; they are ravening wolves to all, lurking and devouring simple souls, who cannot see that they are ravening wolves because of the covering of sheepskins. ### Scripture references - 1 Cor 2:10: allusion, medium confidence - Isa 65:5: quotation, high confidence - Matt 23:23: allusion, high confidence - Matt 23:24: allusion, high confidence - 1 Cor 5:8: quotation, high confidence - 1 Cor 3:12: allusion, medium confidence - Gen 6:3: quotation, high confidence - Matt 23:25: quotation, high confidence - Matt 23:26: quotation, high confidence - Matt 5:28: quotation, high confidence - Matt 6:2: allusion, high confidence - Matt 7:15: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 21 (from “Woe to you, scribes and Pharisees, hypocrites, who clean”), whose numeral was misread in the scan. A line of leaked footnote references at the end is removed by a logged correction. - “Frequency of communion” renders assiduitas communicationis, listed among the “seasonings” of righteousness; translated as written. - Quotations: 1 Cor 2:10; Isa 65:5; Matt 23:23–26; 1 Cor 5:8; 1 Cor 3:12–13; Gen 6:3; Matt 5:28; Matt 6:2; Matt 7:15. ### Citation (SBL) Origen, Comm. Ser. Matt. 20 (PG 13:1626b–1627b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/14/#p-20). ## Commentary on Matthew, Latin Series 22 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-22 - Source: PG 13:1628a–1628b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The cup and dish are the words and narratives of Scripture and of teaching, whose inner sense matters more than outward eloquence. ### Latin text Si oportet autem omnia in sermonibus evangelicis moraliter considerare, videndum est quare apud Matthzeum quidem a foris calicis et paropsidis Scriba: et Pharisaei mundare dicuntur, apud Lucam autem calicis et catini mentio fit. Uterque ergo vasa ponunt cibi et potus, et calicem quidem ambo nominant, qui est ad potum : parOpsidem autem non ambo, sed ille quidem catinum, hic autem paropsidem : utrumque tamen vas cibi habetur. Ergo secundum utrumque evangelistam est aliquis spiritalis potus et spiritalis cibus, quem appetimus in sermonibus Scripturarum legis etprophetarum. 0mnis itaque sermo per quem potamur spiritaliter, vel omnis narratio per quam‘enutrimur, vasa sunt po» tus et cibi. Admonemur ergo ut non curam habeaη sermonum vel narrationum qua? ίοτῖε Sumam qua? ab intus sunt, ut cor nostrum sensibus mundis potatoriis et enutritoriis impleatur, et non verbis, neque compositionibus eorum ornatis, quia non in sermone est regnum Dei, sed in virtute. Utputa, qui studet compositum proferre sermonem magis quam salutari sensu repletum, calix narrationis ejus a foris mundatus est, ab intus autem sordibus vanitati. busquc repletus. Unde Paulus, qui non solebat a foris calicis et ’paropsidis mundare, sed ab intus. imperitum se confitetur sermone, sed non scientia; et erat sermo ipsius rusticus quidem, tamen mundus propter scientiae munditiam. llli autem quiin sapientia verbi loquebantur, et per hoc Christi crucem evacuabant, a foris quidem mundos praebebant sermones suos, ab intus autem immunda scientia plenos, et rapinis, et intemperantia vitae. Item qui audiens verbum , aut aliquam legis Scripturam, compositionibus ejus exterioribus magis quam interioribus et salutaribus sensibus delectatur, calicem vel paropsidem diligit a foris Inundatum , ab intus autem sordidum. ### English translation (Claude) If we ought to consider everything in the words of the Gospel figuratively, we must see why in Matthew the scribes and Pharisees are said to clean the outside of the cup and of the dish, while in Luke mention is made of the cup and the bowl. Both, then, name vessels for food and drink, and both name the cup, which is for drinking; but not both the dish: the one says “bowl,” the other “dish,” yet each is held to be a vessel for food. According to both evangelists, then, there is a spiritual drink and a spiritual food which we seek in the words of the Scriptures of the law and the prophets. Every word by which we are given drink spiritually, or every narrative by which we are nourished, is a vessel of drink and food. We are warned, then, not to care for the outside of words or narratives more than for what is inside, so that our heart may be filled with clean senses that give drink and nourishment, and not with words or their ornate composition, because “the kingdom of God is not in word but in power.” For example, one who strives to bring forth a well-composed word rather than one filled with a saving sense has the cup of his narrative cleaned outside, but inside it is filled with filth and vanities. Hence Paul, who was not accustomed to clean the outside of the cup and the dish but the inside, confesses himself “unskilled in speech, but not in knowledge”; and his speech was indeed rustic, yet clean because of the cleanness of his knowledge. But those who spoke “in wisdom of word,” and by this emptied the cross of Christ, offered words clean outside but full inside of unclean knowledge, and of plunder and intemperance of life. Likewise one who, hearing the word or some Scripture of the law, delights in its outward composition more than in its inward and saving senses, loves a cup or dish cleaned outside but filthy within. ### Scripture references - Matt 23:25: allusion, high confidence - Luke 11:39: allusion, high confidence - 1 Cor 4:20: quotation, high confidence - 2 Cor 11:6: quotation, high confidence - 1 Cor 1:17: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - The clause “not to care for the outside of words or narratives more than for what is inside” renders a garbled line (“qua? ίοτῖε Sumam qua? ab intus sunt”), read as “quae foris sunt, quam quae ab intus sunt”. - Quotations: Matt 23:25; Luke 11:39; 1 Cor 4:20; 2 Cor 11:6; 1 Cor 1:17. ### Citation (SBL) Origen, Comm. Ser. Matt. 22 (PG 13:1628a–1628b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-22). ## Commentary on Matthew, Latin Series 23 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-23 - Source: PG 13:1628b–1629a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The law and prophets are cups and dishes whose inner, spiritual sense Christ's disciples seek, while the scribes and Pharisees keep to the outward sense. ### Latin text Si oportet autem et tertiam cognatam prioriribus superinducere expositionem, dicimus quoniam littera: legis et prophetarum calices spiritalium po. tuum animm, et paropsides necessariarum escarum sunt lidelium hominum, vel catini ciborum sapienter conditorum : quorum calicum, et paropsidum, et catinorum legalium vel propheticorum Scriba: ι) quidem et Pharisaei student sensum exteriorem atque vulgarem, ethunc mundum et sanctum demonstrare festinant; discipuli autem Christi sensum interiorem et spiritalem mundare festinant et sanctiticare scientia et demonstratione probabili, ut ab intus mandatam legem et prophetas manducent et bibant, interiorem et mysterialem sensum audire et. suscipere concupiscentcs, et transcendentes sensus exteriores verborum. Bonum est ergo caute mundare quod ab intus est calicis, vel paropsidis , vel catini, quia ei qui mundaverit primum quod ab in. tus est calicis, fiunt etiam ea quae foris sunt vere mundata : et tunc inveniuntur vasa sermonum 1529 munda, quando manifeslati fuerint veri et spiritales SDIISIIS eorum. ### English translation (Claude) If we ought also to add a third explanation akin to the previous ones, we say that the letters of the law and the prophets are cups of spiritual drink for the soul, and dishes of necessary food for faithful people, or bowls of wisely seasoned foods. Of these cups and dishes and bowls of the law and the prophets the scribes and Pharisees study the outward and common sense, and hasten to show this to be clean and holy; but the disciples of Christ hasten to clean and sanctify the inward and spiritual sense by knowledge and by convincing demonstration, so that they may eat and drink the law and the prophets cleaned within, longing to hear and receive the inward and mystical sense, and passing beyond the outward senses of the words. It is good, then, to clean carefully the inside of the cup, or dish, or bowl, because for one who has first cleaned the inside of the cup, the outer parts too become truly clean; and the vessels of the words are found clean when their true and spiritual senses have been made plain. ### Scripture references - Matt 23:25: allusion, high confidence - Matt 23:26: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: allusion to Matt 23:25–26. ### Citation (SBL) Origen, Comm. Ser. Matt. 23 (PG 13:1628b–1629a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-23). ## Commentary on Matthew, Latin Series 24 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-24 - Source: PG 13:1629a–1629d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Hypocrites are like whitewashed tombs: feigned righteousness and chastity are dead, and pretence is found even among those who claim martyrdom or church office. ### Latin text Va: vobis, Scriba: et Pharisaei hypocritat. quia similes estis sepulcris dealbatis, quae a foris quidem parent speciosa, intus vero plena sunt ossibus mortuorum et omni spurcitia; sic et vos a foris quidem paretis hominibus justi, ab intus autem pleni estis hypocrisi et iniquitate ν’. Sicut enim superius ab intus pleni sunt rapina et intemperantia, similiter et hic pleni sunt hypocrisi et iniquitate, qum comparantur ossibus mortuorum, immunditiae universae. Hypocrisis enim, cum sit aliqua simulatio boni, nihil quidem habet vitale ex eo bono quod simulat. Ossium autem. ut sic dicam , virtutis illius quam simulat mortua justitia est, aut castitas. Si enim sapienter) eu‘diamus quod vult ostendere sermo psesens, intelligimus quod omnis justitia simulata mortua juo stitia est. Sicut homo mortuus videtur quidem homo, sed non est homo, sic et mortua castitas nec castitas est. Mortua autem [est] quas non propter Deum, sed in simulatione propter homines tit. Et quemadmodum estin mimis qui personas suscipiunt aliquorum, et non sunt ipsi quos simulant, sed videntur, sic qui justitiam simulat, simulata justitia ejus non est justitia, sed videtur. Est enim non justitia, sed figmentum institue. Sic et in seductione castitas (icta non est castitas, sed videtur. Propter quod bene assimilantur huiusmodi homines sepulcris dealbatis. A foris videntur justi in conspectu eorum qui nesciuntinteriora conside—rare. ab intus autem pleni suntossibus mortuorum. Tanta sunt ossa in eis et im- Inunditize,quanta opera simulantur bona ex malo all‘cctu : et videntur a foris justi coram hominibus, non eis quos Scriptura deos appellat, ad quos factum est verbum Dei, sed coram eis qui sicut homines moriuntur. Et malum quidem esset, vel unum ossium mortui habere intus in se vel immunditiam aliquam unam. Nunc autem vide exaggerationem Scriptura: de malitia hypocritarum. Sicut enim sepulcra plena sunt ossibus et immunditia omni, sic et illi pleni sunt hypocrisi et iniquitate, non in una aliqua re simulantes, neque in conspectu unius in omni vita sua, vel duobus vel tribus, quamvis et hoc esset pessimum malum, sed omnibus diebus vitae sua: in simulationihus vivunt, et aliud quidem sunt, aliud autem esse putantur. Sunt lascivi quidem ab intus, a foris autem castos se esse ostendunt, simulatores castitatis et virginitatis fictores. Et alii simulatores iustitiae, cum sint ab intus iniqui, et alii aliarum virtutum simulatores exsistunt, cum sint ab intus contrariis vitiis pleni. Sunt quidam et martyrii simulatores; quidam autem episcopatus, vel presbyteratus, vel diaconatus, vel ecclesiasticae scientiae vel doctrinae, tantum personas et ostentationem virtutum habentes, vere autem sunt inimici earumdem virtutum quas simulant. ### English translation (Claude) “Woe to you, scribes and Pharisees, hypocrites, because you are like whitewashed tombs, which outwardly appear beautiful, but inside are full of dead men's bones and of all filth; so you too outwardly appear righteous to men, but within you are full of hypocrisy and iniquity.” Just as above they are full within of plunder and intemperance, so here too they are full of hypocrisy and iniquity, which are compared to dead men's bones, to all uncleanness. For hypocrisy, being a kind of pretence of good, has nothing living from the good it feigns. And the bones, so to speak, of the virtue it feigns are a dead righteousness, or a dead chastity. For if we hear wisely what the present saying wishes to show, we understand that every feigned righteousness is a dead righteousness. Just as a dead man seems to be a man but is not a man, so too a dead chastity is not chastity. And that chastity is dead which comes about not for God's sake but as a pretence for men's sake. And just as among actors there are those who take on the masks of certain people and are not themselves those whom they play, but seem to be, so one who feigns righteousness: his feigned righteousness is not righteousness, but seems so. For it is not righteousness but a counterfeit of righteousness. So too a chastity feigned in deceit is not chastity, but seems so. That is why such people are rightly likened to whitewashed tombs. Outwardly they seem righteous in the sight of those who do not know how to consider the inner things, but within they are full of dead men's bones. There are as many bones and uncleannesses in them as there are good works feigned from an evil disposition; and they seem outwardly righteous before men, not before those whom Scripture calls gods, to whom the word of God came, but before those who die like men. It would be evil even to have within oneself one bone of a dead man or one uncleanness. But now see Scripture's heightening of the malice of hypocrites. For just as tombs are full of bones and of all uncleanness, so they too are full of hypocrisy and iniquity, not pretending in some one thing, nor before one or two or three persons in their whole life, though even that would be a very great evil, but all the days of their life they live in pretences, and are one thing and are thought to be another. Some are lustful within but outwardly show themselves chaste, pretenders to chastity and counterfeiters of virginity. Others are pretenders to righteousness while they are unjust within; and others are pretenders to other virtues while they are full within of the opposite vices. There are some who pretend even to martyrdom, and some to the office of bishop, or of presbyter, or of deacon, or to the church's knowledge or teaching, having only the mask and show of the virtues, but in truth they are enemies of the very virtues they feign. ### Scripture references - Matt 23:27: quotation, high confidence - Matt 23:28: quotation, high confidence - Ps 82:6 (81:6 LXX): allusion, high confidence - Ps 82:7 (81:7 LXX): allusion, high confidence - John 10:35: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “And that chastity is dead”: the scan prints “[est]” in square brackets; translated. - Quotations: Matt 23:27–28; Ps 82:6–7 (81 LXX; John 10:35). ### Citation (SBL) Origen, Comm. Ser. Matt. 24 (PG 13:1629a–1629d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-24). ## Commentary on Matthew, Latin Series 25 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-25 - Source: PG 13:1629d–1632a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The scribes and Pharisees are guilty not for building the prophets' tombs but for completing their fathers' crimes by killing Christ and his messengers; Origen reports a tradition that Zechariah, John the Baptist's father, was killed for defending Mary's virginity. ### Latin text Va: vobis, Scriba: et Pltaristzi Itypocrittv, qui aedificatis sepulcra prophetarum,et ornatismonumenta justorum, et dicitis : Quia si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine pro. pltetarum. Itaque testimoniumredditis vobis,quia filii estis eorum qui occiderunt prophetas. Et vos implete mensuram patrum vestrorum. Serpentes, generatio viperarum, quomodo fugietis ajudicio gehennae! Ideo ecce ego mitto ad vos prophetas, et sapientes, et Scribas, et ea: illis occidetis et crucifigetis, et ea: illis flagellabiis in synagogis uestris, et persequemini de civitate in civitatem, ut veniat super vos omnis sanguis justus qui e/funditur super terram '. Quantum ad primam faciem pertinet textus, non satis rationabiliter comminari videtur adversus eos qui aedificant sepulcra prophetarum et ornant monumenta iustorum. Quantum ad hoc enim solum, laudabile aliquid faciebant, quia sepulcra prophetarum aedificabant, et ornabant monumenta iustorum, operibus patrum suorum quibus ausi sunt contra prOphetas et sanctos, non consentientes, maxime in eo quod dicunt : Si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum. Quomodo ergo digni erant suscipere vae? Si autem dicit aliquis : Quantum ad opus quidem illud et professionem verborum suorum, non erant rei; propter illud aulem quod testimonium sibi reddebant esse se eorum filios qui occiderunt prophetas, culpabiles erant; quod nec ipsum verum est. In re enim quae ex arbitrio hominis non contingit, quomodo potest homo ο ἓὲὲῖΐέάεὶΝόη enim ex a'rb'iujio uniuscujusque ιω. minis est, cujus sit illius, boni viri, aut mali viri. λ Ergo neque propter illud quia aedificabantsepulcra prophetarum, et dicebant: Si fuissemus in diebus patrum nostrorum, non essemus rei, vel rei erant, vel innocentes; sed quia rebus ipsis et similitudine facinorum testimonium sibi reddebant esse se filios eorum qui occiderunt prophetas, implentes mensuram patrum suorum, et adhuc adjicientes quod fuco rat minus, supplentes interfectionem prophetarum atque iustorum interiectione Christi Filii Dei. Propter quod possibile non erat qui huiusmodi actu detinebantur obnoxii, fugere a judicio gehennae. Quibus nec sull‘ecit sanguis Christi, sed adhuc illos prophetas et Scribas qui fuerunt missi a Christo, interfecerunt et crucifixerunt, in synagogis suis flagellaverunt et persecuti sunt de civitate in civitatem. Pro quibus omnibus homicidialibus commissis Δία· stum fuerat eos pati excidium Jerusalem, captivitatem populi, patientia Dei magnitudinem et multitudinem facinorum eorum ulterius non sustinente. Venit autem in generationem eorum qui impleverant mensuram patrum suorum, Cl SUPCI'DOSUCI‘IIM Iesu Christi prophetas, et sapientes, et Scribas, omnis sanguis justus qui effunditur super terram α sanguine Abel justi, usque ad sanguinem lacuaria: filiivliarachite ί, cujus interfectionem imputat Scribis et Phariswis, quasi non esset interfectus a patribus eorum, sed ab ipsis illis. Sic enim scriptum est : Quem occidistis inter templum et altare ‘. Non autem possunt qui exprobrantur a Christo, dicere Zachariam tilium Barachite unum fuisse ex prophetis duodecim, quorum scripta habemus in manibus: sed Zachariam dicit patrem Joannis de quo per Scripturas quidem canonicas ostendere non possumus, nec quoniam filius fuit Barachize, nec quia Scriba: et Pharisaei interfecerunt eum inter templum et altare. Sed venit ad nos quaedam traditio talis, quasi sit aliquis locus in templo ubi vir. ginibns quidem consistere licet, et orare 8&6 Deum; experta» autem torum virilem, non permittebantnr in eo consistere. Maria autem postquam genuit Salvaiorem , ingrediens adorare stetitin illo virginum loco : prohibentibus autem eis qui noverant eam jam lilium genuisse, Zacharias stetit, atque dixit prohibentibus eam, quoniam digna est virginum loco, cum sit adhuc virgo. Ergo quasi manifestissime Zachariam adversus legem agentem, et in loco virginum permittentem stare mulierem, occiderunt inter templum et altare viri generationis illius. Tamen ab eis qui huiusmodi traditioni non credunt, exigamus rationem quomodo non quasi tllios eorum qui interfecerunt prophetas, etiam Zachariam, exprobrat Jesus propter Zachariam, sed quasi qui ipsi occiderunt Zachariam inter templum et altare. Si ergo verum est verbum Christi quod dicit ad praesentes tunc Pharisaeos et Scribas: Quem vos occidistis inter templum et altare, non est _v pcssibile illum intelligi Zachariam qui est ex duodecim unus. Nec tamen est mirum si contigit ejusdem nominis esse et utrumque Zachariam, et patres eorum. Tale aliquid dicere vult sermo quem loquitur Christus: Quoniam vos qui a sanguine prophetarum cxcusatis. et dicitis: Si fuissemus in dicbus patrum nostrarum, non essemus socii eorum in sanguine prophetarum; et aedilitatis sepulcra prophetarum interfectorum, per haec ipsa quae ausi estis adversum me, testimonium redditis vobis quoniam homicidarum patrum vestrorum lilii estis, quod minus fuerat iniquitatibus eorum, per meum et nieorum prophetarum sanguinem adimplentes. Nec enim Christum illi crucitixerunt, vos autem crucifixistis mensuram adimplenteit, et facti earum viperarum qui interfeccrunt prophetas, generamina, serpentes pessimi, viam fuge a judicio gehennae vobis ipsi claudentes propter magnitudinem facinorum quae commisistis in Christum, et in sapientes ejus, et in prophetas, et in Scribas ipsius, et adhuc ausi estis a societate patrum vestrorum disjungere vos et excusare a sanguine prophetarum. ### English translation (Claude) “Woe to you, scribes and Pharisees, hypocrites, who build the tombs of the prophets and adorn the monuments of the righteous, and say: If we had lived in the days of our fathers, we would not have been their partners in the blood of the prophets. Thus you bear witness against yourselves that you are the sons of those who killed the prophets. Fill up, then, the measure of your fathers. Serpents, brood of vipers, how will you escape the judgment of Gehenna? Therefore, behold, I send you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from town to town, so that upon you may come all the righteous blood that is shed on the earth.” As far as the surface of the text goes, he does not seem to threaten very reasonably those who build the tombs of the prophets and adorn the monuments of the righteous. For in this alone they were doing something praiseworthy, building the tombs of the prophets and adorning the monuments of the righteous, not consenting to the works of their fathers which they dared against the prophets and saints, especially in saying, “If we had lived in the days of our fathers, we would not have been their partners in the blood of the prophets.” How, then, were they worthy to receive the “woe”? But if someone says, “As regards that work and the profession of their words they were not guilty, but they were culpable because they bore witness against themselves that they were the sons of those who killed the prophets,” not even this is true. For in a matter that does not happen by a man's choice, how can a man … ? For it is not of each man's choice whose son he is, of a good man or of a bad. So it was not because they built the tombs of the prophets and said, “If we had lived in the days of our fathers, we would not have been guilty,” that they were either guilty or innocent; but because by the deeds themselves and by the likeness of their crimes they bore witness against themselves that they were the sons of those who killed the prophets, filling up the measure of their fathers and adding what had been lacking, completing the killing of the prophets and the righteous by the killing of Christ the Son of God. For this reason it was not possible for those held guilty of such an act to escape the judgment of Gehenna. For them even the blood of Christ was not enough, but they also killed and crucified those prophets and scribes who were sent by Christ, scourged them in their synagogues, and persecuted them from town to town. For all these murderous deeds it was just that they should suffer the destruction of Jerusalem and the captivity of the people, when the patience of God no longer bore the greatness and number of their crimes. And there came upon the generation of those who had filled up the measure of their fathers, and of the prophets and wise men and scribes of Jesus Christ, all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whose killing he imputes to the scribes and Pharisees, as though he had been killed not by their fathers but by those very men. For so it is written: “whom you killed between the temple and the altar.” Those whom Christ reproaches cannot say that Zechariah son of Barachiah was one of the twelve prophets whose writings we have in our hands; rather he means Zechariah the father of John, about whom we cannot show from the canonical Scriptures either that he was the son of Barachiah or that the scribes and Pharisees killed him between the temple and the altar. But a tradition of this kind has come down to us: that there was a place in the temple where virgins were permitted to stand and pray to God, while women who had known a man's bed were not permitted to stand in it. Now Mary, after she had borne the Saviour, came in to worship and stood in that place of the virgins; and when those who knew that she had already borne a son tried to prevent her, Zechariah stood up and said to those who were preventing her that she was worthy of the place of the virgins, since she was still a virgin. So, as though Zechariah were most plainly acting against the law and letting a woman stand in the place of the virgins, the men of that generation killed him between the temple and the altar. Yet let us ask those who do not believe such a tradition to explain how Jesus reproaches them over Zechariah, not as the sons of those who killed the prophets, including Zechariah, but as those who themselves killed Zechariah between the temple and the altar. If, then, the word of Christ is true which he says to the Pharisees and scribes then present, “whom you killed between the temple and the altar,” it is not possible to understand it of the Zechariah who is one of the twelve. Nor is it surprising if it happened that both Zechariahs, and their fathers too, had the same name. The word that Christ speaks means something like this: “You who excuse yourselves from the blood of the prophets and say, If we had lived in the days of our fathers, we would not have been their partners in the blood of the prophets, and who build the tombs of the slain prophets, by the very things you have dared against me bear witness against yourselves that you are the sons of your murderous fathers, filling up, through my blood and the blood of my prophets, what had been lacking in their iniquities. For they did not crucify Christ, but you crucified him, filling up the measure; and having become the brood of those vipers who killed the prophets, most evil serpents, you shut for yourselves the way of escape from the judgment of Gehenna because of the greatness of the crimes you have committed against Christ, and against his wise men, his prophets, and his scribes; and still you have dared to separate yourselves from the company of your fathers and excuse yourselves from the blood of the prophets.” ### Scripture references - Matt 23:29: quotation, high confidence - Matt 23:30: quotation, high confidence - Matt 23:31: quotation, high confidence - Matt 23:32: quotation, high confidence - Matt 23:33: quotation, high confidence - Matt 23:34: quotation, high confidence - Matt 23:35: quotation, high confidence - Gen 4:8: allusion, high confidence - Luke 1:5: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Three lines of leaked footnote references are removed by logged corrections. After “how can a man” the scan is garbled (“ο ἓὲὲῖΐέάεὶ”); marked “…”; the sense is probably “be blamed”. - Origen reports, as a tradition outside the canonical Scriptures, that Zechariah the father of John the Baptist was killed for allowing Mary to stand in the place of the virgins after Christ's birth, “since she was still a virgin”; translated as written. - On the guilt of the Jewish leaders for the death of Christ and the destruction of Jerusalem Origen speaks polemically; translated as written. - Quotations: Matt 23:29–35; Gen 4:8; Luke 1:5. ### Citation (SBL) Origen, Comm. Ser. Matt. 25 (PG 13:1629d–1632a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-25). ## Commentary on Matthew, Latin Series 26 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-26 - Source: PG 13:1632a–1636a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus named Zechariah, not John, because the Pharisees did not kill John; God punishes a nation only when its sins reach full measure; figuratively, the prophets' tombs are the letter of Scripture, whose spiritual sense literalists and heretics kill. ### Latin text Sed consequens est ut aliquis qui secundum simplicem historiam Scriptura: intelligit, objiciatet requirat quare non dixit usque ad sanguinem Joannis tilii Zachariae, maxime cum lex et propheta usque ad Joannem prophetaverint. Dicemus ad eum. quoniam manifesta est res, quod Scriba et Pharisaei non occiderunt Joannem, sed Herodes. Nam etsi non crediderunt Joanni Scriba: et Pharisaei, ut scriptum est' : Si dicimus : Baptisms Jounis de mlo est, dicet nobis: Quare ergo nou credidistis ei? tamen adhuc reverentiam quamdam habebant nominis ejus, non audentes adversus interrogationem dicere Christi de baptismate ipsius quod ex hominibus erat. Timebant enim populum, credentes quoniam vere Joannes erat propheta. ρων modo ergo improperaret eis qui non occiderant Joannem, quasi interfectoribus ejus? Sed improperavit quasi interfectoribus Zachariae, dicens: Quem ο occidistis inter templum et‘altare: Adhuc in; textu dicendum est quia non statim ut factum fuerit peccatum, punitur peccantium generatio, sed cum subsequens generatio, debens emendare in se peccatum patrum suorum, adhuc adiecerit peccatis patrum suorum pejora : et sic si multa: generationes peccaverint in gente aliqua vel in civitate, punitur gens vel destruitur civitas. Sic ergo et gens Judteorum multa inferens mala prophetis, non ut cmpit homicidium contra eos, statim fuerat punienda, sed post patientiam Dei, postquam addiderunt super sanguinem prophetarum sanguinem Christi, et implererunt mensuram patrum suorum, tunc dignius sunt puniti. Non ergo peccatum quod peccavit Cain interficiens fratrem suum, aut peccatum eorum qui interfecerunt prophetas, suscepit haec generatio Judazorum qum fuit in tempore Christi; sed oportebat patientiam Dei quae fuit in gente Judzcorum, finiri mensuris, ut post multas effusiones sanguinis pr0phetarum et justorum, non desolata prius Jerusalem et Judaza, hoc pateretur postea in sanguine Christi, et propter hoc longanimiter Dco agente, ut accipiant Scriba: et Pharisaai, papulo complaeente, sanguinem prophetarum Christi, et secundum Evangelium sapientium et Scribarum quos occiderunt, et crucifixerunt, et castigaverunt in synagogis suis, et persecuti sunt de civitate in civitatem : ut ejectis omnibus de Judaea, desoletur locus evacuatus ab omnibus sanctis, et patiatur quaecunque sunt passi a Vespasiano et Tito. Haec corporaliter exposuimus. Si autem et moraliter haec ipsa oportet exponere, talia dicemus in loco. Arbitror, sicut Christus celatus venit in corpore, ut a carnalibus quidem speciem corporis ejus aspicientibus, et non virtutes considerantibus, homo videretur, ja spiritalibus autem non speciem corporis attendentibus, sed opera virtutum ejus considerantibus, Deus intelligeretur; sic est omnis Scriptura divina incorporata, maxime autem Veteris Testamenti. Spiritalisenim et propheticus sensus Scriptura celatus est in historia rei proposita), ut omnis Scriptura a mediocribus quidem secundum historiam intelligatur, a spiritalibus autem et perfectis secundum my- θ sterium spiritale. Hac praemissa praefatione redeamus ad verbum. Quoniam sicut in ipsis prophetis recedentibus ab hac vita, corpora quidem eorum erant in sepulcris, animai autem et spiritus in regione vivorum, sie ct in prepheticis dictionibus est animadvertendum, ut narratio quidem eorum, secundum historiam simplicem, sit corpus τ spiritalis autem sensus, et ipsa Scripturarum intima veritas, sit anima et spiritus qui inhabitat in narrationibus simplicioribus secundum historiam. Sepulcra autem prophetarum non inconvenienter possumus existimare litteras ipsas Scripturarum, et libros, in quibus collocata narratio permanet, quasi corpus alio quod positum in sepulcris. Qui ergo spiritalia Serio ο pturarum, et veritatem earum interius celatam intelligunt et suscipiunt, habent in se animas et spiritus prophetarum, ipsi quasi regio viventium prophetarum effecti. Qui autem illa non capiunt neque requirunt, sed simplicem narrationem et historiam rei solam attendunt, corpora prophetarum colunt in litteris posita, et in libris quasi in quibusdam sepulcris, quales fuerunt et Pharisaai, qui recte Pharisaei sunt appellati, id e‘st prwcisi, qui spiritalia prophetarum corporali historia praeciderunt, quasi animam prophetarum expellentes a corpore, et occidentes ipsas prophetias, ct exanimes facientes 1651 quasi nihil spiritale habentes. Et vere hypocrita: sunt, sola sepulcra pmphetarum corporalem historiam continentia aedilicantes et ornantes, id est Scripturas ipsas et libros prophetarum studentes : qui non intelligentcs quoniam corpora mortua colentes, id est historialcs narrationes, videntur quidem pic agere circa memoriam prophetarum, impii autem sunt : et non esse se socios eorum qui interfe-' cerunt prophetas, per hoc ipsum defendere volunt, arguuntur autem adjicientes super facinora eorum qui interfecerunt pr0phetas, et implentes mensuram iniquitatis ipsorum per hoc ipsum quod non ereduut in Christum, quem non simplices historia: prophetarum, sed spiritalis earum praedicat sensus. Scio autem indubitanter quod ubique causa inereli dulitatis Judieorum exstitit ista, ut non intelligerent Jesum quasi Christum Dei, quoniam semper animum suum dederunt circa historias corporales, nihil spiritale in eis credere volentes. Utputa, exempli introducimus causa quod in Zacharia prophetatur, et dicitur" quasi super asinam et pullum ingressurus in Jerusalem , et ex‘terminaturus currus ex Ephrem, et equum ex Jerusalem. Hoc si quis secundum litterae historiam intelligere velit de Christo, non convenit. Nec enim exponitur Christus exterminasse ex Ephrem corporales ac sensibiles currus, nec equum corporalem ab Jerusalem carporali. Sed si videris apud haereticos conventus ipsius mendacii quasi quodam jugo copulatos, et inter se male concordes, quos sermo veritatisdestruere solet, videbis quomodo Christus Dei Verbum exterminat currus spiritales ex Ephrem spiritali. Ephrem cnim semper in llgura haeresum ponitur, qui se separaverunt a Christi Ecclesia, sicut Ephrem a tribu Juda. Sic enim spiritaliter equum et ascensorem Egyptiorum projccit in mare sermo dixinus, id est impium virum cum diabolo ascensore et instigatore ipsius. Sic ct equum exterminavit ab Jerusalem, quicunque diabolo asccnsori subjectus fuerit, et non Christo, sicut illi equi aeceptabilcs Christi, de. quibus dicit l‘labacuc : Qui: ascendet super equos tuos.’ et equitatus tuus sanitas, ld est super apostolos caeterosque sanctos in quibus habitat Christus. Propterca dicimus : Ili in curribus'(ostendentes Ephrem), et hi in equis (ostendentes adversarios Jerusalem), nos autem in nomine Dei nostri magni/icabimur: ipsi obligati sunt, et ceciderunt, nos vero surreximus, et erecti Sumus '. Qui testimonium sibi reddunt, quia sunt filii eerum Qui interfeCerUnt prophetas, per hoc ipsum quod implent mensuram patrum suorum, super illorum incredulitatem adjicientes incredulitatem in Jesum, quae non aliunde descendit, nisi c'x eo quod non alibi vacant, nisi circa aedilicia sepulcrorum propheticorum, id est circa diligentias propheticarum litterarum tantummodo atque librorum. Alii autem sunt Scriba: infelices legis, alii autem sunt Scrti qui mittuntur a Christo secundum Evangelium, cujus ct spiritus ivivilicat, et littera non occidit sicut littera legis; quoniam litteram legis sequentes, in infidelitatem et in vanas superstiliones incurrunt. Litteram autem Evangelii qui sequuntur, id est simplicem narrationem ipsius, salvantur, quoniam et ipsa sola Evangelii narratio simplex sullicit simplicioribus ad salutem. Et si vio deris Scribas legis et Pharisaaos agentes non solum adversus sapientes Evangelii et quae Christi sunt propltctantes, sed etiam adversus Scribas Novi Testamenti, videbis quomodo, quantum ad se, occidunt Christi prophetas, et Scrihas crucifigunt per detractionem verborum suorum, flagellant in synagogis suis. Frequenter ergo audire est apud haereses, qui sunt spiritales Pharisaai, quomodo linguis suis quihusdam verberibus —maliloqnii sui Christianos flagellant, et persequuntur de civitate in civitatem, interdum quidem et corporaliter, aliquando autem spiritaliter, volentes eos expellere quasi de propria civitate legis et prophetarum, et Evangelii, et apostolorum, et in aliam et extraneam quamdam civitatem Evangelii alicujus alterius, mendacibus persuasionibus suis quasi persecutionibus pellunt. Secundum quod et Apostolus dicebat" pr0pter falsos apostolos: Miror quod sic cito transferamini a gratia Dei qui vos vocavit ad aliud Evangelium, quod non est aliud, nisi sunt quidam qui conturbant vos. Propter quod veniet super eos omnis sanguis justus, quem edundunt per hoc ipsum quod evertere volunt veritatem Scripturarum, qum recte sanguis et vita dicitur Scripturarum, quia omnis Scriptura, διε nisi secundum veritatem intelligatur, mortua est. Edundunt ergo veritatem Scripturarum quasi sanguinem earum, sicut ellusus est sanguis Abel. Et non solum tunc vox sanguinis Abel clamabat ad Deum, sed semper veritas Scripturarum ab impiis ell'usa, secundum quod diximus, a sanguine Christi, id est a veritate Evangelii cozpta, per omnes Scriptor-as interpellat ad Deum adversus eos qui avertere eam volunt; et sanguis testamenti, id est veritas Scripturarum propheticarum, adversus eos qui immundam eam existimaverunt, et noluerunt sanctificari in ea quasi in sanguine vivo et sanctificanti. Sic efl‘undunt etiam sanguinem Zachariae, qui interpretatur memoria Dei. ι) Omnis entm qui memoriam Dei perdere festinat in eis quos scandalizat, Zachariae sanguinem videtur elfundere lilii Barachiae, qui et ipse interpretatur benedictio Dei. Per benedictionem Dei memores sumus Dei. Si autem nec Abel nomen indiscussum debemus relinquere, dicimus quoniam Abel luctus interpretatur. Qui ergo suscipit quod scriptum est“: Beati qui lugent, salvat Abel; qui autem non recipit, sanguinem efl‘undit Abel, hoc est veritatem luctus salutaris. Propterea implebitur super ipsum quod scribit" : Va: vobis qui ridetis nunc, quoniam plangetis et flebitis. Inter templum et altare ab impiis memoria interlicitur Dei, quando et templum Dci a lascivis corrumpitur, et altare ipsius per nes gligentiam orationum sordidatum cninquinatur, quando et oratio alicujus fit in peccatum ipsius sicut et de oratione Juda: dictum est“: Et oratio ejus fiat in peccatum ejus. ### English translation (Claude) But it follows that someone who understands Scripture according to the simple history will object and ask why he did not say “up to the blood of John son of Zechariah,” especially since the law and the prophets prophesied until John. We shall say to him that it is plain that the scribes and Pharisees did not kill John, but Herod. For although the scribes and Pharisees did not believe John, as it is written, “If we say, The baptism of John is from heaven, he will say to us, Why then did you not believe him?”, yet they still had a certain reverence for his name, not daring, in reply to Christ's question about his baptism, to say that it was from men; for they feared the people, who believed that John was truly a prophet. How, then, would he reproach those who had not killed John as though they were his killers? But he reproached them as the killers of Zechariah, saying: “whom you killed between the temple and the altar.” Further, it must be said about the text that a generation of sinners is not punished as soon as a sin has been committed; but when the following generation, which ought to correct in itself the sin of its fathers, adds still worse things to the sins of its fathers, and so many generations have sinned in a nation or a city, then the nation is punished or the city destroyed. So too the nation of the Jews, which inflicted many evils on the prophets, was not to be punished at once when it began to murder them, but after God's patience, when they had added to the blood of the prophets the blood of Christ and filled up the measure of their fathers, then they were punished more justly. This generation of the Jews in Christ's time, then, did not take upon itself the sin that Cain sinned in killing his brother, nor the sin of those who killed the prophets; but the patience of God shown in the nation of the Jews had to be ended by measures, so that after many sheddings of the blood of the prophets and the righteous, Jerusalem and Judaea, not having been made desolate before, should suffer this afterwards for the blood of Christ; and for this reason God acted with long-suffering, so that the scribes and Pharisees, with the people's approval, should take upon themselves the blood of Christ's prophets, and, according to the Gospel, of the wise men and scribes whom they killed and crucified and scourged in their synagogues and persecuted from town to town; so that, when all had been driven out of Judaea, the place emptied of all the saints should be made desolate, and should suffer all that it suffered from Vespasian and Titus. We have explained this in its bodily sense. But if we must also explain these same things figuratively, we shall say the following in this place. I think that, just as Christ came hidden in a body, so that by fleshly people, who looked at the appearance of his body and did not consider his powers, he was seen as a man, but by spiritual people, who did not attend to the appearance of his body but considered the works of his powers, he was understood to be God, so all divine Scripture is embodied, and especially that of the Old Testament. For the spiritual and prophetic sense of Scripture is hidden in the history of the matter set forth, so that all Scripture is understood by ordinary people according to the history, but by the spiritual and perfect according to the spiritual mystery. With this preface, let us return to the word. Just as in the case of the prophets themselves, when they departed this life, their bodies were in the tombs but their souls and spirits in the region of the living, so too in the prophetic sayings it must be noticed that their narrative, according to the simple history, is the body, while the spiritual sense, the very inmost truth of the Scriptures, is the soul and spirit which dwells in the simpler narratives according to the history. And we may not unfittingly consider the tombs of the prophets to be the very letters of the Scriptures, and the books in which the narrative lies placed and remains, like a body placed in tombs. Those, then, who understand and receive the spiritual things of the Scriptures and their truth hidden within have in themselves the souls and spirits of the prophets, having themselves become as it were the region of the living prophets. But those who do not grasp or seek them, but attend only to the simple narrative and history of the matter, honour the bodies of the prophets placed in letters and in books as in certain tombs; such were the Pharisees, who are rightly called Pharisees, that is, “cut off,” because they cut off the spiritual things of the prophets by the bodily history, as it were driving the soul of the prophets out of the body, killing the prophecies themselves and making them lifeless, as though they had nothing spiritual. And they are truly hypocrites, building and adorning only the tombs of the prophets that contain the bodily history, that is, devoting themselves to the very Scriptures and books of the prophets; who, not understanding that they are honouring dead bodies, that is, historical narratives, seem to act piously towards the memory of the prophets, but are impious; and by this very thing they wish to defend themselves as not being partners of those who killed the prophets, but they are convicted of adding to the crimes of those who killed the prophets and of filling up the measure of their iniquity by this very thing, that they do not believe in Christ, whom not the simple histories of the prophets but their spiritual sense proclaims. I know without doubt that everywhere the cause of the Jews' unbelief has been this, that they did not understand Jesus as the Christ of God, because they always gave their minds to the bodily histories, unwilling to believe that there is anything spiritual in them. For example, we bring forward what is prophesied in Zechariah, where it is said that he would enter Jerusalem on an ass and a colt, and would destroy the chariots from Ephraim and the horse from Jerusalem. If someone wants to understand this of Christ according to the history of the letter, it does not fit. For Christ is not related to have destroyed bodily and perceptible chariots from Ephraim, nor a bodily horse from a bodily Jerusalem. But if you see among heretics the assemblies of falsehood itself joined as it were under a yoke and badly agreeing with one another, which the word of truth customarily destroys, you will see how Christ, the Word of God, destroys spiritual chariots from a spiritual Ephraim. For Ephraim is always set down as a figure of the heresies that have separated themselves from the Church of Christ, as Ephraim did from the tribe of Judah. So spiritually too the divine word threw the horse and rider of the Egyptians into the sea, that is, the ungodly man together with the devil, his rider and instigator. So also he destroyed the horse from Jerusalem, that is, whoever has been subject to the devil as rider and not to Christ, like those acceptable horses of Christ of which Habakkuk says, “You will mount your horses, and your riding is salvation,” that is, upon the apostles and the other saints in whom Christ dwells. Therefore we say: “Some in chariots (meaning Ephraim) and some in horses (meaning the adversaries of Jerusalem), but we will be magnified in the name of our God; they have been bound and have fallen, but we have risen and stand upright.” They bear witness against themselves that they are the sons of those who killed the prophets by this very thing, that they fill up the measure of their fathers, adding to their unbelief unbelief in Jesus, which comes from nowhere else than this, that they give their time to nothing else than the building of the prophets' tombs, that is, only to diligent study of the prophetic letters and books. The scribes of the law are unhappy ones; but there are other scribes, who are sent by Christ according to the Gospel, whose spirit gives life and whose letter does not kill as the letter of the law does; for those who follow the letter of the law run into unbelief and vain superstitions, while those who follow the letter of the Gospel, that is, its simple narrative, are saved, since even the simple narrative of the Gospel alone suffices the simpler for salvation. And if you see the scribes of the law and the Pharisees acting not only against the wise men of the Gospel and those who prophesy the things of Christ, but also against the scribes of the New Testament, you will see how, as far as lies in them, they kill Christ's prophets, crucify his scribes by disparaging their words, and scourge them in their synagogues. Often, then, one can hear among the heresies, who are spiritual Pharisees, how with their tongues, as with certain lashes of their evil speech, they scourge Christians and persecute them from town to town, sometimes even bodily, sometimes spiritually, wishing to drive them out as it were from their own city of the law and the prophets, the Gospel and the apostles, and by their lying persuasions, as by persecutions, to drive them into another, foreign city of some other gospel; as the Apostle said on account of the false apostles: “I marvel that you are so quickly being transferred from the grace of God who called you to another gospel, which is not another, except that there are some who trouble you.” Therefore all the righteous blood will come upon them which they shed by this very thing, that they wish to overturn the truth of the Scriptures, which is rightly called the blood and life of the Scriptures, because every Scripture, unless it is understood according to the truth, is dead. They shed the truth of the Scriptures, then, like their blood, as the blood of Abel was shed. And not only then did the voice of Abel's blood cry out to God, but always the truth of the Scriptures shed by the ungodly, in the sense we have given, beginning from the blood of Christ, that is, from the truth of the Gospel, pleads with God through all the Scriptures against those who wish to overturn it; and the blood of the covenant, that is, the truth of the prophetic Scriptures, pleads against those who considered it unclean and would not be sanctified in it as in living and sanctifying blood. So they also shed the blood of Zechariah, which means “remembrance of God.” For everyone who hastens to destroy the remembrance of God in those whom he causes to stumble seems to shed the blood of Zechariah son of Barachiah, which itself means “blessing of God”; for through the blessing of God we remember God. And if we ought not to leave even the name of Abel unexamined, we say that Abel means “mourning.” One, then, who receives what is written, “Blessed are those who mourn,” saves Abel; but one who does not receive it sheds the blood of Abel, that is, the truth of saving mourning. Therefore what is written will be fulfilled upon him: “Woe to you who laugh now, for you will mourn and weep.” The remembrance of God is slain by the ungodly between the temple and the altar when the temple of God is corrupted by the lustful, and his altar is soiled and defiled by neglect of prayers, when a man's prayer turns into sin, as was said of Judas's prayer: “And let his prayer become sin.” ### Scripture references - Matt 11:13: allusion, high confidence - Matt 14:10: allusion, medium confidence - Matt 21:25: quotation, high confidence - Matt 21:26: allusion, high confidence - Matt 23:35: quotation, high confidence - Gen 4:8: allusion, high confidence - Gen 4:10: allusion, high confidence - Matt 23:32: allusion, high confidence - Matt 23:34: allusion, high confidence - Zech 9:9: allusion, high confidence - Zech 9:10: quotation, high confidence - Exod 15:1: allusion, high confidence - Hab 3:8: quotation, high confidence - Ps 20:7 (19:8 LXX): quotation, high confidence - Ps 20:8 (19:9 LXX): quotation, high confidence - 2 Cor 3:6: allusion, high confidence - Gal 1:6: quotation, high confidence - Gal 1:7: quotation, high confidence - Heb 12:24: allusion, medium confidence - Heb 10:29: allusion, medium confidence - Matt 5:4: quotation, high confidence - Luke 6:25: quotation, high confidence - Ps 109:7 (108:7 LXX): quotation, high confidence - 1 Cor 3:17: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 27 (from “But if we must also explain”), whose numeral was misread in the scan. - On the Jews' guilt, punishment, and unbelief, and on heretics as “spiritual Pharisees”, Origen speaks polemically; translated as written. The comparison of Scripture's letter and spirit with Christ's body and divinity is his own. - Etymologies: Zechariah “remembrance of God”, Barachiah “blessing of God”, Abel “mourning”, Pharisee “cut off”. - Quotations: Matt 11:13; 21:25–26; 23:35; Gen 4:8–10; Zech 9:9–10; Exod 15:1; Hab 3:8; Ps 20:7–8 (19:8–9 LXX); 2 Cor 3:6; Gal 1:6–7; Heb 12:24; 10:29; Matt 5:4; Luke 6:25; Ps 109:7 (108 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 26 (PG 13:1632a–1636a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/22/#p-26). ## Commentary on Matthew, Latin Series 28 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-28 - Source: PG 13:1636a–1639b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen explains which prophets Jerusalem killed, citing books outside the canon with caution, and reads Christ's lament as his constant will in every generation to gather God's scattered children. ### Latin text Jerusalem, Jerusalem, qua! occidis prophetas. ct lepidas eos qui ad te mittuntur, quoties colui cauo grcgare filios tuos, sicut gallina congregat pullos suos sub pennas, et noluisti .9 Ecce relinquetur vobis domus vestra deserta. Dico enim vobis, quoniam amodo una me videbitis donec dicatis : Benedictus qui venit iu nomine Domini “. Dignum est quaerere quomodo coram auditoribus loquens Salvator, inter quos erant Scrihte et Pharisaei, qui gloriabantur qua legis sunt et prophetarum caute cognoscere, qua ratione dixit Jerusalem occidisse prophetas, et tapidasse ad se transmissos, cum non satis talis prcpbetetur historia in Scripturis veteribus qua legebantur insynagogis eorum. In lacum quidem luti missum Jeremiam legimus, non tamen interfectum ιιι Jerusalem. Sed nec Isaiam, vel Ezechielis, Vel aliquem prophetarum tale aliquid legimus passum, in quantum suggerit memoria mea. Sed scrutsts in secundo libro Paralipomenon, ubi multa de pro. phetis claris scripta sunt, invenio quoniam Asa iratus Ananiam prophetam se arguentem posuit quidem in carcerem, nihil tamen amplius fecit in eum. Sed et Micharam Achab prophetantem εὐνα-ο sus se, jussit quidem in domum carceris ire, et manducare panem tribulationis, non tamen ct occidit. Unum autem legimus lapidatum Zachariam filium Joiadaz sacerdotis, populum arguentem. Non ergo invenimus in Jerusalem prophetas occisos amplius, vel lapidatos, praeterquam dixi transmissos ad Jerusalem. Propterea videndum ne forte oporteat ex libris secretioribus qui apud Judzeos feruntur, ostendere verbum Christi, et non solum Christi, sedctiam discipulorum ejus, Stephani quoque martyris. et Pauli apostoli. Stephanus’enitn sic dicit " : dum cervice, et non circumcisi corde et auribus, uos scauper Spiritui sancto restitistis, sicut patres nstri. Quem enim prophetarum non sunt persecuti? lit occiderunt eos qui annuntiabantudventum Justi, cujus nunc vos proditores et interfectores estis. Et post hoc expulerunt eum extra civitatem, et lapidabant Stephanum clamantem, et dicentem. Paulus autem in Epistula ad Thessalonicenses prima ", de interfectione prophetarum talia dicit: Vos imitatores {scti estis Ecclesiarum Dei, quae sunt in Juda'a in Christo Jesu : quoniam eadem passi estis et sosoa contribulibus vestris, sicut et ipsi a Iudaeis, qui et Dominum occiderunt Iesum et prophetas, et nos persecuti sunt, et Deo non placent. Ad Hebraeos autem ita" : Lapidati sunt, secti sunt, tentati sunt, in gladio ruertui sunt. Circuierunt in melotis, in pellibus caprinis. egentes et angustiati, amicti doloribus, quorum nos fuit dignus mundus, in solitudinibus errantes, et in montibus, et speluncis, et foveis term. Fertur ergo in Scripturis non manifestis serratum esse Isaiam, et Zachariam occisum, et Ezechielem. Arbitror autem circuisse in melotis, in pellibus caprinis Eliam, qui in solitudine et in montibus vagabatur. Sed pone aliquem abdicare Epistolam ad Hebraeos, quasi non Pauli, necnon et secretum abjicere Isaiae : sed quid faciat in sermones Stephani, vel Pauli ad Thessalonicenses de prophetis interfectis prolatos, vel ipsius Domini nostri? Aut quomodo abdicet ῆιiud quod ad Timotheum Paulus protulit, dicens ": Sicut 'Jannes et Mambres restiterunt Moysi, sic et isti resistunt veritati? Nec enim scimus in libris cunonizatis historiam de Janne et Mambre resistentibus Μυὶυεί, Si autem aspiciam ει quod ad cmi"thios prima " positum est : Quae oculus non vidit, nec auris audivit, nunquid poterit hac omnia aliquis abdicare? Htec omnia diximus discutientes sermonem, non ignorantes quoniam multa secretorum facta sunta quibusdam impiis et iniquitatem in excelsum loquentibus : et utuntur quibusdam lictis Ilypytbiani, aliis autem qui sunt Basilidis. Oportet ergo caute considerare, ut nec omnia secreta quae feruntur in nomine sanctorum, suscipiamus preptcr Judzeos, qui forte ad destructionem veritatis Scripturarumm nostrarum quaedam finxerunt confirmantes dogmata falsa . nec omnia abjiciamus quae pertinent ad demonstrationem Scripturarum nostrarum. ΜεδιῙί ergo viri est audire et adimplere quod di- Ο etum est ὀ : Onmia probate, quod bonum est tenete. Tamen propter eos qui non possunt quasi trapezitae inter verba discernere vera habeantur an falsa, et non possunt semetipsos caute servare, ut verum quidem teneant apud se, ab omni autem specie niala abstineant, nemo uti debet ad confirmationem dogmatum libris qui sunt extra canonizatas Seri. pturas. Tamen si quis suscipit ad Hebraeos quasi Epistulam Pauli, dicit quoniam pluralia non debemus omnino referre ad plures. Nec enim plures serrati sunt, sed Isaias solus; nec plures lapidati sunt, nisi Zacharias tantummodo filius Joiadaz; nec occisione gladii, nisi '°‘ Zacharias filius Baracbite; sed et in melotis.“ ct in pelle caprina Elias, el extera similia. Adhuc autem quaeramus quod in Luca scriptum est“, dicente Domino: Quia non capit prophetam perire extra Jerusalem; si ergo non capit prophetam perire extra Jerusalem, id est interfici,quaeres si post destructionem Jerusalem jam nemo propheta est, ne forte qui interlicitur extra Jerusalem propheta , falsum verbum Christi demonstret. Si autem COgunt nos Scriptura: propter Agabum et filias Philippi evangelista: , non prOpter falsos Phrygiae prophetas, quaeramus ne forte omnis justus sit in Jerusalem et non extra Jerusalem, quoniam non capit eum qui est extra Jerusalem , passionibus allici propter verbum. Sed quomodo Jerusalem occidit prophetas videndum. Existimo autem , sicut vulgariter dicere solent, clamavit civitas, tanquam si dicatur, qui sunt in civitate: item civitas egressa est obviam ei , id estqui sunt in civitate; sic Jerusalem occidit prophetas, id est qui erant in Jerusalem , quorum causa dictum est Jerusalem occidisse prophetas. Et si cives pro civitate ponuntur, iterum occurrit ad quaestionem, qui sunt dicendi lilii Jerusalem, de quibus dictum est υς Quoties volui congregare filios tuos. Sed dicimus semper civium successores filios praecedentium dici. Jerusalem autem quae libera est a servitute peccati, quae sursum est conversatione, quae et". Ii mater nostra, non' occidit prophetas, nec lapidat eos qui mittuntur ad eam. Aliud cst quod secunduzn similitudinem illius Jerusalem, occidentis ct lapidantis prophetas, frequenter sunt quidam in ista Jerusalem imperiti constituti, et Deum non metuentes , qui , quantum ad se, occidunt et lapidant verbis sine judicio prolatis vires verbo et vita provectos, et Ecclesiarum quidem canoncm non requirentes, propter profunditatem autem dogma. tum suspectos ab his qui consueti sunt nova qua:dam dicere, et non attendentes verbum sanum Domini nostri Jesu Christi. Dicit ergo Dominus ad Jerusalem interfectricem et lapidatricem prophetarum : Quoties volui congregare filios tuos, sicut gullina pullos suos sub alas, et noluisti? Quomodo hic Dominus Jesus, quasi qui frequenter volu1t congregare Judaeos, non autem congregavit propter contumaciam nolentium credere, ita dicit : Quoties volui , cum sit manifestum semel cum docuisse tn corpore Judteos? Sed non solum in praesentia, verum etiam substantialiter semper Christus praesens fuit et in Moyse, et in prophetis, magis autem et in angelis ministrantibus saluti humanae, et per singulas generationes, et sic impletur: Quoties volui. Per singulas enim generationes semper voluit et festinavit perficere voluntatem Patris in eis: etsi non in corpore constitutus, sicut nunc in fine saeculorum, tamen semper festinavit congreggre filios Jerusalem. Ipsius enim volentis congregare fllios Jerusalem voces habentur in lege et in prophetis; et de ipso scriptum est " : Expendens alas suas accepit eos, et suscepit eos super scapulas suas; et quotidianum opus est Christi congregare filios Jerusalem , de quibus in isuia et in reliquis prophetis plura dicuntur; et quotidie Dei Filius congregat dispersos filios Dei, sicut gallina pullos suos sub pennas suas. Si quis autem n'on fuerit congregatus ab eo, iudicabitur quasi qui noluerit congregari abeo. Venit enim Filius hominis quarrere quod perierat, et salrare . Ει mortuus est non pro gente sola, sed ut dispersos filios Dei congregarct in unum ; Juda'is quidem qui erant filii illius Jerusalem quae erat deorsum comminatus est , nolentibus congregari sub pennas suas dicens“: Ecce nunc relinquetur vobis domus vestra deserta. Semper autem eis qui noluerunt congregari sub pennas ipsius, comminari et dicere Christus videtur: Ecce nunc relinquetur vobis domus vestra deserta, id est anima vestra et corpus. Non solum enim corpus, sed etiam anima peccantium deserta relinquitur; et sicut in deserto vulpes faciunt in iis foveas, et serpentes, generatio viperarum, cubationes. Dicit autem nolentibus congregari ad eunt: Quoniam non me videbitis amodo, donec dicatis : Benedictus qui venit in nomine Domini ’. Ει nec Judiri tunc Christum viderunt, nec enim visus est eis resurgens a mortuis sicut prius, sed judicio et gratia patribus tantummodo dignis. Et donec intelligentes desertionem propriam dixerint poenitentes: Benedictus qui venit in nomine Domini, non videbunt Filium Dei, nec videbunt Verbum ejus, nec considerabant pulchritudinem sapientia Dei. Sed et si ex nobis voluerit aliquis congregari sub pennas Christi, sed operibus malis recusaverit congregari sub pennas ejus, jam non videbit Verbum Dei, maxime ex tempore illo ex quo congregantem illum per singulos dies refugit actu magis quam 850 corpore : et tandiu non videbit pulchritudinem Verbi, id est Christum, donec conversus et pumitens a proposito malo dicat : Benedictus qui venit in nomine Domini. Tunc enim Verbum Dei benedictum, et benedicta sapientia Dei veniens venit in . nomine Dei Patris super cor hominis, quando fuerit quis conversus ad Deum. ### English translation (Claude) “Jerusalem, Jerusalem, who kill the prophets and stone those who are sent to you, how often I wanted to gather your children, as a hen gathers her chicks under her wings, and you would not! Behold, your house will be left to you desolate. For I tell you, you will not see me from now on until you say: Blessed is he who comes in the name of the Lord.” It is worth asking how the Saviour, speaking before hearers among whom were scribes and Pharisees, who prided themselves on knowing carefully the things of the law and the prophets, could say that Jerusalem had killed the prophets and stoned those sent to her, when no such history is clearly set out in the old Scriptures that were read in their synagogues. We read that Jeremiah was thrown into a pit of mud, yet not killed in Jerusalem. Nor do we read, as far as my memory suggests, that Isaiah, or Ezekiel, or any of the prophets suffered anything of the kind. But searching the second book of Chronicles, where much is written about famous prophets, I find that Asa in anger put the prophet Hanani, who rebuked him, in prison, yet did nothing more to him. And Ahab ordered Micaiah, who prophesied against him, to go into the prison house and eat the bread of affliction, yet did not kill him. We read of one only who was stoned, Zechariah son of Jehoiada the priest, who rebuked the people. We do not find, then, that more prophets were killed or stoned in Jerusalem, apart from what I said, those sent to Jerusalem. We must therefore see whether perhaps we ought to demonstrate Christ's word from the more secret books current among the Jews; and not only Christ's word, but also that of his disciples, of Stephen the martyr and of Paul the apostle. For Stephen says thus: “Stiff-necked, and uncircumcised in heart and ears, you always resist the Holy Spirit, as your fathers did. Which of the prophets did they not persecute? And they killed those who announced the coming of the Righteous One, of whom you have now become betrayers and murderers.” And after this they drove him out of the city and stoned Stephen as he cried out and spoke. And Paul in the first letter to the Thessalonians says this about the killing of the prophets: “You became imitators of the churches of God which are in Judaea in Christ Jesus, for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets and persecuted us, and do not please God.” And to the Hebrews thus: “They were stoned, they were sawn in two, they were tempted, they died by the sword. They went about in sheepskins, in goatskins, destitute and afflicted, clothed in sorrows, of whom the world was not worthy, wandering in deserts and mountains and caves and holes of the earth.” It is related, then, in Scriptures that are not public, that Isaiah was sawn in two, and that Zechariah was killed, and Ezekiel. And I think it was Elijah who went about in sheepskins, in goatskins, who wandered in the desert and in the mountains. But suppose someone rejects the letter to the Hebrews as not Paul's, and also casts aside the secret writing of Isaiah: what will he do with the words of Stephen, or of Paul to the Thessalonians, spoken about the slain prophets, or with those of our Lord himself? Or how will he reject what Paul brought forward to Timothy, saying: “As Jannes and Jambres resisted Moses, so these too resist the truth”? For we do not know in the canonical books a history of Jannes and Jambres resisting Moses. And if I look at what is set down in the first letter to the Corinthians, “What eye has not seen, nor ear heard,” will anyone be able to reject all these things? We have said all this in examining the saying, not unaware that many secret writings were produced by certain ungodly people who speak iniquity on high; and some use fictions of the Hypsistarians, others those of Basilides. We must therefore consider carefully, so that we neither receive all the secret writings current under the names of the saints, because of the Jews, who perhaps fabricated some things to destroy the truth of our Scriptures, confirming false doctrines, nor reject all those that serve to demonstrate our Scriptures. It belongs to a great man, then, to hear and fulfil what is said: “Test all things; hold fast what is good.” Yet, for the sake of those who cannot, like money-changers, discern among words which are to be held true and which false, and cannot guard themselves carefully so as to keep the true within themselves and abstain from every form of evil, no one ought to use books outside the canonical Scriptures to confirm doctrines. Yet one who receives the letter to the Hebrews as a letter of Paul says that we ought not always to refer plurals to many persons. For not many were sawn in two, but Isaiah alone; nor were many stoned, but only Zechariah son of Jehoiada; nor many slain by the sword, but Zechariah son of Barachiah; and Elijah went in sheepskins and goatskins; and other things likewise. Further, let us inquire into what is written in Luke, where the Lord says, “For it cannot be that a prophet should perish outside Jerusalem.” If, then, it cannot be that a prophet should perish, that is, be killed, outside Jerusalem, you will ask whether after the destruction of Jerusalem there is no longer any prophet, lest a prophet killed outside Jerusalem should show Christ's word to be false. But if the Scriptures compel us, because of Agabus and the daughters of Philip the evangelist, and not because of the false prophets of Phrygia, let us inquire whether perhaps every righteous man is in Jerusalem and not outside Jerusalem, since it cannot be that one who is outside Jerusalem is drawn into sufferings for the word. But we must see how Jerusalem kills the prophets. I think that, as people commonly say, “the city cried out,” as if it were said, those who are in the city; and again, “the city went out to meet him,” that is, those who are in the city; so “Jerusalem kills the prophets,” that is, those who were in Jerusalem, on whose account it is said that Jerusalem killed the prophets. And if the citizens are put for the city, the question arises again: who are to be called the children of Jerusalem, of whom it is said, “How often I wanted to gather your children”? We say that the successors of citizens are always called the children of those before them. But the Jerusalem which is free from the slavery of sin, which is above in its way of life, which is also our mother, does not kill the prophets nor stone those sent to her. It is another matter that, after the likeness of that Jerusalem which killed and stoned the prophets, there are often in this Jerusalem certain unskilled people who do not fear God, who, as far as lies in them, kill and stone with words uttered without judgment men advanced in word and life, who do not seek to depart from the rule of the churches but are suspected because of the depth of their teachings by those who are accustomed to say new things and do not attend to the sound word of our Lord Jesus Christ. The Lord, then, says to Jerusalem, killer and stoner of the prophets: “How often I wanted to gather your children, as a hen gathers her chicks under her wings, and you would not!” How does the Lord Jesus here, as one who often wished to gather the Jews but did not gather them because of the stubbornness of those unwilling to believe, say “How often I wanted,” when it is plain that he taught the Jews in the body once? But Christ was always present, not only in bodily presence but also in his substance, both in Moses and in the prophets, and still more in the angels who minister to human salvation, and in each generation; and so “How often I wanted” is fulfilled. For in each generation he always wished and hastened to accomplish the will of the Father in them; even though he was not set in the body, as now at the end of the ages, yet he always hastened to gather the children of Jerusalem. For the words of him who wished to gather the children of Jerusalem are contained in the law and the prophets; and of him it is written: “Spreading out his wings he took them and received them on his shoulders.” And it is the daily work of Christ to gather the children of Jerusalem, about whom much is said in Isaiah and the other prophets; and daily the Son of God gathers the scattered children of God, as a hen gathers her chicks under her wings. But if anyone has not been gathered by him, he will be judged as one who would not be gathered by him. For “the Son of Man came to seek and to save what was lost,” and he died “not for the nation alone, but to gather into one the scattered children of God.” To the Jews, who were the children of that Jerusalem which was below, he uttered a threat, saying to those who would not be gathered under his wings, “Behold, now your house will be left to you desolate.” And Christ seems always to threaten those who would not be gathered under his wings and to say, “Behold, now your house will be left to you desolate,” that is, your soul and body. For not only the body but also the soul of sinners is left desolate; and as in a desert, foxes make their holes in them, and serpents, the brood of vipers, their lairs. And he says to those who would not be gathered to him: “You will not see me from now on until you say, Blessed is he who comes in the name of the Lord.” And the Jews did not see Christ then; for he was not seen by them when he rose from the dead as before, but only by the fathers, made worthy by judgment and grace. And until, understanding their own desolation, they repent and say, “Blessed is he who comes in the name of the Lord,” they will not see the Son of God, nor see his Word, nor contemplate the beauty of the wisdom of God. And if any of us, though he wished to be gathered under Christ's wings, has by evil works refused to be gathered under his wings, he will no longer see the Word of God, especially from the time when he flees, by act rather than by body, him who gathers him day by day; and he will not see the beauty of the Word, that is, Christ, until he turns and repents of his evil purpose and says, “Blessed is he who comes in the name of the Lord.” For then the blessed Word of God and the blessed wisdom of God comes in the name of God the Father upon the heart of a man, when someone has turned to God. ### Scripture references - Matt 23:37: quotation, high confidence - Matt 23:38: quotation, high confidence - Matt 23:39: quotation, high confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Jer 38:6: allusion, high confidence - 2 Chr 16:10: allusion, high confidence - 1 Kgs 22:27: allusion, high confidence - 2 Chr 18:26: allusion, high confidence - 2 Chr 24:21: allusion, high confidence - Acts 7:51: quotation, high confidence - Acts 7:52: quotation, high confidence - Acts 7:58: allusion, high confidence - 1 Thess 2:14: quotation, high confidence - 1 Thess 2:15: quotation, high confidence - Heb 11:37: quotation, high confidence - Heb 11:38: quotation, high confidence - 2 Tim 3:8: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Ps 73:8 (72:8 LXX): allusion, medium confidence - 1 Thess 5:21: quotation, high confidence - 1 Thess 5:22: allusion, high confidence - Luke 13:33: quotation, high confidence - Acts 21:9: allusion, high confidence - Acts 21:10: allusion, high confidence - Gal 4:26: allusion, high confidence - Deut 32:11: quotation, high confidence - Luke 19:10: quotation, high confidence - John 11:52: quotation, high confidence - Lam 5:18: allusion, low confidence - Matt 23:33: allusion, medium confidence ### Extrabiblical texts - Ascen. Isa. 5.1 (Ascension of Isaiah): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen draws on writings outside the canon (“more secret books current among the Jews”) for the deaths of Isaiah, Zechariah, and Ezekiel, for Jannes and Jambres, and for “What eye has not seen” (1 Cor 2:9, which he elsewhere ascribes to an apocryphon of Elijah). He warns that some such writings are forgeries (he names the Hypsistarians and Basilides, and says the Jews may have fabricated some) and that books outside the canon must not be used to confirm doctrines; translated as written. - On those within the Church who attack teachers suspected for “the depth of their teachings” Origen may be speaking of his own situation; translated as written. “Who do not seek to depart from the rule of the churches” renders a probably garbled clause (“Ecclesiarum quidem canonem non requirentes”) by sense. - A line of leaked footnotes and variant readings in the middle of the section is removed by a logged correction. Stephen's speech begins mid-word in the scan (“dum cervice”, i.e. “dura cervice”). - Quotations: Matt 23:37–39; Jer 38:6; 2 Chr 16:7–10; 1 Kgs 22:26–27 (2 Chr 18:25–26); 2 Chr 24:20–21; Acts 7:51–52, 58; 1 Thess 2:14–15; Heb 11:37–38; 2 Tim 3:8; 1 Cor 2:9; Ps 73:8 (72 LXX); 1 Thess 5:21–22; Luke 13:33; Acts 21:9–10; Gal 4:26; Deut 32:11; Luke 19:10; John 11:52; Lam 5:18. ### Citation (SBL) Origen, Comm. Ser. Matt. 28 (PG 13:1636a–1639b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-28). ## Commentary on Matthew, Latin Series 29 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-29 - Source: PG 13:1639b–1640b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: When Christ left the temple, the kingdom passed from the Jews to the Gentiles; each believer is a temple that Christ will leave desolate if he sins. ### Latin text Et egressus Iesus de templo, ibat. Et accesserunt ad eum discipuli ejus ut ostenderent ei structuras templi. Iesus autem respondens, dixit eis : Videtis Iuec omnia ? Amen dico vobis, non relinquetur hic lapis super lapidem qui non destruatur . Postquam omnia quae super Jerusalem ventura fuerant Christus przedixit, exiit de templo, qui conservaverat templum ne caderet donec fuit in eo. Quandiu extim fuit Verbum apud Judieos, non auferens regnum Dei ab eis , tandiu stetit, et incolumes luerunt res Judaeorum. Postquam vero, secundum verbuni ipsius quod dixerat: Auferetur a vobis regnum Dei, et dabitur genti facienti fructum suum ", abstulit regnum Dei, et gentibus dedit; tunc et Jesus et regnum Dei facti sunt apud gentes. Unde stunc nec Jesus, nec regnum Dei apud Judatos hau betur, quia relicti sunt sicut tabernaculum in vinea, et sicut casula in cucumerario , et sicut civitas qua: expugnatur '°, propter facinus quod commiserunt in Christum. Et unusquisque suscipiens verbum Dei, templum est Dei, ut recte dicatur ad eum: Nescitis quia templum Dei estis, et Spiritus Dei liabitat in vobis al? Unusquisque ergo cum sit templum sanctum Dei propter Spiritum Dei inhabitantem in se, si peccaverit ipse, tit causa sua: ιινιὶιπο tionis, ut egrediatur Christus ab eo : ut qui fuerat ante templum Filii Dei, postmodum sit domus deserta, ut non relinquatur in eo lapis super lapidem ex omnibus dogmatibus et bona: vitae aedificationibus quod non destruatur. Propter quod recordantes historiam desertionis Jerusalem, prospicere nobis debemus, ut ne egrediatur Christus e templo quod cst in nobis, ιιι mdifieationes templi nostri incolumes sint lapidibus et donis adornatae; ut qui viderint aidilicationes quae sunt in nobis, dicant mirantes: Vide‘guales lapides et quales structure". Illud autem dignum est pervidere, quomodo, quantum ad textura , sic loquuntur discipuli ad Jesum. et ostendunt ei structuras lapidum , quasi qui nunquam viderit ipsum templum, sed aliunde in primis pcregrinus advenerit. Ad hoc ita est respono dendum : quoniam prophetans superius ruinam ipsius futuram Christus et desertionem , sic como minatus est : Ecce nunc relinquetur vobis domas eestra deserta ·. Audientes discipuli mirati sunt talem ct tantam templi structuram ad nihilum redigendam; propterea dicunt ad Jesum , sicut alter manifestius dicit evangelista : Magister, vides quales lapides, et quales structuras! Videlicet ut flecterent eum ad miscricordiam loei illius, ne laceret quod fuerat comminatus. ### English translation (Claude) “And Jesus went out of the temple and was going away. And his disciples came to him to show him the buildings of the temple. But Jesus answered and said to them: Do you see all these things? Truly I say to you, there will not be left here stone upon stone that will not be thrown down.” After Christ had foretold all that was to come upon Jerusalem, he went out of the temple, he who had preserved the temple from falling as long as he was in it. As long as the Word was among the Jews and did not take the kingdom of God away from them, so long the temple stood and the affairs of the Jews were safe. But after, according to his word, “The kingdom of God will be taken from you and given to a nation producing its fruit,” he took away the kingdom of God and gave it to the Gentiles, then both Jesus and the kingdom of God came to be among the Gentiles. Hence from then on neither Jesus nor the kingdom of God is held among the Jews, because they have been left like a booth in a vineyard, and like a hut in a cucumber field, and like a besieged city, because of the crime they committed against Christ. And everyone who receives the word of God is a temple of God, so that it may rightly be said to him: “Do you not know that you are the temple of God and the Spirit of God dwells in you?” Each one, then, being a holy temple of God because of the Spirit of God dwelling in him, if he sins, becomes himself the cause of his own desolation, so that Christ goes out from him; so that he who was before a temple of the Son of God afterwards becomes a desolate house, so that there is not left in him, of all his teachings and the buildings of a good life, a stone upon a stone that is not thrown down. Therefore, remembering the history of the desolation of Jerusalem, we must take care for ourselves, lest Christ go out of the temple that is in us, so that the buildings of our temple may remain safe, adorned with stones and gifts, so that those who see the buildings that are in us may say in wonder, “See what stones and what buildings!” It is worth looking into this too: how, as far as the text goes, the disciples speak thus to Jesus and show him the buildings of stone, as though he had never seen the temple itself but had first arrived from elsewhere as a stranger. To this we must answer as follows: since Christ, prophesying above its future ruin and desolation, uttered this threat, “Behold, now your house will be left to you desolate,” the disciples, hearing it, marvelled that such and so great a building of the temple should be reduced to nothing; therefore they say to Jesus, as another evangelist says more plainly, “Teacher, see what stones and what buildings!”, evidently to bend him to mercy for that place, so that he would not do what he had threatened. ### Scripture references - Matt 24:1: quotation, high confidence - Matt 24:2: quotation, high confidence - Matt 21:43: quotation, high confidence - Isa 1:8: quotation, high confidence - 1 Cor 3:16: quotation, high confidence - Mark 13:1: quotation, high confidence - Matt 23:38: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - On the transfer of the kingdom from the Jews to the Gentiles Origen speaks polemically; translated as written. - Quotations: Matt 24:1–2; 21:43; Isa 1:8; 1 Cor 3:16; Mark 13:1; Matt 23:38. ### Citation (SBL) Origen, Comm. Ser. Matt. 29 (PG 13:1639b–1640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-29). ## Commentary on Matthew, Latin Series 30 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-30 - Source: PG 13:1640b–1641b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Figuratively, the saints intercede for the human temple; the sinner is a temple destroyed little by little; and the Old Testament's letter is a temple to be rebuilt more spiritually, while heresies sit in it like Antichrist. ### Latin text Et hazc corporaliter dicta sint. Moraliler autem hoc ntodo. Cum sit humanae natura: admirabio lis constructio facta, videlicet templum Dei et Verbi ejus, discipuli exterique sancti, non solum tunc, sed etiam modo miranda opera Dei erga tigmentum humanum confitentes, ante conspectum Christi intercedunt, et provocant Christum, ut ne deserat genus humanum propter peccata ipsorum, sed magis moveant eum ad indulgentiam opera ejus miranda, quam ad iracundiam iniquitas eorum. Aliter. Sicut illud templum non insemel ενι dirutum , sed paulatim tempore procedenti, ita et omnis homo qui suscipit in se. verbum Dei, templum est. Et si quidem post peccatum non ad plenum decidit a verbo Dei, sed adhuc salvat es parte vestigia fidei et religionis in se mandatorum Dei, ῐ) templum est ex parte destructum et ex parte consistens. Qui autem postquam peccaverit, curam sui non habet, sed semper a tide decurrit, et a vita quae est secundum Evangelium, paulatim minuitur, donec ad plenum recedat a Deo viventi, hic est templum in quo non relinquatur lapis dogmatis super lapidem mandatorum Dei, qui non destruatur. Nos ergo prospicere nobis debemus, ut oinnis aedificatio pietatis in nobis integra perseveret, ut et lapidibus salutarium dogmatum adornati, et donis bonorum operum dccorati capiamus in nobis Dei virtutem, et gloriam, et Christum, qui est Verbum et sapientia Dei. Et tertiam expositionem introducit quidam huiusmodi : quoniam templum erat Dei aedificatum compositione sermonum significantium. omnis Scriptura Veteris Testamenti secundum historiam videlicet constructa. Quam qui construxerunt Moyses vel propheta: circumpositione litterarum, et ordinatione dictorum, acdificaverunt omnibus admirandam propter pulchritudincm lapidum , id est electorum dictorum, et donis sensuum laudandorum. lianc discipuli ostendunt Jesu suscipientes omnes Scripturas;‘ad quos Christus respondit , dicens destruendam esse a Verbo hanc corporalem et primam editionem, ut aedificetur divinius et mysterialius templum Scriptura: alterius. Templum autem esse Scripturam exposuit quidam ante nos. Et quoniam qui adversatur et extollitur supra omne quod dicitur Deus, qui sedet in templo Dei , Antichristus, falsus est sermo qui in Scripturis babetur, qui simulat veritatem, proferens testimonia impiorum dogmatum de Scripturis placari aliunde nolentibus : et ipse est qui adversatur, et super cathedram Scripturarum , et super aedificationem earum sedet, ostendens se quasi sit Deus. Et semper est videre sermones haeresum, antichristus in templo Scripturarum sedentes, et ex ipsis volentes eos placare qui audiunt, tanquam unusquisque eorum ipse sit Deus Verbum in Scripturis. ### English translation (Claude) Let these things be said in the bodily sense. Figuratively, in this way. Since the structure of human nature has been made admirable, namely as a temple of God and of his Word, the disciples and the other saints, not only then but now too, acknowledging the wonderful works of God towards the human creature, intercede before the face of Christ and appeal to Christ not to desert the human race because of their sins, but rather that his wonderful works may move him to forgiveness more than their iniquity to anger. Another way: as that temple was not destroyed all at once but little by little as time went on, so also every man who receives the word of God into himself is a temple. And if after sin he has not fallen away wholly from the word of God, but still preserves in part the traces of faith and of the religion of God's commandments in himself, he is a temple partly destroyed and partly standing. But one who, after he has sinned, has no care for himself, but always runs away from the faith and from the life that is according to the Gospel, is diminished little by little until he withdraws wholly from the living God; he is the temple in which there is not left a stone of doctrine upon a stone of God's commandments that is not thrown down. We must take care for ourselves, then, that every building of godliness in us may endure intact, so that, adorned with the stones of saving doctrines and decorated with the gifts of good works, we may hold within us the power of God, and glory, and Christ, who is the Word and the Wisdom of God. Someone introduces a third explanation of this kind: that the temple of God built by the composition of signifying words was the whole Scripture of the Old Testament, constructed, that is, according to the history. Those who built it, Moses and the prophets, by the arrangement of letters and the ordering of sayings, built it to be admired by all for the beauty of its stones, that is, of its chosen sayings, and for the gifts of its praiseworthy senses. This the disciples show to Jesus, taking up all the Scriptures; to whom Christ answered, saying that this bodily and first edition must be destroyed by the Word, so that a more divine and more mystical temple of another Scripture may be built. That Scripture is a temple has been explained by someone before us. And since he who opposes and exalts himself above everything that is called God, who sits in the temple of God, the Antichrist, is the false word found in the Scriptures, which feigns the truth, bringing forth testimonies for ungodly doctrines from the Scriptures to please those who are unwilling to be pleased in any other way, he is the one who opposes, and sits on the seat of the Scriptures and on their building, showing himself as though he were God. And one can always see the words of the heresies, antichrists sitting in the temple of the Scriptures, wishing to please their hearers from the Scriptures themselves, as though each of them were himself God the Word in the Scriptures. ### Scripture references - Matt 24:1: allusion, high confidence - Matt 24:2: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - 2 Thess 2:4: quotation, high confidence - 1 John 2:18: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 31 (from “Someone introduces a third explanation”), whose numeral was misread in the scan. A line of leaked footnote references is removed by a logged correction. - “Someone before us” who explained Scripture as a temple is unidentified. - Quotations: Matt 24:1–2; 1 Cor 1:24; 2 Thess 2:4; 1 John 2:18. ### Citation (SBL) Origen, Comm. Ser. Matt. 30 (PG 13:1640b–1641b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-30). ## Commentary on Matthew, Latin Series 32 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-32 - Source: PG 13:1641b–1642b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The Mount of Olives figures the Church of the Gentiles; the disciples who ask privately are the more advanced, and Christ's twofold coming is also his coming into the soul, first in humility and then in glory to the perfect. ### Latin text Sedeute autem ipso super montem Oliveti , accesserunt ad eum discipuli ejus secreto dicentes : Dic nobis quando hwc erunt, et quod signum adventus tui et consummationis saeculi ? Egressus de templo Jesus postquam dixit de eo, venit in montem Oliveti, et ibi sedebat cum discipulis suis. Puto autem mysterium esse montem Oliveti Ecclesiae qua: ex gentibus est , in qua sunt plantatee olivae, qualum singulae possunt dicere : Ego autem sicut oliva fructifera in domo Dei . Forsitan autem et in hoc Olivarum monte radices sunt bonae olivae. Rami autem inserti sunt oleastri in loco ramorum qui infidelitate praecisi sunt. Agricola autem in monte residens Oliveti, Verbum est Dei in Ecclesia confirmatum Christus, qui semper oleastri ramos inserit in bonam olivam patrum Moysi et camerarum prophetarum, ut accipientes pinguedinem a sanctis prophetis per hoc quod sensum eorum caute intel. ί) ligunt et suscipiunt, et Christum qui prophetatur ab illis. ofl'eranl fructum abundantem , et pinguiorem prioribus videlicet olivis , propter maledictionem quae erat in lege decussis, ut non possint esse in usu. Post hoc considerandum est illud, quoniam accedentium discipulorum ad Jesum . quidam quidem secrete accedunt ad eum , majorem in hoc ipso habentes fiduciam apud ipsum quasi domestici ejus , sicut cum interr-Ogarent eum de solutione parabolarum ; quidam autem non secrete, sed in commune eum interrogabant. Observa adhuc difi‘erentiam istorum , quoniam interdum quidem Pharisaei accedunt, sive tentantes, sive quolibet modo interrogantes ; interdum autem alii‘discere cupientes : tamen nunquam secrete accedunt ex multitudine. Et forsitan usque nunc qui prtecipuam susceperunt vitam, ct pr0pter hoc habent fiduciam ante Christum, aliquid amplius habentes quam illi qui ex fide communi acceduntad Jesum, dicunt ad eum: Dic nobis, quando erunt hwc ? Qum? Quod ait : Non stahit hic lapis super lapidem qui non destruatur. Et non hoc solum discere volunt, sed etiam signum adventus Christi et consummationis saaculi; et duo petunt ab eo, signum adventus ipsius , et consummationis sazculi. Est ergo in multis quidem creditus adventus Filii Dei et consummationis saeculi , praecipue tamen in eis qui elegantiorem vitam sectantur. Est et aliter videre duplicem Christi adventum, id est adventum Verbi in animam.Primum quidem rudes, et tunc incipientes cognoscere Christum, quoniam non possunt videre luciditatem pulchrifudinis, dicunt ; Vidimus eum, et non habebat speciem, neque decorem, sed species ejus inhonesta . Species autem inhonesta Verbi, stulta praedicatio est de Christo, quando prmdicamus Christum natum et crucifixum. Secundus autem adventus Christi, in viris perfectis; de quibus dicit dispensator verbi ipsius ‘°: Sapientiam autem loquimur inter perfectos. Hi autem perfecti amatores facti sunt pulchritudinis ejus, et rogant Verbum ut accingat se rationabilem gladium suum, et circumponat eum super mysterium nativitatis carnalis , quae appellata est mysterialiter femur. Hujusmodi enim discipuli laudant pulchritudinem et decus Verbi ; et huic secundo adventui juncta est consummatio saeculi in viro ad perfectionem venienti et dicenti : Mihi autem absit gloriari, nisi in cruce Domini nostri .Iesu Christi , per quam mihi mundus crucifixus est, et ego mundo “ l Si enim mundus crucifixus est justis, quibus mundus crucifixus est, facta est eis etiam consummatio mundi. Necessarie ergo qui habent fiduciam accedendi secrete ad Christum, si voluntdiscere signum adventus Christi et consummationis surculi , pra:bcant se dignos videre secundum adventum ipsius, et secundum quod tradidimus saeculi consummatio nem. ### English translation (Claude) “And as he was sitting on the Mount of Olives, his disciples came to him privately, saying: Tell us, when will these things be, and what is the sign of your coming and of the consummation of the age?” Jesus, having gone out of the temple after speaking about it, came to the Mount of Olives and sat there with his disciples. I think the Mount of Olives is a mystery of the Church from the Gentiles, in which are planted olive trees, each of which can say, “But I am like a fruitful olive tree in the house of God.” And perhaps on this Mount of Olives too the roots are of the good olive tree, while the branches of the wild olive have been grafted in the place of the branches cut off for unbelief. The husbandman sitting on the Mount of Olives is the Word of God established in the Church, Christ, who always grafts the branches of the wild olive into the good olive tree of the fathers, of Moses and the prophets, so that, receiving richness from the holy prophets by carefully understanding and receiving their sense, and Christ who is prophesied by them, they may bear abundant fruit, richer, that is, than the earlier olive trees, which were struck down because of the curse that was in the law, so that they cannot be of use. After this we must consider that, of the disciples who came to Jesus, some come to him privately, having in this very thing greater confidence with him as members of his household, as when they asked him for the solution of the parables; while others asked him not privately but in common. Note further the difference between these: sometimes Pharisees come, whether testing him or asking in whatever way, and sometimes others desiring to learn; yet none from the multitude ever comes privately. And perhaps to this day those who have taken up an outstanding life, and for this reason have confidence before Christ, having something more than those who come to Jesus from the common faith, say to him: “Tell us, when will these things be?”, the things, that is, of which he said, “There will not stand here stone upon stone that will not be thrown down.” And they wish to learn not only this but also the sign of Christ's coming and of the consummation of the age; and they ask two things of him, the sign of his coming and of the consummation of the age. The coming of the Son of God and the consummation of the age, then, is believed in many, but especially in those who pursue a finer life. And there is another way to see Christ's twofold coming, that is, the coming of the Word into the soul. At first those who are untaught and are then beginning to know Christ, because they cannot see the brightness of his beauty, say: “We saw him, and he had no form or comeliness, but his appearance was without honour.” The dishonoured appearance of the Word is the foolish preaching about Christ, when we preach Christ born and crucified. But the second coming of Christ is in perfect men, of whom the steward of his word says: “But we speak wisdom among the perfect.” These perfect ones have become lovers of his beauty, and ask the Word to gird on his rational sword and place it over the mystery of his fleshly birth, which is called mystically the thigh. For such disciples praise the beauty and comeliness of the Word; and to this second coming is joined the consummation of the age in the man who is coming to perfection and says: “But far be it from me to glory except in the cross of our Lord Jesus Christ, through which the world has been crucified to me and I to the world.” For if the world has been crucified to the righteous, those to whom the world has been crucified, for them the consummation of the world has also come about. Necessarily, then, those who have the confidence to approach Christ privately, if they wish to learn the sign of Christ's coming and of the consummation of the age, should show themselves worthy to see his second coming and, in the sense we have given, the consummation of the age. ### Scripture references - Matt 24:3: quotation, high confidence - Ps 52:8 (51:10 LXX): quotation, high confidence - Rom 11:17: allusion, high confidence - Rom 11:24: allusion, high confidence - Matt 13:36: allusion, medium confidence - Matt 24:2: quotation, high confidence - Isa 53:2: quotation, high confidence - Isa 53:3: quotation, high confidence - 1 Cor 1:21: allusion, high confidence - 1 Cor 1:23: allusion, high confidence - 1 Cor 2:6: quotation, high confidence - Ps 45:3 (44:4 LXX): allusion, high confidence - Gal 6:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen reads the Lord's “coming” and the “consummation of the age” also as inward events in the soul of the perfect; translated as written. - Quotations: Matt 24:3; Ps 52:8 (51:10 LXX); Rom 11:17–24; Matt 13:10, 36; Matt 24:2; Isa 53:2–3; 1 Cor 1:21–23; 2:6; Ps 45:3 (44:4 LXX); Gal 6:14. ### Citation (SBL) Origen, Comm. Ser. Matt. 32 (PG 13:1641b–1642b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/28/#p-32). ## Commentary on Matthew, Latin Series 33 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-33 - Source: PG 13:1642b–1646b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The many who come saying “I am the Christ” are above all false interpretations of Scripture and feigned virtues; doctrinal error, even among churchmen, is worse than moral failure, and every counterfeit of truth or virtue is Antichrist. ### Latin text Et respondens Iesus dixit eis : Videte ne quis vos seducat. Multi enim venient in nomine meo dicentes quod ego sum Christus , et multos seducent . Qui simpliciter intelligunt, arbitrantur quod hoc solum haec verba significant, quoniam multi erant venturi christos se asserentes, habentes in se etiam quasdam virtutes mirandas, et verba quibus provo-. cent multos ad credendum, qui dignos seductione se prabuerint. Joannes autem in Epistola sua “ dicit: Et sicut audistis quoniam Antichristus ueniet , nunc antichristi multi facti sunt; unde scimus quoniam novissima hora est. Docet his verbis, omne verbum quod a veritate extraneum est, et asseritse Verbum esse Dei, Antichristum esse, sic enim possibile est intelligere quod ait: Et nunc antichristi multi fricti sunt, cum unum sit, quod est verum. Sicut antem manifestat historia lectionum, non multi fuerunt homines in tempore apostolorum qui christos se esse dixerunt, nisi forte Dosithcus Samareus, unde et Dositheani dicuntur; et Simon de quo referunt Actus apostolorum, qui se Virtutem esse Dei magnam pronuntiabat. Praeter hos neque ante , neque postmodum fuerunt, quantum ad scientiam meam. Sed omnis sermo qui profitetur expositionem Scri- ‘pturarum et fidem earum, non autem habet veritatem, juste Antichristus esse intelligendus est , veniens in nomine Christi, et dicens quod ego sum Christus, mentiens, ct minime potensostendere veritatis formam in se. Et quoniam eis qui discutiunt verba Scriptura: uti inveniant sensum ejus, frequenter occurrunt quidam intellectus quasi veri , cum non sint veri, aliquando autem traduntur et ab aliis, verisimilibus coloratis sermonibus , ut non facile inveniatur qui verus est sensus , priusquam adversus mendaces existimationes iuventus fuerit verior sensus et firmior : prepterea puto quod Christus ad interrogationem discipulorum suorum dicentium : Quando hcce erunt? et quod signum adcentus tui, et consummationis sweuliflta respondit: Videte ne quis vos seducut. Multi enim venient in nomine meo dicentes: Ego sum Christus, et multos seducent. Vere enim qui implet illud mandatum quod ait : Estote prudentes nummularii; et illud quod ait: Omnia probate : quod bonum est tenete: ab omni specie mala abstinete vos “, multos videbit seduci a multis intellectibus et verbis profitentibus esse se Christum Dei Verbum. Et utinam soli qui extra Ecclesiam sunt seducerentur, facile erat cavere seductionem. Nunc autem ipsi qui profitentur se ecclesiasticos esse, de necessariis quibusque capitulis falluntur et seducunttu', sicut ipsa dissensio eorum testimonium est, quoniam et qui intus sunt seducuntur. Sed consequenter, quemadmodum solet esse in errantibus per vias has corporales differentia erroris , et quidam quidem etiam contra ipsam publicam viam quae quaeritur, vadunt errantes, alii autem modicum aliquid de semita recta declinant, ut sint revocabiles: et multae sunt errantium difi'erentiae : ,hoc modo videmus etiam eos qui a veritate aberrant. Et Marciones quidem, et Basilides, et Valentiniani, et Apelliani, et Ophitae, multum a_ preposita errant via, qui omnino contraria sapiunt veritati. Quidam autem de publicis quidem et manifestis cwapitulls non dissentiunt : utputa de uno Deo qui legem et Evangelium dedit , aut de Christo Jesu primo‘aenito universae creatura: , qui in fine saeculi secundum praedicationes pr0phetarum venit in mundum, et suscepit in se veram humanae carnis natu- ram, ut etiam nativitatem subiret ex Virgine , et mortem crucis suscepit, et surrexit a mortuis , (1 deificavit quam susceperat humanam naturam Adhuc autem et de Spiritu sancto , quoniam ipse ille fuit in patriarchis et prophetis , qui postea in apostolis datus est, et de resurrectione mortuorum sicut Evangelium docet certissime credunt, et omnia quaecunque feruntur in Ecclesiis. De aliis autem non paucis, tamen modicis, nova proponunt dogmata, et ipsi utique sunt ex illis qui seducuutur a falsis intellectihus, et verbis venientibus in nomine Christi, qui est Verbum et veritas. Et malum qnidem est invenire aliquem secundum mores vita: ero rantem, multo autem pejus arbitror esse in dogmatibus aberrare etnon secundum verissimam reéulam Scripturarum sentire. Quoniam sicut [si] in peccatis mortalibus puniendi sumus, amplius propter dogmata falsa peccantes. Si enim sufficeret conversatio morum bonorum hominibus ad salutem, quomodo apud gentes philosophi, aut apud haereticos multi continenter viventes nequaquam salvantur, quasi obscurante et sordidante conversationem eorum dogmatis falsitate? Arbitror autem quoniam generalem munditiam quae est non solum in actibus, sed etiam in scientia , volens ostendere sermo in psalmo vicesimo tertio “, dicit: Qui: ascendet in montem Domini, aut quis stabit in loco sancto ejus? Innocens manibus , et puro corde. lu Proverbiis autem “ : Quis gloriabitur castum se hac bere cor, aut quis confidat mundum se esse α peceatis? Mundum'ergo corde et castum corde non alium ’ arbitror esse, nisi eum qui ab omni dogmate falso mundum et castum possidet cor ; sic et innocentem manibus et mundum a peccatis eum existimo esse qui in actibus vitae sua: irreprebensibilis est. Sciendum est autem quioniam, quantum ad veritatem , impossibile est esse aliquem innocentem manibus , et 'mundum a peccatis , ut non sit purus cordeet castus a dOgmatibus falsis, sicut econtrario impossibile est mundum quidem et castum esse corde a dogmatibus falsis , utnon sit innocens manibus et mundus a peccatis. Haec enim alterutrum se sequuntur et non separantur ab invicem, sermo Inundus in anima et vita irreprebensibilis. Abundantius autem de capitulo illo tractavimus, docentes nos ipsos secundum ea quae visa sunt nobis in loco, ut custodiamus nos ab omni errore falsorum dogmatum, sive demanifestis et principalibus capitulis, site de his quae videntur minora, ut audiamus qui dixit νε Non declinabitis ad dexteram, aut sinistram ; ab eo qui dixit ‘3: Ego sum via. Nec seducamur, sed vigilemus, ne quis uos fallat eorum qui veniunt in nomine Christi, dicentes : Ego sum Christus, ego sum veritas, ct sapientia, ct lumen verum. Puto autem quianon solum est sermo Christus, est et sermo Antichristns; veritas Christus, et simulata veritas Autichristus sapientia Christus, et simulata sapientia Antichristus, fallens amatores sapientia: Dei et ινοι-ἰισιιία num ηννιηισ. “manu.-. ,γι μ .,- .. veritatis, quae omnia pertinent ad tidei rationem. Sed etiam iu his virtutibus quibus conversamur secundum Deum, invenimus omnes veras virtutes esse Christum, et omnes simulatas virtutes Antichristum. Quonia‘m omnes species boni quascunque habet Christus in se- iu veritate ad a3diticationem hominum, eas omnes habet in se diabolus in specie ad seductionem sanctorum. Si enim Christus justitia est , sunt autem frequenter viae viri quae videntur esse justas , novissima autem earum respiciunt in profundum inferni δ’. Quando ergo videtur justitia cum non sit justitia vera, ea talis justitia Antichristus est, adversus justitiam Christum. Arbitror et castitatem esse Antichristum, quae est apud 853 haereticos, in errorem mittens homines, ne intelligant ecclesiasticam _castitatem Christum: Sic et misericordia est Antichristus contra misericordiam Christum; qui faciunt elcemosynas, sed non propter justitiam Dei. Est et patientia An'tichristus in eis qui videntur quidem pati pro Christianitate, et usque ad eli‘usioncm sanguinis concertantes, videlicet ne videantur denegare Christianitatem :yiniquitatem autem in excelsum, in ipsa etiam elI'usione sanguinis sui loquuntur, et ponunt in cmlo os suum. Est et virtus Antichristus seduccns ignorantes, quoniam multi dicturi sunt Christo invilla die : Domine, in nomine tuo dazmonia ejecimus, et virtutes multas fecimus ’. Ad quos respondebit : Discedite a me, omnes qui operamini iniquitatem ’C nunquam vos novi δι. Si enim nunquam eos Christus cognovit, virtutes autem se fecisse gloriantur in nomine Christi, non erant virtutes illa: a Christo qui non noverat illos, sed ab eo qui transtigurat se non solum in angelum lucis, sed etiam in ipsum Christum. Opus est ergo nobis Deo auxiliatore, et ipso Christo vivente in nobis, ut apertis oculis nostris videamus ne quis nos seducat, vel sermo, vel virtus, vel ab intus, vel a foris, promittens se esse Christum, cum sit inimicus ejus cazterarumque virtutum ipsius. Considera etiam illud, quod multi veniunt in nullo alio nisi in nomine meo. Solum enim nomen Christi Autichristus suscipit, nec opera facit, nec verba veritatis ejus docet, nec sapientiam ejus ostendit iu se. Et quemadmodum, secundum ι) quosdam Barabbas dicebatur etJesus, sed latro erat nihil habens Jesu praeter nomen, sic multos existimo christos, scd nomine tantum. Nota autem quoniam nusquam invenitur Dominus in Scripturis hoc ipso sermone utens, et dicens : Ego sum Christus, ut ne simile aliquid dicat multis venturis in nomine ejus atque dicentibus : Ego sum Christus. Sufliciebant enim ei ad credentium tidem quoniam ipse est Christus, opera Dei quae solus poterat facere Christus, et sermo quem docebat, et virtus, Super mille voces clamantes : Ego sum Christus δ’, Sic autem nunquam manifeste dixit : Ego sum, sed per opera dixit et per doctrinam pietatis, ut ipse dicat ad Petrum, quasi qui nunquam abeo audisset, didicisset autem a Patre quia ipse erat Christus Filius Dei vivi : Beatus es, Simon Bar-Jona, quia non caro et sanguis revelari! tibi, sed Pater meus qui est in caelis . Si enim ipse in corpore constic tutus manifeste dixissetad eum : Ego sum Christus, caro ei rcvelasse videbatur, non tantum Pater. Propterea suflicit ad seductionem antichristorum hoc solum quod dicunt : Ego sunt Christus, quod nuuquam Christus legitur dixisse, et multi sunt qui seducuntur. Lata est enim porta et spatiosa via qua: ducit ad perditionem, et multi intrant per eam ἰς pauci autem qui inveniant eam viam quae ducit ad vitam . ### English translation (Claude) “And Jesus answered and said to them: See that no one leads you astray. For many will come in my name, saying, I am the Christ, and will lead many astray.” Those who understand simply think that these words signify only this: that many were to come asserting that they were christs, having in themselves even certain wonderful powers, and words by which they would lure to belief many who showed themselves deserving of being led astray. But John in his letter says: “And as you have heard that Antichrist is coming, so now many antichrists have arisen; from which we know that it is the last hour.” By these words he teaches that every word which is foreign to the truth and asserts itself to be the Word of God is Antichrist; for so it is possible to understand his saying, “And now many antichrists have arisen,” since that which is true is one. But, as the record of what we read shows, there were not many men in the time of the apostles who said that they were christs, except perhaps Dositheus the Samaritan, from whom the Dositheans are named, and Simon, of whom the Acts of the Apostles relate that he proclaimed himself the great Power of God. Besides these, neither before nor afterwards were there any, as far as I know. But every word that professes the exposition of the Scriptures and their faith, yet does not have the truth, must rightly be understood as Antichrist, coming in the name of Christ and saying, “I am the Christ,” lying, and quite unable to show in itself the form of truth. And since to those who examine the words of Scripture to find its sense there often occur certain understandings that seem true but are not true, and sometimes these are handed on by others too in plausible, well-coloured words, so that the true sense is not easily found until a truer and firmer sense has been found against the lying opinions: therefore I think that Christ, in answer to his disciples' question, “When will these things be, and what is the sign of your coming and of the consummation of the age?”, answered thus: “See that no one leads you astray. For many will come in my name, saying, I am the Christ, and will lead many astray.” For truly one who fulfils the commandment that says, “Be wise money-changers,” and the one that says, “Test all things; hold fast what is good; abstain from every form of evil,” will see many led astray by many understandings and words that profess to be Christ, the Word of God. And would that only those outside the Church were led astray; it would be easy to beware of their seduction. But now those very people who profess to be churchmen are deceived and led astray on various necessary points, as their very disagreement bears witness, since even those within are led astray. But accordingly, just as among those who go astray on these bodily roads there is a difference in going astray, and some wander away even in the opposite direction from the public road that is sought, while others turn aside only a little from the right path so as to be recoverable, and there are many differences among those who stray, so too we see those who stray from the truth. The Marcionites, Basilides, the Valentinians, the Apellians, and the Ophites stray far from the appointed road, holding things wholly contrary to the truth. But some do not dissent on the public and manifest points: for example, about the one God who gave the law and the Gospel; or about Christ Jesus, the firstborn of all creation, who at the end of the age, according to the preaching of the prophets, came into the world and took upon himself the true nature of human flesh, so that he also underwent birth from a virgin, and accepted the death of the cross, and rose from the dead, and deified the human nature he had taken up; and further about the Holy Spirit, that it was he who was in the patriarchs and prophets who was afterwards given in the apostles; and about the resurrection of the dead, as the Gospel teaches, they believe most surely, and all things that are handed down in the churches. But on other points, not few, yet small, they put forward new doctrines, and they too are surely among those who are led astray by false understandings and words that come in the name of Christ, who is the Word and the truth. It is evil to find someone straying in the conduct of his life, but I think it much worse to stray in doctrines and not to think according to the truest rule of the Scriptures. For just as we are to be punished for mortal sins, so we are punished more for sinning through false doctrines. For if a good moral way of life were enough for men's salvation, how is it that among the Gentiles the philosophers, or among the heretics many who live continently, are by no means saved, as though the falsity of their doctrine darkened and soiled their way of life? I think that the word in the twenty-third psalm, wishing to show a general cleanness which is not only in actions but also in knowledge, says: “Who shall ascend the mountain of the Lord, or who shall stand in his holy place? The innocent in hands and pure in heart.” And in Proverbs: “Who will boast that he has a chaste heart, or who will be confident that he is clean from sins?” I think, then, that the clean of heart and chaste of heart is none other than one who possesses a heart clean and chaste from every false doctrine; and I consider the innocent in hands and clean from sins to be one who is blameless in the actions of his life. But it must be known that, in truth, it is impossible for anyone to be innocent in hands and clean from sins without being pure in heart and chaste from false doctrines; just as, on the contrary, it is impossible to be clean and chaste in heart from false doctrines without being innocent in hands and clean from sins. For these follow each other and are not separated from one another: a clean word in the soul and a blameless life. We have treated that point more fully, teaching ourselves according to what seemed right to us in this place, so that we may guard ourselves from every error of false doctrines, whether on the manifest and principal points or on those that seem lesser, so that we may hear him who said, “You shall not turn aside to the right or to the left” from him who said, “I am the way.” And let us not be led astray, but be watchful, lest any of those who come in Christ's name deceive us, saying: “I am the Christ, I am the truth, and the wisdom, and the true light.” And I think that not only is Christ a word, but Antichrist is also a word; Christ is truth, and feigned truth is Antichrist; Christ is wisdom, and feigned wisdom is Antichrist, deceiving the lovers of the wisdom of God and … of the truth, all of which belong to the account of the faith. But also in those virtues by which we live according to God, we find that all true virtues are Christ, and all feigned virtues Antichrist. For all the forms of good that Christ has in himself in truth for the building up of men, the devil has all of them in himself in appearance for the seduction of the saints. For if Christ is righteousness, yet there are often ways of a man that seem to be righteous, but their end looks into the depth of hell. When, then, righteousness appears though it is not true righteousness, such righteousness is Antichrist, against Christ who is righteousness. I think that the chastity found among heretics is also Antichrist, sending men into error so that they do not understand that the church's chastity is Christ. So too there is a mercy that is Antichrist against Christ who is mercy: those who give alms, but not for the sake of God's righteousness. There is also a patience that is Antichrist in those who seem to suffer for Christianity and contend even to the shedding of blood, evidently so as not to seem to deny Christianity; but they speak iniquity on high even in the very shedding of their blood, and set their mouth against heaven. There is also a power that is Antichrist, leading the ignorant astray, since many will say to Christ on that day: “Lord, in your name we cast out demons and did many mighty works.” To whom he will answer: “Depart from me, all who work iniquity; I never knew you.” For if Christ never knew them, yet they boast of having done mighty works in Christ's name, those mighty works were not from Christ, who did not know them, but from him who transforms himself not only into an angel of light but even into Christ himself. We need, then, with God's help and with Christ himself living in us, to see with open eyes that no one leads us astray, whether a word or a power, from within or from without, promising that it is Christ when it is his enemy and the enemy of his other virtues. Consider also this: that many come in nothing else but “in my name.” For Antichrist takes up only the name of Christ; he neither does his works, nor teaches the words of his truth, nor shows his wisdom in himself. And just as, according to some, Barabbas was also called Jesus, but was a robber having nothing of Jesus except the name, so I think there are many christs, but in name only. Note that nowhere in the Scriptures is the Lord found using this very word and saying, “I am the Christ,” so that he would not say anything like the many who were to come in his name and say, “I am the Christ.” For to make believers believe that he is the Christ, the works of God which only Christ could do, and the word he taught, and his power, were enough for him, above a thousand voices crying, “I am the Christ.” So he never said plainly, “I am,” but he said it through his works and through the teaching of godliness; so that he himself says to Peter, as to one who had never heard it from him but had learned from the Father that he was the Christ, the Son of the living God: “Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, but my Father who is in heaven.” For if he himself, being in the body, had said plainly to him, “I am the Christ,” flesh would seem to have revealed it to him, not the Father alone. Therefore it is enough for the seduction worked by the antichrists that they say only this, “I am the Christ,” which Christ is never read to have said; and many are led astray. For wide is the gate and broad the way that leads to destruction, and many enter by it; but few are those who find the way that leads to life. ### Scripture references - Matt 24:4: quotation, high confidence - Matt 24:5: quotation, high confidence - 1 John 2:18: quotation, high confidence - Acts 8:10: allusion, high confidence - 1 Thess 5:21: quotation, high confidence - 1 Thess 5:22: quotation, high confidence - Col 1:15: allusion, high confidence - Ps 24:3 (23:3 LXX): quotation, high confidence - Ps 24:4 (23:4 LXX): quotation, high confidence - Prov 20:9: quotation, high confidence - Deut 5:32: quotation, high confidence - John 14:6: quotation, high confidence - John 1:9: allusion, medium confidence - Prov 14:12: quotation, high confidence - Ps 73:8 (72:8 LXX): allusion, high confidence - Ps 73:9 (72:9 LXX): allusion, high confidence - Matt 7:22: quotation, high confidence - Matt 7:23: quotation, high confidence - 2 Cor 11:14: allusion, high confidence - Gal 2:20: allusion, medium confidence - Matt 27:16: allusion, medium confidence - Matt 16:16: allusion, high confidence - Matt 16:17: quotation, high confidence - Matt 7:13: quotation, high confidence - Matt 7:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two lines of leaked footnote references and a stray marginal number are removed by logged corrections. After “deceiving the lovers of the wisdom of God and” a short stretch is garbled in the scan; marked “…”. - Origen sets out points of the church's rule of faith (one God of the law and the Gospel; Christ the firstborn of creation, born of a virgin, crucified, risen, who “deified the human nature he had taken up”; the one Holy Spirit in the prophets and the apostles; the resurrection) and judges doctrinal error worse than moral failure, saying that heretics and philosophers who live continently are not saved; translated as written. He names Marcionites, Basilides, Valentinians, Apellians, and Ophites. - “For just as we are to be punished for mortal sins”: the scan prints “[si]”, left out; the second half of the sentence (“so we are punished more”) is supplied by sense from the Latin's elliptical wording. - “Be wise money-changers” is an unwritten saying (agraphon) often cited by Origen. The remark that Barabbas was also called Jesus “according to some” refers to manuscripts of Matt 27:16–17. - Quotations: Matt 24:4–5; 1 John 2:18; Acts 8:9–10; 1 Thess 5:21–22; Col 1:15; Ps 24:3–4 (23 LXX; Origen's “twenty-third psalm”); Prov 20:9; Deut 5:32; John 14:6; Prov 14:12; 16:25; Ps 73:8–9 (72 LXX); Matt 7:22–23; 2 Cor 11:14; Matt 16:16–17; 7:13–14. ### Citation (SBL) Origen, Comm. Ser. Matt. 33 (PG 13:1642b–1646b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-33). ## Commentary on Matthew, Latin Series 34 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-34 - Source: PG 13:1646b–1646d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen asks, on the simple sense, how hearing “battles” differs from hearing “reports of battles.” ### Latin text Audietis autem praelia, et opiniones prwliorum. Videte ne terreamini. Oportet enim lucc fieri, sed nondum est finis . Lucas autem hoc modo: Cum audieritis prarlia et seditiones, ne terreamini . Duo proponit, unum quidem ita : Audietis praelia; alterum autem : Auditiones prreliorum. Et primum quidem videamus secundum simplicem traditionem, secundum quod multi intelligunt, quid distant auditiones prazliorum a praeliis. Pone mihi praelia esse ubi civitates super civitates insurgant, aut gentes gentibus, aut alter alterius rem tollat, vel fortiorinterliciat , fortem. Quid ergo post praelia auditiones significent prteliOruiuiMaxime quia non est dictum—z Videbitis praelia, et audietis de praeliis, sed utrinque posuit : Audietis; id est, et praelia audietis, et praeliorum auditioncs audietis. Et ponamus audire quidem praelia, esse quando filii pacis a praeliis custodiunt oculos suos mundus, ut non videant maligna; et quoniam non possunt aspicere super labares et dolores, audiunt de praeliis qualis civitas pugnet adversus qualem civitatem, aut qualis gens a quali expugnetur gente. Quid autem erit extra hoc alterum audire praelia, ct audire auditiones praeliorum? Vide ergo si potes (quantum ad simplicitatem verbi dico) tarem differentiam dare: non est idipsum longe praelium positum audire quia praelium est, etjuxta praelium esse, et ipsas praeliantium voces. audire. Habet ergo utrumque suam significationem: Et forte υ , qui quidem audit ipsas voces quae fiunt in praeliis, audit praelia; qui autem de praeliis longe gestis audit, auditiones audit praeliorum : nec enim ipsa praelia audit. Cum sint autem sermones ambigui, potest quis ex diverso dicere, quoniam qui longe quidem est, amplius audit de illis; qui autem est juxta praelia,'audit ipsorum praeliorum auditiones. lu utroque ergo videtur esse aliquis dill‘ereutiae intellectus. ### English translation (Claude) “And you will hear of battles and reports of battles. See that you are not alarmed; for these things must take place, but the end is not yet.” And Luke in this way: “When you hear of battles and insurrections, do not be alarmed.” He puts forward two things: one thus, “You will hear battles,” and the other, “reports of battles.” And first let us see, according to the simple tradition, as many understand it, how reports of battles differ from battles. Suppose for me that there are battles where cities rise against cities, or nations against nations, or one takes another's property, or a stronger man kills a strong one. What, then, do reports of battles signify, after battles? Especially since it is not said, “You will see battles and hear of battles,” but in both he put “you will hear”: that is, you will both hear battles and hear reports of battles. And let us suppose that hearing battles is when the sons of peace guard their eyes clean from battles so as not to see evil things, and since they cannot look upon toils and griefs, they hear about battles, what city fights against what city, or what nation is overcome by what nation. What, then, besides this will be the other thing, to hear battles and to hear reports of battles? See, then, whether you can (I speak as to the simple sense of the word) give a difference of this kind: it is not the same to hear of a battle set far off, that there is a battle, and to be near a battle and hear the very voices of those fighting. Each, then, has its own meaning. And perhaps one who hears the very voices that occur in battles hears battles, while one who hears about battles fought far away hears reports of battles, for he does not hear the battles themselves. But since the words are ambiguous, someone may say the contrary: that one who is far away hears more about them, while one who is near the battles hears the reports of the battles themselves. In both, then, there seems to be some understanding of the difference. ### Scripture references - Matt 24:6: quotation, high confidence - Luke 21:9: quotation, high confidence - Isa 33:15: allusion, medium confidence - Hab 1:13: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 24:6; Luke 21:9; Isa 33:15; Hab 1:13. ### Citation (SBL) Origen, Comm. Ser. Matt. 34 (PG 13:1646b–1646d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-34). ## Commentary on Matthew, Latin Series 35 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-35 - Source: PG 13:1646d–1649a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Figuratively, the battles and reports of battles are the conflicts of heresies and philosophies that the advanced Christian must hear and discern without alarm before the Word's glorious coming into the soul. ### Latin text Ascende nunc ad moralem intellectum et spiritalem, si quo modo possis aliquem sensum de eminentia scientiae Christi, et de subtilitate evangelistarum invenire dignum, ut non deponas evangelica: sapientia: dignitatem. Vide ergo si recordantes ea quae superius tradita sunt de eo quod ait" : Multi uenient in nomine meo dicentes : Ego sum Christus, et mullos sedarent, possumus secundum eorum consequentiam etiam ista interpretari. Omnis igitur qui perfectus est, ct videt in animam suam gloriosum adventum Verbi, quod corrumpit et consummat mundum, et crucifigit eum viro justo, ut moriantur in eo omnes res mundiales, et qui exercitatos habet sensus ad capiendum, necesse est ut quaerens et discutiens, in multa incurrat dogmatum praelia; audiet etiam multos profitentes veritatem, 854 et diversas de ea traditiones : ut sicut bonus miles Verbi'iuvulnerabilis animo maneat ab omnibus profitentibus veritatem, non autem videntibus eam ..eque manifestantibus, sed contraria veritatis quasi veritatem pronuntiantibus, et dignus efliciatur suscipere in animam suam gloriosum Christi adventum, secundum quod est Deus Verbum, quod luit in principio apud Deum, quod solet venire ad eos qui, postquam cognoverint Christum secundum carnem, et susceperint Verbum quod factum est caro, tantum ascendunt pra: multis, ut possint capere non qualemcunque gloriam, sed gloriam quasi Unici a Patre. Etl‘orsitan a[in] diversis gloriis Verbum Dei apparet, sccundum. virtutem uniuscujusque animae videntis, secundum quod se capacem anima unaquaeque prrebuerit. Ei ergo qui perlectus cst, ει· ad consummationem saeculi pervenit quan- ο tum ad se, tale apparet Verbum, ut qui viderit cum, dicat: Vidimus gloriam ejus, gloriam quasi Uuici a Patre, plenum gratia et veritate °°. Ergo si quis dignus habendus est ut tale suscipiat Verbum, et videat, necesse habet ante hujusmodi visionem Verbi audire in anima sua praelia ; per alios autem qui quasi veritatem asserunt quidquid illis fuerit visum, praeliorum auditiones. Et bene Salvator proficientibus ad perlectum discipulis, postquam locutus est de prazliis, superaddidit: Videte, et non dixit : Audite, hortans eos sollicitos esse ut oculis anima: possint videre, postquam audierint praelia et auditiones praeliorum, singulorum quae audiuntur naturam,’et videntes eam non terreantur : quoniam talia intelligibilia praelia solent in diversis persltasionibus occurrere hominibus justis, et conturbare et commovere animas eorum ad dubitandum ne forte vera sint quze verisimilia esse videntur, cum sint l'alsa, aut certe vel ad credendum eis perfecte quasi veris. Quotquot ergo proficiscuntur ad perlectiouem qua? est in Christo, et ad conversationem ccelcstis Ecclesiae, cum audierint praelia haeresum, quae adversus veram fidem et adversus seipsos invicem praeliantur, et audierint auditiones praeliorum philosolsbiae, et vanae seductionis secundum traditionem bominum,secundum elementa hujus mundi, et non secundum Christum. exercitantes seipsos in bis qure dicuntur, quierunt et cogitant mandatum Christi' dicentis : Videte, et videntiquidem quae dicuntur, videntes autem cum verisimilitudine mendacia, non seducuntur, sed sperant sine vulnere talium przeliorum gloriosum adventum videre Chri- Sli, qui est Verbum : maxime si audientes secunduntCln-isti mandatum praelia et auditiones pra:liorum, nullam perturbationem anima: patiantur. sed sub pare Dei protecti, quae custodit corda et sensus dignorum, non fuerint territi. Si quis antem audiens pracla et auditiones praeliorum, secnn dum quod exposuimus, non fuerit sollicitus ad videndum ea quzc dicuntur in diversis verisimifltudinibus, et quia non luit sollicitus ad videndum, territus fuerit, non solum decipietur a multis venientibus in nomine Christi, et dicentibus : Ego sum Christus ", verum etiam interficietur ab hujusmodi gladiis insanabilia suscipiens vulnera; de quibus gladiis dictum est : Vulnerant gladii, quorum vulnera sapientium lingua: solent sanare. lli autem qui perturbantur, et quia non sibi prospiciunt, in bujusmodi praelium cadunt, illi sunt qui in valle Sion vulnerantur et moriuntur, de quibus dicit Scriptura : Vulnerati tui non vulnerati gladio, nec mortui tui mortui in bello. De quibus nunc tantum significare oportet nos : sed non cujuscunque hominis esse praeparare ad audiendum pra2lia et auditiones praeliorum, ut audiens videat, et non terreatur, sed viri perfecti In Christo, in carne quidem viventis, non tamen secundum carnem militantis; cujus militiae arma non sunt carnalia, scd fortia Deo, et valentia destruere munitiones et cogitationes extollentium se adversus scientiam Dei. Nam secundum Salomonem, multas civitates munitas bzeresnm suasione verborum ascendit vir sapiens, et ascendens destruxit munitionem in qua impii confidebant. Paulus destruxit, qui paratus fuerat ad destrui-tionem civitatum munitarum, adversantium veritati. Qui talis est, postquam audierit prtelia et auditiones praeliorum, videns, et quasi sapiens ascendens super civitates munitas, et destrucns munitiones in quibus impii conti-labant, laudans Deum et gratias agens Deo, et a quo didicit talia praelia praeliari, et servare mandatum quod ait : Sanctificate bellant ", clamat et dicit : Bentdictus Dominus Deus qui docet manus meas in bellum, et digitos meos in prwlium, misericordia et refugium meum . Ει propter huiusmodi praelia dicitur de David ab uxore Aabal ε’ : Prwlia Domini ’ dominus meus pugnabit. Puto autem et mysteria esse talium praeliorum praelia quae iu Scripturis leguntur ; mysteria etiam esse destructionis prazliantium adversus veritatis congregationem, maxime quae leguntur in libro Jesu Nave de destruction? bus civitatum : et mysteria sunt omnium congrega- tionum adversariarum virtutum. Audientescrgo‘praelia et auditiones talium praeliorum, attendamus quod ait : Videte ne terreamini. Et debemus scire quoniam Oportet haec fieri exspet tanti adventum Verbi, ut audiant praalia et auditiones praeliorum; sed non statim ut audierit, mox erit finis. Propter quod tinem oportet exapectare omnem hominem qui vult fieri salvus , quoniam qui perseveraverit usque in finem, hic salvus erit . Secundum Lncam autem “, si audierimus praelia et seditiones. ne conturbemur. Prazlia quidem qum fiunt a 855 scientia falsi nominis et a sapientia principum hujus mundi; seditiones autem , non consen tientiunt sibi invicem in conventu Ecclesiae. Diversas enim sententias de variis negotiis manifeste audimus, maxime qui volumus proficisci ad perfectionem quae est in Christo. Non solum extra Ecclesium pnelia, verum etiam in Ecclesia intus seditiones. quibus omnibus alieni fuerunt apostolorum discipuli, quorum omnium, sicut in Actibus apostolorum “ est scriptum , erat eor unum et anima una. Confirmali enim erant in eodem sensu et in eadem scientia. Tamen nos, etsi aualiverimus ejusmodi praelia et seditiones ejusmodi, non terreamur. Oportet enim primum antequam videamus perfeetiouem sapientia: quae estin Christo, hazc fieri; sed non statim erit linis quem quaerimus. Oportet enim nos stabiliri et confirmari in pace, ut sine terrore simus, nec a seditionibus conturbemur, ut post lure valeamus capere finem qui non est in auditione ο prmliorum neque in ipsis seditionibus; pacificus enim finis longe est ab omnibus istis. ### English translation (Claude) Rise now to the figurative and spiritual understanding, if in some way you can find a sense worthy of the eminence of Christ's knowledge and of the subtlety of the evangelists, so as not to lower the dignity of the Gospel's wisdom. See, then, whether, remembering what was handed on above about the saying, “Many will come in my name, saying, I am the Christ, and will lead many astray,” we can interpret these words too in keeping with it. Everyone, then, who is perfect, and sees in his soul the glorious coming of the Word, which destroys and brings to its consummation the world and crucifies it to the righteous man, so that all worldly things die in him, and who has senses trained for grasping, must, as he seeks and examines, run into many battles of doctrines; he will also hear many professing the truth, and different traditions about it; so that, like a good soldier of the Word, he may remain unwounded in spirit by all who profess the truth but neither see it nor make it plain, but proclaim the contrary of the truth as truth; and that he may be made worthy to receive into his soul the glorious coming of Christ, according as he is God the Word, who was in the beginning with God, who customarily comes to those who, after they have known Christ according to the flesh and received the Word who became flesh, rise so far above the many that they can grasp not just any glory, but the glory as of the Only-begotten from the Father. And perhaps the Word of God appears in different glories according to the power of each soul that sees him, according as each soul has made itself capable. To one, then, who is perfect and has come, as far as he is concerned, to the consummation of the age, the Word appears such that whoever has seen him says: “We have seen his glory, glory as of the Only-begotten from the Father, full of grace and truth.” If, then, someone is to be held worthy to receive and see such a Word, he must before such a vision of the Word hear battles in his soul, and, through others who assert as truth whatever has seemed right to them, reports of battles. And well did the Saviour, to his disciples who were advancing to perfection, after speaking about battles, add “See,” and did not say “Hear,” urging them to be careful that with the eyes of the soul they may see, after hearing battles and reports of battles, the nature of each thing heard, and seeing it not be alarmed; since such intelligible battles customarily befall righteous men in various persuasions, and trouble and move their souls to doubt whether perhaps what seems plausible is true, though it is false, or even to believe it fully as true. As many, then, as are advancing to the perfection that is in Christ and to the way of life of the heavenly Church, when they hear the battles of the heresies, which fight against the true faith and against one another, and hear the reports of the battles of philosophy and of vain deceit according to the tradition of men, according to the elements of this world and not according to Christ, exercising themselves in what is said, consider and ponder the commandment of Christ, who says, “See”; and they see what is said, and seeing lies with plausibility, they are not led astray, but hope, unwounded by such battles, to see the glorious coming of Christ, who is the Word; above all if, hearing battles and reports of battles according to Christ's commandment, they suffer no disturbance of soul, but, protected under the peace of God, which guards the hearts and minds of the worthy, are not alarmed. But if someone, hearing battles and reports of battles in the sense we have explained, is not careful to see the things said in their various plausibilities, and, because he was not careful to see, is alarmed, he will not only be deceived by the many who come in Christ's name and say, “I am the Christ,” but will also be slain by such swords, receiving incurable wounds; of which swords it is said: “Swords wound, but the tongue of the wise heals their wounds.” Those who are disturbed and, because they do not take care for themselves, fall in such a battle are those who are wounded and die in the valley of Zion, of whom Scripture says: “Your wounded are not wounded by the sword, nor are your dead dead in war.” Of these we need now only point out this: that it is not for just anyone to prepare himself to hear battles and reports of battles, so that, hearing, he sees and is not alarmed, but for the man perfect in Christ, who lives indeed in the flesh but does not war according to the flesh; the weapons of whose warfare are not fleshly but mighty for God, able to destroy strongholds and the thoughts of those who exalt themselves against the knowledge of God. For according to Solomon, a wise man went up against many cities fortified by the persuasion of the words of heresies, and going up destroyed the stronghold in which the ungodly trusted. Paul destroyed it, who had been prepared to destroy fortified cities that opposed the truth. One who is such, after he has heard battles and reports of battles, seeing, and as a wise man going up against fortified cities and destroying the strongholds in which the ungodly trusted, praising God and giving thanks to God, from whom he learned to fight such battles and to keep the commandment that says, “Sanctify war,” cries out and says: “Blessed be the Lord God who teaches my hands for war and my fingers for battle, my mercy and my refuge.” And because of battles of this kind it is said of David by the wife of Nabal: “My lord will fight the battles of the Lord.” I think that the battles read in the Scriptures are also mysteries of such battles; and that what is read, especially in the book of Joshua son of Nun, about the destruction of cities is a mystery of the destruction of those who fight against the assembly of truth, and a mystery of all the gatherings of the adverse powers. Hearing, then, battles and reports of such battles, let us attend to what he says: “See that you are not alarmed.” And we must know that these things must take place for one who awaits the coming of the Word, that he should hear battles and reports of battles; but it is not the case that as soon as he has heard, the end will come at once. Therefore every man who wishes to be saved must await the end, since “he who endures to the end will be saved.” And according to Luke, if we hear of battles and insurrections, let us not be troubled. Battles are those that come from knowledge falsely so called and from the wisdom of the rulers of this world; and insurrections are when people do not agree with one another in the assembly of the Church. For we plainly hear different opinions on various matters, especially those of us who wish to advance to the perfection that is in Christ: not only battles outside the Church, but also insurrections inside the Church; from all of which the disciples of the apostles were free, of all of whom, as is written in the Acts of the Apostles, “there was one heart and one soul”; for they were established in the same mind and in the same knowledge. Yet we, even if we hear such battles and such insurrections, should not be alarmed. For these things must happen first, before we see the perfection of wisdom which is in Christ; but the end we seek will not come at once. For we must be established and confirmed in peace, so as to be without fear and not be troubled by insurrections, so that after this we may be able to grasp the end, which lies neither in the hearing of battles nor in the insurrections themselves; for the peaceful end is far from all these. ### Scripture references - Matt 24:5: quotation, high confidence - Matt 24:6: quotation, high confidence - Gal 6:14: allusion, high confidence - Heb 5:14: allusion, high confidence - 2 Tim 2:3: allusion, high confidence - John 1:1: allusion, high confidence - John 1:14: quotation, high confidence - 2 Cor 5:16: allusion, high confidence - Col 2:8: quotation, high confidence - Phil 4:7: allusion, high confidence - Prov 12:18: quotation, high confidence - Isa 22:2: quotation, high confidence - 2 Cor 10:3: quotation, high confidence - 2 Cor 10:4: quotation, high confidence - 2 Cor 10:5: quotation, high confidence - Prov 21:22: quotation, high confidence - Jer 6:4: quotation, high confidence - Ps 144:1 (143:1 LXX): quotation, high confidence - Ps 144:2 (143:2 LXX): quotation, high confidence - 1 Sam 25:28: quotation, high confidence - Matt 24:13: quotation, high confidence - Luke 21:9: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - 1 Cor 2:6: allusion, high confidence - Acts 4:32: quotation, high confidence - 1 Cor 1:10: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen reads the “wars” of Matt 24:6 as doctrinal conflicts outside and inside the Church; translated as written. “In different glories” renders “a[in] diversis gloriis” (the scan's bracket). - A line of leaked footnote references inside the word congregationum is removed by a logged correction. - Quotations: Matt 24:5–6, 13; Gal 6:14; Heb 5:14; 2 Tim 2:3; John 1:1, 14; 2 Cor 5:16; Col 2:8; Phil 4:7; Prov 12:18; Isa 22:2; 2 Cor 10:3–5; Eccl 9:14–15 and Prov 21:22 (“Solomon”); Jer 6:4 (“Sanctify war”); Ps 144:1–2 (143 LXX); 1 Sam 25:28; Luke 21:9; 1 Tim 6:20; 1 Cor 2:6; Acts 4:32; 1 Cor 1:10. ### Citation (SBL) Origen, Comm. Ser. Matt. 35 (PG 13:1646d–1649a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-35). ## Commentary on Matthew, Latin Series 36 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-36 - Source: PG 13:1649a–1650a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: On the bodily sense, the world, having a beginning and an end, sickens before its dissolution, and scarcity breeds wars among nations. ### Latin text Exsurget enim gens adversus gentem, et regnum adversm regnum, et erunt fames, et pestilentiae, et terrwmotus per loca. Hrec enim omnia initia sunt dolorum . Marcus eadem, addit autem, et turbellae ; Lucas similiter ipsa, addit autem, terro- I resque de ca'lo , et signa magna erunt, et hiemes τ’. Primum simplicia loci et corporalia exponamus. Sicut enim {egrotant corpora ante mortem eorum qui vim non extrinsecus patiuntur, et quemadmodum in omnibus per infirmitatem fit via ad separandam animam a corpore suo, sic talis et tanta creatura mundi, cum corrumpi cmperit, quasi initium habens et finem; quoniam quae videntur tcmporalia sunt, et quia cadum et terra transibunt : necesse est ante corruptionem ut langueat, nt terra quidem frequentius terrmmotibus conquassetur, aer autem vim quamdam morbiferam concipiens, pcstilens fiat. Adhuc autem et vitalis .virtus terra: repente deficiens ofi'ocet fructus, et omnes naturas arborum deficiens generatrix earum virtus. [iis igitur accidentibus , consequens est ut mobilis natura, quasi totius mundi pars aliqua constituta, compatiatur universarum rerum mutationi : utputa, consueta escarum nutrimenta non resumens, veniat ad defectum et corrumpatur. Nam (celi peribunt, quoniam sicut vestimentum oeterascent . Quidquid autem veteraseit et senescit, prope interitum est . Consequens est ut et propter inopiam ciborum in avaritiam et bella homines excitentur adversus eos qui non tantam patiuntur inopiam, et ut ex comparatione aliorum quae in rebus necessariis sunt abundantium, fiant insurrectiones aliorum adversus alios, et gens pugnet adversus gentem et regnum adversus regnum. l’ossibile est autem cum aliarum indigentia rerum, etiam hominum bonum sensum habentium indigentiam fieri , ut per hare tranquilla et pacifica vita non inveniatur in multis, sed insurrectiones, et lites, et perturbationes tiapt, interdum quidem propter avaritiam, interdum autem propter concupiscentiam principatus, aliquando autem et propter gloriae vanae cupiditatem insanam, interdum autem et cupiditate vanae gloriae principum, qui non sunt contenti proprio regno, sed volunt suum quidem extendere principatum et multas sibisubdere nationes. ### English translation (Claude) “For nation will rise against nation, and kingdom against kingdom, and there will be famines and pestilences and earthquakes in various places. All these are the beginnings of birth pains.” Mark has the same, but adds “and disturbances”; Luke likewise the same, but adds “and terrors from heaven, and there will be great signs, and storms.” Let us first explain the simple and bodily sense of the passage. Just as bodies fall sick before the death of those who suffer no violence from outside, and as in all, through sickness, a way is made for separating the soul from its body, so this great creation of the world, when it begins to be corrupted, since it has a beginning and an end, for the things that are seen are temporal, and heaven and earth will pass away, must languish before its corruption: so that the earth is shaken more often by earthquakes, and the air, conceiving a certain disease-bearing force, becomes pestilential. And further the vital power of the earth, suddenly failing, chokes the fruits, and the power that generates all kinds of trees fails. When these things happen, it follows that living nature, being a part of the whole world, suffers together with the change of all things: for instance, not taking in its accustomed nourishment of food, it comes to failure and is corrupted. For “the heavens will perish, for they will grow old like a garment”; and whatever grows old and ages is near its end. It follows that, through lack of food, men are roused to greed and to wars against those who do not suffer so great a lack; and that, by comparison with others who have abundance of necessary things, some rise against others, and nation fights against nation and kingdom against kingdom. And it is possible that, with the lack of other things, there will also be a lack of men of good sense, so that for this reason a tranquil and peaceful life is not found among many, but risings, quarrels, and disturbances occur, sometimes from greed, sometimes from desire for rule, sometimes also from a mad craving for vainglory, and sometimes from the craving for vainglory of rulers who are not content with their own kingdom but wish to extend their rule and subject many nations to themselves. ### Scripture references - Matt 24:7: quotation, high confidence - Matt 24:8: quotation, high confidence - Mark 13:8: quotation, high confidence - Luke 21:11: quotation, high confidence - 2 Cor 4:18: quotation, high confidence - Matt 24:35: quotation, high confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - Heb 1:11: quotation, high confidence - Heb 8:13: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 24:7–8; Mark 13:8; Luke 21:11; 2 Cor 4:18; Matt 24:35; Ps 102:26 (101:27 LXX); Heb 1:11; 8:13. ### Citation (SBL) Origen, Comm. Ser. Matt. 36 (PG 13:1649a–1650a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-36). ## Commentary on Matthew, Latin Series 37 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-37 - Source: PG 13:1650a–1652a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Wars, famines, and pestilences return when Christians cease to be the salt and light that restrain the adverse powers; God judges in parts to give room for repentance, and the coming pains are meant to destroy the seeds of sin in the ungodly. ### Latin text Adhuc autem profundiorem dabit aliquis causam eorum quae ante consummationem mundi sunt eventura, maxime de pmliis. Quoniam sicut adventus Christi in pluribus gentibus divina virtute fecit pacem, secundum quod dicitPropheta de illo : Orietur in diebus ejus justitia et abundantia pacis, donec extollatur (una; et sic pax multiplicata est mundi propter incrementa Ecclesiarum futura, ut ea pax salutis multorum fiat occasio, dum non coguntur exire ad bella et pugnare pro patriis sicut pridem fiebat ; sic consequens est , cum propter abundan tiam iniquitatis refriguerit charitas multorum, et ideo dercliqncrit eos Dens et Christus ejus, iterum fieri praelia, videlicet dum non prohibentur operationes seminatrices bellorum a sanctitate, sed ma gis adhuc nutriuntur propter malitiam hominum supercrescentem, ut onmium accidentium malorum causa esse dicantur qui accesserunt quidem ad Verbum, sed postea declinaverunt et omnes simul inutiles facti sunt in mundialibus malis. Nam quandiu steterint sales terrae, ad quos Dominus dixit." : Vos estis sal terra’, et omnia constant salibus temperata. Postquam autem infatuati fuerint ipsi sales, ut secundum Scripturam dicamus, et ea Ι) quae saliebantur ab eis sicut insulsa infatuantur. corrumpuntur, et fetent, et resolvuntur. Adhuc autem et quandiu steterit lux mundi, omnia diriguntur a claro lumine dispensata; cum autem hoc ipsum lumen diminutum fuerit in animis hominum, dum propria et naturali esca non nutritur, tunc occupantibus omnia tenebris , cum in tristitia facta fuerint omnia et calamitatibus, fiet quasi conventus super omnia adversariarum virtutum, dum non vetantur a‘sanctis et a Christo in eis, qui solebat eos vetare ε sed quasi in tenebris sine aliqua prohibitione“ operabuntur in cordibus hominum, ut excitent gentem, adversus gentem et regnum adversus regnum. Si autem, quemadmodum et placet quibusdam, et fames net pestilentia ah huiusmodi operationibus fiunt,et ab angelis Satana, similiter et fames et pestilentiae tunc invalescent ab adversariis virtutibus, quando [non] fuerint sales terra et lux mundi Christi discipuli, qui sunt principes potestatis Dei, deo struentes in hominibus praelia qtae faciunt adversaria potestates, et omnia qua ex earum malitia seminantur. Et aliquando quidem iu Israel fames et pestilentia fiebant propter peccata, et siccitates quas orationes sanctorum solvebant, Samuelis, .Ieremia ceterorumque similium. Bene autem positum est 7°: Erant fames, et pestilentiae, et terminatus per loca. ‘lec enim insemel vult Deus perdere humanum genus; sed judicans per partes, paulatim iit eo dum Iiunt fames, et pestilentia, et terramotus per loca, dat paenitentia locum his qui ex modicis castigationibus emendantur et convertuntur ad Deum. Et quemadmodum incipientibus infirmi tatibus possibile est afferre medicinalia adjumenta , sic incipientibus fame, et pestilentiis, et lerraemotibus per loca, possibile est quibusdam hominibus ad conversationem, et fidem, et sapientiam sanctorum purgatoria dare. , Si autem incipientibus hujusmodi malis non fuerit facta pia correctio, proficient ad pejus fames, et pestilentia, et terramotus, cum locum habuerit abominatio dcsolationis, non contenta parte alia mundi : veniet ut etiam in loco sancto consistat. Tamen iusurrectiones gentium super gentes, et regnorum adversus regna, et fames, ct pestilentiae, et terramotus per loca exsurgentes, initia esse dicuntur pejorum calamitatum, quas Dominus appellavit dolores. Si ergo tales erunt primitia dolorum, quaha putas erunt incrementa dolorum? Qualis autem et linis erit generalium dolorum in universo mundo, ut non jam per partes, sed universum exterminent mundum? Tamen arbitror qua sunt secutura, adversus impios fore tantummodo, ut in doloribus acutissimis et diutinis crucientur, donec deponant qua conceperant et formaverunt semina peccatorum ab operationibus contrariis. Et Pharao quidem non bene facere cupiens, praecepit omne masculinum quodcunque fuerit natum llebrais, ut projiciatur in flumen "; Deus autem bonus quasi vere bonus occidit semina malorum qua receperunt, ut per multos labores et dolores ea deponant, quoniam conceperant dolorem, et pepererunt iniquitatem. Et quid aliud decet Deum , nisi ut occidat omnem iniquitatem quam generant peccatores , quibus hujusmodi mortis dies melior est quam dies nativitatis ipsius, secundum quod scriptum est “z Melior dies mortis super diem nativitatis ? Sic et abortum meliorem eo quod nascitur, bene quis dicet: Et dixi bonum super eum abortum. Nam abortus Itujusmodi in nativitate venit, et in tenebris ambulat, et in tenebris nomen ejus contegetur . Ει hac tractavimus abundantius consequentia aspicientes, secundum quod ait : Hac omnia initia sunt dolorum. ### English translation (Claude) Someone will give a deeper reason for what is to happen before the consummation of the world, especially about the battles. Just as the coming of Christ by divine power made peace among many nations, according to what the Prophet says of him, “In his days righteousness shall arise, and abundance of peace, until the moon is taken away,” and so the peace of the world was multiplied for the sake of the future growth of the churches, so that this peace became the occasion of salvation for many, while they were not compelled to go out to wars and fight for their homelands as was done before; so it follows that when, because of the abundance of iniquity, the love of many has grown cold, and therefore God and his Christ have abandoned them, battles happen again, namely when the operations that sow wars are not hindered by holiness but are rather nourished by the growing malice of men; so that the cause of all the evils that befall is said to be those who came to the Word but afterwards turned aside and all together became useless in worldly evils. For as long as the salt of the earth remains, to whom the Lord said, “You are the salt of the earth,” all things hold together, seasoned with salt. But after the salt itself has lost its savour, to speak according to Scripture, the things that were salted by it also lose their savour like unsalted things, are corrupted, stink, and fall apart. And further, as long as the light of the world remains, all things are directed, ordered by a clear light; but when this very light has been diminished in men's souls, while it is not nourished by its own natural food, then, as darkness takes hold of everything, when all things have come to be in sadness and calamities, there will be as it were an assembly of the adverse powers over all things, since they are not hindered by the saints and by Christ in them, who used to hinder them; but as in darkness, without any hindrance, they will work in the hearts of men so as to rouse nation against nation and kingdom against kingdom. And if, as some hold, famines and pestilences come from such operations and from the angels of Satan, then likewise famines and pestilences will grow strong through the adverse powers when the disciples of Christ are no longer the salt of the earth and the light of the world, they who are princes of the power of God, destroying in men the battles that the adverse powers make, and all that is sown by their malice. And at times in Israel famines and pestilences came because of sins, and droughts, which the prayers of saints such as Samuel, Jeremiah, and others like them used to end. And it is well put, “There will be famines and pestilences and earthquakes in various places.” For God does not wish to destroy the human race all at once; but judging it in parts, little by little, while famines and pestilences and earthquakes happen in various places, he gives room for repentance to those who are corrected by small chastisements and turn to God. And just as when sicknesses begin it is possible to bring medical aids, so when famines and pestilences and earthquakes begin in various places, it is possible to give some men purifications leading to the way of life, the faith, and the wisdom of the saints. But if, when such evils begin, no godly correction has been made, famines and pestilences and earthquakes will advance to worse, when the abomination of desolation has taken its place, not content with another part of the world: it will come so as even to stand in the holy place. Yet the risings of nations against nations and of kingdoms against kingdoms, and famines and pestilences and earthquakes arising in various places, are said to be the beginnings of worse calamities, which the Lord called birth pains. If, then, such will be the beginnings of birth pains, what do you think the increase of the birth pains will be? And what will be the end of the general birth pains in the whole world, so that they destroy the whole world, no longer in parts? Yet I think that what is to follow will be against the ungodly only, so that they are tormented in the sharpest and longest pains until they lay down the seeds of sins that they have conceived and formed from the contrary operations. Pharaoh, not wishing to do good, commanded that every male born to the Hebrews be thrown into the river; but God, being good as truly good, kills the seeds of evils that they have received, so that through many labours and pains they may lay them down, since they conceived pain and brought forth iniquity. And what else befits God but to kill all the iniquity that sinners beget, for whom the day of such a death is better than the day of their birth, according to what is written: “The day of death is better than the day of birth”? So too one may well say that a stillbirth is better than what is born: “And I said, a stillbirth is better than he.” For such a stillbirth comes in its birth, and walks in darkness, and in darkness its name will be covered. We have treated these things more fully, looking to the sequence, according to what he says: “All these are the beginnings of birth pains.” ### Scripture references - Ps 72:7 (71:7 LXX): quotation, high confidence - Matt 24:12: allusion, high confidence - Matt 5:13: quotation, high confidence - Matt 5:14: allusion, high confidence - Luke 14:34: allusion, medium confidence - 1 Sam 12:18: allusion, medium confidence - Jer 14:1: allusion, medium confidence - Matt 24:7: quotation, high confidence - Matt 24:8: quotation, high confidence - Matt 24:15: allusion, high confidence - Exod 1:22: allusion, high confidence - Ps 7:14 (7:15 LXX): quotation, high confidence - Eccl 7:1 (7:2 Vulg.): quotation, high confidence - Eccl 6:3: quotation, high confidence - Eccl 6:4: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen treats the coming punishments of the ungodly as torments that last “until they lay down the seeds of sins” and as God's killing of iniquity, not of the sinner; translated as written, a reading connected with his hope of remedial punishment. - “When the disciples of Christ are no longer the salt of the earth”: the scan prints “[non]” in brackets; the sense requires it, and it is translated. - A line of leaked footnote references inside the word tractavimus is removed by a logged correction. - Quotations: Ps 72:7 (71 LXX); Matt 24:12; 5:13–14; Luke 14:34; 1 Sam 12:17–18; Jer 14; Matt 24:7–8, 15; Exod 1:22; Ps 7:14 (7:15 LXX); Eccl 7:1 (7:2 Vulg.); 6:3–4. ### Citation (SBL) Origen, Comm. Ser. Matt. 37 (PG 13:1650a–1652a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/33/#p-37). ## Commentary on Matthew, Latin Series 38 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-38 - Source: PG 13:1652a–1653b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Figuratively, the wars among nations are rival heresies, the famines a lack of understanding in reading Scripture, and the pestilences the teachings of Marcion, Valentinus, and Basilides, which the one awaiting Christ's coming in the soul must see without harm. ### Latin text Quoniam autem et moralem intellectum existimo esse etiam in isto loco, secundum ea qua dixi, consequenter et hac sunt dicenda ε quoniam si quis gloriosam et regalem formam Verbi visurus est, adventum ipsius gloriosum , necesse est ei ut excitetur non solum audire pralia et auditiones intelligibilium praliorum, ut videns discat nequaquam terreri, sed etiam ut videat gentem mendacii alicujus, et motum verborum trahentium ad aliquam sectam insurgentem adversus aliam aliquam mendacii gentem, quoniam lmjusmodi gentibus nunquam est pacificus linis. Quod frequenter videmus inter hareticos fieri, et inter ecclesias malignantium surgere alterius haresis gentem super gentem alterius haresis. Sic et regnum alicujus verbi insurgit adversus alterius verbi erratici regnum : quoniam Satanas et omne mendacium adversus se- , ipsum dividitur semper , propterea non potest stare. Ergo qui proficiscitur ad videndam gloriam Christi et regnum, hoc est Verbi perfectionem et regnum quod regnat et dominatur, ponens omnes adversarios sermones sub pedibus suis et in eonculeationem pedum suorum necesse est ei ut quarens veritatem, frequenter inopiam sensuum patiatur, quibus proprie anima nutritur ad requisitionein eorum qua sunt quaerenda. Et sicut aliquando qui proficiscebantur ad terram promissionis , afflicti sunt, famem passi sunt carnalium ciborum tramitu, ut caleste accipiant manna, sic oportet inopia sensuum tentari eum frequenter, et nihil pati ex ea, qui perfectione Verbi est nutriendus. Et quotidie hoc ipsum videmus in nobis, quando quaerimus aliquem veritatis sensum in Scripturis : priusquam mveniamus quod quarimus, aliquam impiam sensuum patimur, donec solvitur in nobis ejusmodi inopia sensuum a Deo, qui dat dignis escam in tempore opportuno ad manducandum et vestimentum ad induendum. Oportet etiam eum qui videt gloriosum adventum, id est adventum sapientia in animam suam , necesse est eum videre pestilentias morbidorum sermonum, et nihil pati ab eis. Pestiferi autem sermones sunt omnes qui ab hominibus pestiferis proferuntur, iniquitatem in excelsum loquentibus, et ponentibus in calo os suum in superbia et magna promissione : utputa, Marcionis sermones adversus Creatorem mundi, et impia bbsphemia, quadam pestilentia sunt animarum, corrumpentes hominum mentes, et facientes animus in eorum suspicionibus aegrotare. Valentini etiam de masculinis et femininis saculis fabula,et de nativitate Creatoris mundi quam ex falsa sapientia confluxerunt, et quacunque alia garrulam, quid aliud sunt nisi pestilentia; Basilidis quoque sermones, detrahentes quidem eis qui usque ad mortem certant pro veritate,ut confiteantur coram hominibus Jesum, itt- (Ιίσθτεηιθν autem. agere docentes ad denegans dum,et ad sacrificandum diis alienis, non minus pestilieant et corrumpunt audientes se, qui in iisdem sermonibus docent non esse alias peccatorum po:nas nisi trauscorporationes animarum post mortem. Nam ut dimittam manifeste falsum esse quod dicitur, adhuc autem tollunt ab hominibus salutarem timorem, et qui vel propter timorem futurarum puenarum servaturi se fuerant a multitudine peccatorum, nutriunt audaciam impietatis eorum. Multa: igitur fames et pestilentia: erunt omnibus videre volentibus gloriosum Christi adventum in anima sua, sed nihil eis nocebunt. Videbunt enim tantummodo eas, sed nihil patientur ab eis. Patientur autem et motus eorum quae quaerentur in plurimis locis Scripturarum, verisimilitudinem contrarietatis vcl mendaciorum habentibus; sed postmodum patientur nihil, nec motus auditionum falsarum vellet eos ab exspectatione gloriosi et divini et perfecti adventus Jcsu Christi Verbi. Et qui dicturus est: A timore tuo, Domine, in utero tuo concepimus, et parturivimus, et peperimus spiritum salutis quem fecisti super terram , aut secundum quod dictum est :t Filii mei quos iterum parturio, donec formetur Christus in vobis , necesse est eum in primis in omnibus istis doloribus fieri famis, et pestilentiarum, et motuum : quod sustinens pariet quod concenit et formavit in se Christum Verbum, ut dicat in uativitate ejus: Ecce evangeliea vobis gaudium magnum , et gloriam in excelsis Deo, et pacem super terra ### English translation (Claude) Since I think there is also a figurative understanding in this passage, in keeping with what I have said, these things too must be said accordingly: if someone is to see the glorious and royal form of the Word, his glorious coming, he must be roused not only to hear battles and reports of intelligible battles, so that by seeing he may learn not to be alarmed at all, but also to see a nation of some falsehood, and a movement of words drawing people to some sect, rising up against some other nation of falsehood; since for such nations there is never a peaceful end. We often see this happen among heretics: among the churches of the evil-doers the nation of one heresy rises against the nation of another heresy. So also the kingdom of one word rises against the kingdom of another erratic word: since Satan and every lie is always divided against itself, and therefore cannot stand. One, then, who is setting out to see the glory and kingdom of Christ, that is, the perfection of the Word and the kingdom that reigns and rules, putting all adverse words under his feet and to be trampled by his feet, must, as he seeks the truth, often suffer a lack of the meanings by which the soul is properly nourished in seeking what must be sought. And as those who once set out for the land of promise were afflicted and suffered hunger by the withdrawal of fleshly foods, so as to receive the heavenly manna, so one who is to be nourished by the perfection of the Word must often be tried by a lack of meanings and suffer nothing from it. And we see this very thing daily in ourselves when we seek some sense of truth in the Scriptures: before we find what we seek, we suffer some lack of meanings, until such lack of meanings is relieved in us by God, who gives the worthy food in due season to eat and clothing to put on. One who sees the glorious coming, that is, the coming of wisdom into his soul, must also see the pestilences of diseased words and suffer nothing from them. Pestilential words are all those uttered by pestilential men, who speak iniquity on high and set their mouth against heaven in pride and great boasting: for example, the words of Marcion against the Creator of the world, and his ungodly blasphemy, are a kind of pestilence of souls, corrupting men's minds and making souls sick with their suspicions. And the fable of Valentinus about male and female aeons, and about the birth of the Creator of the world, which they have put together out of a false wisdom, and whatever else they babble, what else are they but pestilence? The words of Basilides, too, who disparages those who contend for the truth even to death so as to confess Jesus before men, and teaches that it is indifferent to go on to denial and to sacrifice to foreign gods, are no less pestilential and corrupt those who hear him; who in the same discourses teaches that there are no punishments for sins other than the transmigrations of souls after death. For, to pass over the fact that what is said is plainly false, they further take away from men a saving fear, and nourish the boldness of impiety in those who would have kept themselves from a multitude of sins at least out of fear of future punishments. Many famines and pestilences, then, will come to all who wish to see Christ's glorious coming in their soul, but they will not harm them; for they will only see them and suffer nothing from them. They will suffer, too, the shakings of what will be sought in very many places of the Scriptures, which have a semblance of contradiction or of falsehoods; but afterwards they will suffer nothing, nor will the shaking of false hearings tear them away from the expectation of the glorious, divine, and perfect coming of Jesus Christ the Word. And one who is to say, “From fear of you, Lord, we have conceived in the womb, and have been in labour, and have brought forth the spirit of your salvation which you have made upon the earth,” or as it is said, “My children, for whom I am again in labour until Christ is formed in you,” must first be in all these pains of famine, pestilences, and shakings; enduring which, he will bring forth what he conceived and formed in himself, Christ the Word, so that he may say at his birth: “Behold, I bring you good news of great joy,” and “Glory to God in the highest, and peace on earth.” ### Scripture references - Matt 24:7: allusion, high confidence - Matt 12:26: allusion, high confidence - Mark 3:26: allusion, high confidence - 1 Cor 15:25: allusion, high confidence - Deut 8:3: allusion, high confidence - Ps 145:15 (144:15 LXX): allusion, medium confidence - Ps 73:8 (72:8 LXX): quotation, high confidence - Ps 73:9 (72:9 LXX): quotation, high confidence - Matt 10:32: allusion, high confidence - Isa 26:18: quotation, high confidence - Gal 4:19: quotation, high confidence - Luke 2:10: quotation, high confidence - Luke 2:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - On Marcion, Valentinus, and Basilides Origen speaks polemically; he reports Basilides as disparaging martyrdom and teaching transmigration of souls as the only punishment for sin; translated as written. “Teaches that it is indifferent to go on to denial” renders a garbled word read as “indifferenter”. - “Aeons” renders the scan's “saculis” (saeculis, the Valentinian aeons). - Quotations: Matt 24:6–7; 12:26; Mark 3:24–26; Ps 110:1 (109 LXX); 1 Cor 15:25; Deut 8:3; Ps 145:15 (144 LXX); Ps 73:8–9 (72 LXX); Matt 10:32; Isa 26:18 LXX; Gal 4:19; Luke 2:10, 14. ### Citation (SBL) Origen, Comm. Ser. Matt. 38 (PG 13:1652a–1653b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-38). ## Commentary on Matthew, Latin Series 39 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-39 - Source: PG 13:1653b–1656b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Persecutions and the preaching of the Gospel to all nations are still to be fully completed before the end, since many peoples have not yet heard it; figuratively, the one advancing to perfection suffers tribulations and false teachings, and is saved by holding to the apostolic tradition. ### Latin text Tunc tradent vos in tribulationes, et occident vos:et eritis odio omnibus gentibus propter nomen meum. Et tunc scandalizabuntur multi, et inuicem tradent, odio habebunt invicem, et multi pseudoprophetis insurgent, et seduceut multos; et quoniam abundauit iniquitas, refrigescet cltaritas multorum: sed qui permanserit in finem, hic salvus erit. Et medicabitur hoc Evangelium regni in universo orbe in testimonium omnibus gentibus, et tunc veniet finis . Ει sine expositione quidem textus a sei'pso est manifestus, quoniam frequenter traditi sunt discipuli Christi in tribulationes, et propter Verbum sunt interfecti, et propter Christum odio habiti gentibus. Si autem discutere quis velit quod ait, cmnibus gentibus, non satis inveniet certum, quoniam omnibus etiam in ultimis partibus terra: commorantibus gentibus odio habetur populus Christi: nisi forte et hic aliquis dicat prepler exaggeratioueni positum omnibus pro multis. Proponens autem tibi quod dicit, tunc tradent ros, invenies quaestionem. Nec enim postquam insurrexerunt gens contra gentem, et regnum adversus regnum, et post fames et pestilentias per loca , tunc traditi sunt in tribulationcs, et occisi sunt, et odio habiti ab omnibus gentibus propter nomen Christi: nam et priusquam haec tierent, traditi sunt Chri- Λ stiani in tribulationes, et dantes testiinonium veritati sunt interfecti, et odio habiti sunt gentibus cum quibus habitaverunt. Adversus hanc autem quaestionem qui secundum verba vult intelligere, respondebit quoniam tunc maxime tradentur Christiani in tribulationcs, quemadmodum nunquam: tunc odio habendi maxime ab omnibus gentibus cohabitantihus sibi, sicut nunquam; et omnia patientur pro nomine Christi, cum surrexerit gens contra gentem, et regnum adversus regnum : et fient fames, et pestilentiae, et ter-racmtntus per loca. Amant enim qui in calamitatibus sunt, causas earum discutientes, invenire. aliquid quod loquantur. Cum haec ergo contigerint mundo, consequens est quasi derelinqucntibus hominibus deorum culturam, ut propter multitudinem Christianorum dicant fieri bella, et fames, et pestilentias. Frequenter enim famis causa Christianos culparunt gentiles et quicunque sapiebant quae gentium sunt : sed et pestilentiarum causas ad Christi Eeclesiam retulerunt. Scimus autem et apud nos terraemotum factum in locis quibusdam, et factas fuisse quasdam ruiuas, ita ut qui erant impii extra fidem, causam terraemotus dicerent Christianos, propter · quod et persecutiones passa: sunt Ecclesiae, et lincens'e sunt; non solum autem illi, sed et qui vldebantur prudentes, talia in publico dicerent, quia prepter Christianos liunt gravissimi terrmmotus. Quod autem dicitur, et eritis odio omnibus gentibus propter nomen meum, sic salvare quis poterit, quia nunquam quidem in unum consenserunt omnes gentes adversus Christianos : cum autem contigerint quae Christus praedixit, tunc quasi succendendi sunt omnes a quibusdam gentilibus incipientibus Christianos culpare. ut tunc fiant persecutiones jam non ex parte sicut ante, sed generaliter ubique adversus populum Dei. Tune continget illud ut multi scandalizentur qui videntur in lide consistere, et se alter alterum tradent, et erit odium inter ipsos etiam qui videntur fideles. Tunc pseudoprophet'n multi insurgcnt multitudinem insensatorum fallentes ; tunc et refrigescente charitate non solum apud infideles, sed etiam in ipsis fidelibus, ’ et fervor charitatis ex multis iniquitatibus refrigescet. ita ut pauci remaneant certantes pro veritate usque ad linem, qui et salvandi sunt soli. Et in hoc statu constitutis rebus, Evangelium quod prius non fuerat praedicatum in toto mundo (multi enim non solum barbararum, sed etiam nostrarum gentium, usque nunc non audierunt Christianitatis verbum), tunc autem praedicabitur, ut omnis gens evangelicam audiat praedicationem, et nemo derelinquatur qui non audivit, et tunc erit saeculi finis. Si amem hac ίω Sc habent. iam ηοη 858 ignorabimus de eo quod dicit. tunc tradent vos. nec falsum suspicabimur quod ait, et eritis odio omni.bus gentibus propter nomen meum, dicentes verita- tem hujus verbi nondum esse impletam, quandiu non est factum quod ait, tuncscandalizabuntur multi, et invicem tradent. Nondum enim multi proditores de Ecclesia facti sunt, et nondum falsi prophetae exstiterunt multos fallentes : sic et nondum odio babiti sunt ab omnibus gentibus etiam in ultimis partibus terrm habitantibus, propter nomen Christi, sic et nondum est prmdicatum Evangelium regni in toto orbe. Non enim fertur praedicatum esse Evangelium apud omnes Ethiopas, maxime apud eos qui sunt ultra flumen; sed nec apud Seras, nec apud Orientem audierunt Christianitatis sermonem. Quid autem dicamus de Britannis, aut Germanis, qui sunt circa Oceanum, vel apud Barbaros, Dacos, et Sarmatas , rt Scythas, quorum plurimi nondum audierunt Evangelii verbum, audituri sunt autem in ipsa saeculi consummatione. Astricc enim quod ait, et prtedicabitur hoc Euangeliunt regni in toto orbe in testimonium omnibus gentibus, et tunc erit linis. Si autem vult quis temere dicere praedicatum esse jam Evangelium regni i-n toto orbe in testimonium omnibus gentibus, consequenter dicere poterit et quod ait, tunc erit finis, jam linem venisse : quod dicere temeritatis est magnae, et hominis non intelligentis quae Paulus ad Tbessalonicenses Epistola secunda dicit, dicens : Ne quis vos seducet ullo modo quasi instet dies Domini : quoniam nisi venerit primum discessio, et revelatus fuerit homo peccati, filius interitus, et emtera, non erit Domini dies. l-Imc secundum simplicem exposuimus traditionem. Si autem debemus secundum quod moraliter supra tradidimus et hic intelligere moralem tractatum, talia exponemus: quoniam qui visurus est secundum Verbi Dei adventum illum gloriosum in animam suam, necesse estut secundum mensuram profectus sui ad Verbi perfectionem insidias a contrariis operationibus patiatur, quasi magnus athleta, et traditus in tribulationes derelinqualur. Multa: enim tribulationes justorum”, et quanto quis justior voluerit fieri, tanto magis quasi angustam et tribulatam cum affectu ambulans viam in tribulationes incurrit, et tribulatus occiditur mundo; et quanto ad manifestiorem proficiscitur visionem Verbi, tanto amplius tribulatur. Quoniam perfectior invenitur Christus in eo, ab omnibus odientibus Christum odietur, non tantum a gentibus omnibus secundum carnem, quantum a gentibus spiritalium nequitiarum. Ipsa enim implautata manifestatio proprietatum Christi in eo, propter quas et dicitur Christianus, facit eum ab omnibus habentibus spiritum mundi odiri, ad perfectionem adhuc Christi amplius et amplius contendentem. Sed et in dissensionibus et qua:stionibus pauci erunt intenti veritatem plenius attingentes. Plures autem scandaliza!.untur et cadent ab ea, proditores et accusatores elfccti in alterutrum propter dissensionem dogmatum veritatis, quam non omnes apprehendere possunt : qua causa fiet ut odiant se invicem. Et cum huiusmodi quaestiones in plures venerint, multi quidem erunt non sane tradentes de futuris sermonem, et quomodo non oportet interpretantes prepbetas, quos pseudoprophetas quis dicere non peccabit, seducere multos. Valde autem pauci erunt veritatem investigantes. Falsa: autem doctrina: a proposito veritatis fortem quidem solvent, eos autem qui prurientes sunt aure, multiplicabunt, ad delectamentum eorum loquentes iniquitatem legi contrariam, et uno tum nocebunt verba docentium multorum contraria, ut etiam ferventem dilectionem quae prius fuerat in simplicitate fidei, refrigescere faciant existimationi comprehensionis divinorum mysteriorum et veritatis. Sed qui potuerit videns omnia haec manere in primo apostolica: traditionis et ecclesiasticae inductionis proposito , ipse salvabitur : et sic pradicatum Evangelium in animas omnium, erit in testimonium omnibus gentibus, id est omnibus cogitationibus incredulis omnium animarum. ### English translation (Claude) “Then they will deliver you up to tribulations and will kill you; and you will be hated by all nations for my name's sake. And then many will stumble, and will betray one another and hate one another, and many false prophets will arise and lead many astray; and because iniquity has abounded, the love of many will grow cold. But he who endures to the end will be saved. And this Gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” Without explanation the text is plain in itself: that Christ's disciples have often been delivered up to tribulations, killed for the sake of the Word, and hated by the nations for Christ's sake. But if someone wishes to examine the saying “by all nations,” he will not find it sufficiently certain that Christ's people are hated by all nations, even those living in the furthest parts of the earth; unless perhaps here too someone says that “all” is put for “many” by way of exaggeration. And setting before yourself what he says, “Then they will deliver you up,” you will find a question. For it was not after nation rose against nation and kingdom against kingdom, and after famines and pestilences in various places, that they were then delivered up to tribulations, killed, and hated by all nations for Christ's name; for even before these things happened Christians were delivered up to tribulations, killed for bearing witness to the truth, and hated by the nations among whom they lived. To this question one who wishes to understand according to the words will answer that then above all Christians will be delivered up to tribulations as never before; then above all they will be hated by all the nations living with them, as never before; and they will suffer everything for Christ's name, when nation has risen against nation and kingdom against kingdom, and there are famines and pestilences and earthquakes in various places. For those who are in calamities love, as they examine their causes, to find something to talk about. When these things happen to the world, then, it follows, as though men were abandoning the worship of the gods, that they say wars, famines, and pestilences come about because of the multitude of Christians. For the Gentiles, and whoever thought as the Gentiles do, have often blamed the Christians as the cause of famine; and they have also laid the causes of pestilences on the Church of Christ. And we know that among us too an earthquake happened in certain places and some ruins resulted, so that those who were ungodly and outside the faith said that the Christians were the cause of the earthquake; for which reason the churches also suffered persecutions and were burned; and not only those, but also people who seemed prudent said such things in public, that the most severe earthquakes happen because of the Christians. As for the saying, “And you will be hated by all nations for my name's sake,” someone could defend it thus: that never indeed have all nations agreed together against the Christians; but when the things Christ foretold have happened, then all will be set alight, as it were, by certain Gentiles who begin to blame the Christians, so that then persecutions take place no longer in part, as before, but generally and everywhere against the people of God. Then it will happen that many who seem to stand firm in the faith will stumble and betray one another, and there will be hatred even among those who seem faithful. Then many false prophets will arise, deceiving the multitude of the foolish; then, as love grows cold not only among unbelievers but even among the faithful themselves, the fervour of love will grow cold from many iniquities, so that few remain contending for the truth to the end, and they alone will be saved. And when things are in this state, the Gospel, which before had not been preached in the whole world (for many, not only of the barbarian nations but even of our own, have not to this day heard the word of Christianity), will then be preached, so that every nation hears the gospel preaching and no one is left who has not heard; and then will be the end of the age. If these things are so, we shall no longer be ignorant about his saying, “Then they will deliver you up,” nor shall we suspect as false his saying, “And you will be hated by all nations for my name's sake,” saying that the truth of this word has not yet been fulfilled as long as what he says has not happened: “Then many will stumble and betray one another.” For not yet have many traitors arisen from the Church, and not yet have false prophets appeared deceiving many; so too Christians have not yet been hated by all nations, even those living in the furthest parts of the earth, for Christ's name; and so too the Gospel of the kingdom has not yet been preached in the whole world. For the Gospel is not reported to have been preached among all the Ethiopians, especially among those beyond the river; nor have the Seres, nor those in the East, heard the word of Christianity. And what shall we say of the Britons, or the Germans who live by the Ocean, or among the barbarians, the Dacians, Sarmatians, and Scythians, most of whom have not yet heard the word of the Gospel, but will hear it at the very consummation of the age? For he asserts: “And this Gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.” But if someone wishes rashly to say that the Gospel of the kingdom has already been preached in the whole world as a testimony to all nations, he will be able consequently to say also, from the words “then the end will come,” that the end has already come; which is great rashness to say, and belongs to a man who does not understand what Paul says in the second letter to the Thessalonians: “Let no one deceive you in any way, as though the day of the Lord were at hand: for unless the falling away comes first, and the man of sin is revealed, the son of destruction,” and the rest, the day of the Lord will not come. These things we have explained according to the simple tradition. But if, in keeping with the figurative sense we handed on above, we ought here too to understand a figurative treatment, we shall explain as follows: one who is to see that glorious second coming of the Word of God into his soul must, according to the measure of his progress towards the perfection of the Word, suffer the snares of the contrary operations, like a great athlete, and be delivered up to tribulations and abandoned. For “many are the tribulations of the righteous,” and the more righteous someone wishes to become, the more, walking eagerly as it were on the narrow and afflicted way, he runs into tribulations, and being afflicted he is put to death to the world; and the further he advances to a clearer vision of the Word, the more he is afflicted. Since Christ is found more perfect in him, he will be hated by all who hate Christ, not so much by all the nations according to the flesh as by the nations of the spiritual forces of wickedness. For the very manifestation, implanted in him, of the properties of Christ, on account of which he is also called a Christian, makes him hated by all who have the spirit of the world, as he strives more and more towards the perfection of Christ. And in dissensions and questions too, few will be intent on attaining the truth more fully. But more will stumble and fall from it, becoming traitors and accusers of one another because of dissension over the doctrines of truth, which not all can grasp; and for this reason it will come about that they hate one another. And when such questions have reached many, there will be many who hand on the word about the future unsoundly and interpret the prophets as they ought not, whom one will not sin in calling false prophets, leading many astray. Very few will be those who search out the truth. False teachings will loosen even the strong from the purpose of truth, and will multiply those who have itching ears, speaking for their delight an iniquity contrary to the law; and at the same time the contrary words of many teachers will do harm, so that they make even the fervent love that existed before in the simplicity of faith grow cold, through the opinion of comprehending the divine mysteries and the truth. But one who, seeing all these things, is able to remain in the first purpose of the apostolic tradition and of the church's instruction will himself be saved; and so the Gospel, preached into the souls of all, will be a testimony to all nations, that is, to all the unbelieving thoughts of all souls. ### Scripture references - Matt 24:9: quotation, high confidence - Matt 24:10: quotation, high confidence - Matt 24:11: quotation, high confidence - Matt 24:12: quotation, high confidence - Matt 24:13: quotation, high confidence - Matt 24:14: quotation, high confidence - Matt 24:7: allusion, high confidence - 2 Thess 2:3: quotation, high confidence - Ps 34:19 (33:20 LXX): quotation, high confidence - Matt 7:14: allusion, high confidence - Gal 6:14: allusion, medium confidence - Eph 6:12: allusion, high confidence - 1 Cor 2:12: allusion, medium confidence - 2 Tim 4:3: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two lines of leaked footnotes (including an editor's note “Dele autem”) are removed by logged corrections. “If these things are so” renders a garbled clause (“Si amem hac ίω Sc habent”). - Origen's remarks that pagans blamed Christians for famines, pestilences, and a local earthquake (after which churches were burned), and his list of peoples not yet reached by the Gospel (Ethiopians beyond the river, Seres, Britons, Germans, Dacians, Sarmatians, Scythians), are his own testimony; translated as written. “Seres” is the classical name for a people of the far East (often identified with the Chinese). - Quotations: Matt 24:9–14; 2 Thess 2:3; Ps 34:19 (33:20 LXX); Matt 7:14; Gal 6:14; Eph 6:12; 1 Cor 2:12; 2 Tim 4:3. ### Citation (SBL) Origen, Comm. Ser. Matt. 39 (PG 13:1653b–1656b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-39). ## Commentary on Matthew, Latin Series 40 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-40 - Source: PG 13:1656b–1659a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen interprets Daniel's seventy weeks, reckoning a week as seventy years, of the period from Christ's coming to the destruction of Jerusalem, which will remain desolate until the end; he denies that earthly Jerusalem will be rebuilt except for Antichrist. ### Latin text Cum videritis abominationem desolationis, quod scriptum est per Danielem prophetam, stantem in loco sancto, qui legit intelligat. Verba prophetae quae locutus est de abominatione desolationis futura}, sunt haec : Et confirmabit testamentum multis septimana una, et in dimidio septimanae tolletur sacrificium, et libatio, et super templum abominatio desolationis erit, et usque ad consummationem temporis consummatio dabitur super desolationem θ. Vere quidem comprehendere sermones Danielis nullius alterius est, nisi Spiritus_sancti qui fuit in . Daniele, ut de septimanis omnibus manifestet sermonem et de abominatione desolatiouis dicta ab eo. Si autem Oportet et nos pauca secundum quod nobis videtur, exponere de hoc loco, dicendum est quoniam septuaginta annos qui fuerunt post adventum Salvatoris nostri, demonstrare videtur sermo. Haec enim septimana quae propter septem decadas annorum dicitur septimana, conlirmat testamentum multis, quando et apostoli Christi post ascensionem ipsius orationi et verbo instantes a Deo illuminabantur in omnem scienι) tiam voluntatis divinarum Scripturarum et a Spiritu sancto. In dimidio autem septimanae, id est in tribus et semis deeadis annorum , sublatum est sacrificium altaris, id est in triginta quinque annis impletum est quod fuerat scriptum : In dimidio septimana: tolletur sacrificium et libatio. κ 'l‘unc autem super templum quod fuitin Jerosolymis, facta est abominatio desolationis templi et civitatis, in eo videlicet tempore quando viderunt circumdatam Jerusalem ab exercitu, ut secundum quod prapbetaverat Salvator de ea, cognoscant quod appropiavit desolatio ejus. Et banc desolatiouis abontinalionem factam super templum ab exsrcitu Jerusalem circumdantc, dicit prapheta usque ad tempus consummationis manere, ut consummatio fiat tnundi super desolationem Jerusalem ct templi quod est in ea. Et ubi sunt qui se dicunt Juηεροδ et non sunt? qui dicunt, tediticabitur Jerusalem quae est deorsum , priusquam saeculi consummatio fiat? Consunmtatio, inquit, dabitur super desolutionem ejus. Si autem tediiicahitur templum, mdilicabitur ei qui adversatur et extollitur supra omne quod dicitur Deus. aut colitur, ut sedeat in templo hujnsmodi , ostendens se quasi sit Deus : quem Dominus Jestts interficiet spiritu oris sui, et destruet illuminatione adventus sui 9‘. Sive ergo pla« ceat quibusdam wditirari hanc Jerusalem super terram, tamen non erit falsum quod dicitur "z Consummatio est danda super desolationem ipsius. Si autem oportet et de temporibus aliquid dicere, dicimus quoniam in Cltronicis Phlegontis cujusdam dicitur (si tamen debemus et hunc quasi vera dicentem de templo suscipere). quoniam circa qnadragesimum annum a quinto decimo anno Tiberii Caesaris facta est destructio Jerusalem et templi quod fuit in ea. Deduc ergo praedicationis Domini lere annos tres, et tempus resurrectionis ipsius, quando per dies quadraginta apparens illis doceo bat eos de regno Dei, et invenies forsitan plus minus : quoniam circa dimidium septimana, computans per decadas annorum, est completum quod dictum est " : Tolletur sacrificium meum et libatio, quando, et super templum abominatio desolationis ρ est facta, quae dcsolatio usque ad tempus consummationis manebit. Consummatio enim, secundum quod diximus, dabitur super desolationem. Si autem constat nobis talis traditio septimana: , dicentibus, quantum ad dictum, impletum esse quod dictum est, non solum : Tolletur sacrificium nteum, et libatio , sed etiam illud quod scriptum est, ut abominatio desolationum super templum contingat, sine d’u’u'ro manifeste ostenditur adventus Christi etiam ex verbis Danielis prophetas dicentis : Septuaginta septimana: concisa: sunt super populum tuum, et super civitatem sanctam ut consummeturpeccatum, et signetur peccatum, et deleantur iniquitates, et ut adducatur justitia (eterna , et ut signetur visio, et prapltetia : et ungetur Sanctus sanctorum , et cognoscet intelligens ab exitu verbi respondere et uadi/icarc Jerusalem usque. ad Christum ducem septimanae sexaginta dure : et convertetur, et rewdificabitur platea et murus, et evacuabuntur tempora : et post septimanas sexaginta duas interibit unctio,et judicium non est in ea. Civitatem autent et sanctum corrumpet cum duce veniente, et excidetur in diluvio, et usque ad finem belli concisi interitus: et confirmabit testamentum multis septimana una, et in dimidio septimana: tolletur sacri/icium, et libatio, et pinna: usque ad consummationem festinationis. Post haec sequitur sermo quem exposuimus sic habens : Et confirmabit testamentum multis septimana una, et caetera. Arbitror autem septuaginta septimanos concisas super populum et super civitatem sanctam, ut consummetur peccatum, quatuor millia nongentos esse annos ab Adam usque ad septuaginta annos qui fuerunt post dispensationem Chrio ’ sti. Consummatqu est enim peccatum populi, propter quod ct a Deo est derelictus. Et illorum quidem peccatum signatum est , credentium autem injustitia est deleta, et post deletionem ejus adducta est in Christo vita aaterna. Sed quoniam lex et propheta: usque ad Joannem, qui ostendit Christum, propterea puto dictum signari visionem ct prophec tiam. Nam quoniam nequaquam sunt in prophetis visiones post Joannem, ideo signata est visio et prophetia. Signata autem visione et prophetia , unctus est unigenitus Sanctus sanetorutn Christus. Quem Christum unctum cognoverunt propheta: et Daniel, et intellexerunt aliquo modo ab exitu verbi, quando verbo Domini caeli firmati sunt “. Et ab exitu verbi, respondere in sanctis, qui ab initio fuerunt et prophetis Domini, sed et aedificari Jerusalem , ,usque ad Christum ducem transierunt septimana: sexaginta duae , hoc est primum quidem anni quadringenti nonaginta, quae liunt per decadas computata: septimana: septem. Post hoc autem anni quatuor millia trecenti quadraginta , qui fiunt similiter per decadas computata: septimana: sexaginta dute. Post quos reversus, est Christus, et aediticavit plateam in qua sapientia tiducialiter agit, et murum in cujus fastigio praedicatur. Evacuata sunt autem populi tempora, propterea quod super additas septem septimanas, sexaginta duas septimanas, sublatum est a populo chrisma quod fuit in templo, ut jam non sit judicium apud eos. Sed et civitas et sanetum corruptum est cum superveniente postea duce populo illi, sive llerode, sive Agrippa. l‘lunc enim dicit esse historia Jndzeorum. Sed vide ne putes quod ait corrumpi eum duce veniente, referri ad Christum. Ubi enim voluit ipsum intelligi Christum, utrisque nominibus usus est Daniel, dicens, usque ad Christum ducent. Quando autem tacet nomen Christi, corrumpendum introducit ducem . quoniam defecit dux post Christum , et dux de femoribus ejus ", venit enim cui reposita 860 erant. Post quem excisus est in diluvio populus usque ad linem belli concisi super eos. Sed his accidentibus illis , confirmavit Deus testamentum multis in septimana una : in cujus septimana: dimidio cessare fecit incensum, et sacrificia, et templum, quod, arbitror, a pinna nominavit, interiturum usque ad consummationem in festinatione, quando et derelicta est peccantibus eis domus eorum. Qua: autem sequuntur in textu Danielis, sicut potuimus exposuimus. llaec autem omnia visa sunt nobis ex Daniele juxta interpretationem evangelici textus opponere, ut manifestemus verbum quod ait : Cum videritis abominationem desolationis, quod dictum est per Danielem prophetam, stantem in loco sancto, qui legit intelligat. ' ### English translation (Claude) “When you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, let the reader understand.” The words of the prophet which he spoke about the future abomination of desolation are these: “And one week will confirm the covenant with many, and in the middle of the week sacrifice and libation will be taken away, and upon the temple there will be the abomination of desolation, and until the consummation of time a consummation will be given upon the desolation.” To comprehend truly the words of Daniel belongs to no one else but the Holy Spirit who was in Daniel, so as to make plain the word about all the weeks and what he said about the abomination of desolation. But if we too ought to set out a few things about this passage as it seems to us, it must be said that the word seems to point to the seventy years that came after the coming of our Saviour. For this week, which is called a week because of seven decades of years, confirms the covenant with many, when the apostles of Christ too, after his ascension, persisting in prayer and the word, were enlightened by God and by the Holy Spirit into all knowledge of the will of the divine Scriptures. And in the middle of the week, that is, in three and a half decades of years, the sacrifice of the altar was taken away; that is, in thirty-five years what had been written was fulfilled: “In the middle of the week sacrifice and libation will be taken away.” And then upon the temple that was in Jerusalem came the abomination of desolation of the temple and the city, namely at the time when they saw Jerusalem surrounded by an army, so that, according to what the Saviour had prophesied about it, they should know that its desolation had drawn near. And this abomination of desolation, brought upon the temple by the army surrounding Jerusalem, the prophet says remains until the time of the consummation, so that the consummation of the world comes upon the desolation of Jerusalem and of the temple in it. And where are those who say they are Jews and are not, who say that the Jerusalem below will be rebuilt before the consummation of the age takes place? “The consummation,” he says, “will be given upon its desolation.” And if the temple is rebuilt, it will be rebuilt for him who opposes and exalts himself above everything that is called God or worshipped, so that he may sit in such a temple, showing himself as though he were God; whom the Lord Jesus will slay with the breath of his mouth and destroy by the brightness of his coming. So even if it pleases some that this Jerusalem should be rebuilt on earth, what is said will still not be false: “The consummation is to be given upon its desolation.” And if we must also say something about the times, we say that in the Chronicles of a certain Phlegon it is said (if indeed we ought to accept him too as speaking the truth about the temple) that the destruction of Jerusalem and of the temple in it took place about the fortieth year from the fifteenth year of Tiberius Caesar. Deduct, then, the roughly three years of the Lord's preaching, and the time of his resurrection, when appearing to them for forty days he taught them about the kingdom of God, and you will find, perhaps more or less, that about the middle of the week, counting by decades of years, was fulfilled what was said: “My sacrifice and libation will be taken away,” when also the abomination of desolation came upon the temple, which desolation will remain until the time of the consummation. For the consummation, as we have said, will be given upon the desolation. And if such an account of the week holds good for us, when we say that, as regards the saying, what was said has been fulfilled, not only “My sacrifice and libation will be taken away,” but also what is written, that the abomination of desolations should come upon the temple, then without doubt the coming of Christ is plainly shown also from the words of Daniel the prophet, who says: “Seventy weeks have been cut off upon your people and upon the holy city, that sin may be completed, and sin sealed, and iniquities blotted out, and that everlasting righteousness may be brought in, and that vision and prophecy may be sealed; and the Holy of holies will be anointed; and the one who understands will know from the going forth of the word to answer and to build Jerusalem until Christ the leader, sixty-two weeks; and it will return, and the street and the wall will be rebuilt, and the times will be emptied; and after sixty-two weeks the anointing will perish, and there is no judgment in it. And the city and the sanctuary he will destroy with the leader who comes, and it will be cut off in a flood, and until the end of the war cut short, destructions; and one week will confirm the covenant with many, and in the middle of the week sacrifice and libation will be taken away, and the pinnacle until the consummation of haste.” After this follows the word we have explained, which runs: “And one week will confirm the covenant with many,” and the rest. I think that the seventy weeks cut off upon the people and upon the holy city, that sin may be completed, are four thousand nine hundred years, from Adam until the seventy years that came after the dispensation of Christ. For the sin of the people was completed, for which reason it was also abandoned by God. And their sin was sealed, while the injustice of believers was blotted out, and after its blotting out eternal life was brought in in Christ. But since the law and the prophets were until John, who showed Christ, I think it is therefore said that vision and prophecy are sealed. For since there are no visions in the prophets after John, therefore vision and prophecy were sealed. And when vision and prophecy had been sealed, the only-begotten Holy of holies, Christ, was anointed. The prophets, and Daniel, knew this Christ, the Anointed, and understood him in some way from the going forth of the word, when by the word of the Lord the heavens were established. And from the going forth of the word, to answer in the saints who were from the beginning and in the prophets of the Lord, and also to build Jerusalem, until Christ the leader, there passed sixty-two weeks: that is, first four hundred and ninety years, which, computed by decades, make seven weeks; and after this four thousand three hundred and forty years, which likewise, computed by decades, make sixty-two weeks. After which Christ returned and built the street in which wisdom acts boldly, and the wall on whose top it is proclaimed. And the people's times were emptied, because, after the sixty-two weeks added to the seven weeks, the chrism that was in the temple was taken away from the people, so that there is no longer judgment among them. And the city and the sanctuary were destroyed along with the leader who came upon that people afterwards, whether Herod or Agrippa; for the history of the Jews says this one was the last. But see that you do not think that the saying “destroyed with the leader who comes” refers to Christ. For where Daniel wished Christ himself to be understood, he used both names, saying, “until Christ the leader.” But when he is silent about the name of Christ, he brings in a leader who is to be destroyed, since a leader failed after Christ, “and a leader from his thighs,” for he came for whom it was reserved. After whom the people was cut off in a flood until the end of the war cut short upon them. But when these things happened to them, God confirmed the covenant with many in one week, in the middle of which week he made incense and sacrifices cease, and the temple, which I think he named from its pinnacle, to perish until the consummation in haste, when their house was also left to them in their sins. What follows in the text of Daniel we have explained as well as we could. All these things from Daniel seemed right to us to set beside the interpretation of the gospel text, so as to make plain the word that says: “When you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, let the reader understand.” ### Scripture references - Matt 24:15: quotation, high confidence - Dan 9:24: quotation, high confidence - Dan 9:25: quotation, high confidence - Dan 9:26: quotation, high confidence - Dan 9:27: quotation, high confidence - Luke 21:20: allusion, high confidence - Rev 2:9: allusion, high confidence - Rev 3:9: allusion, medium confidence - 2 Thess 2:4: quotation, high confidence - 2 Thess 2:8: quotation, high confidence - Luke 3:1: allusion, high confidence - Acts 1:3: allusion, high confidence - Matt 11:13: allusion, high confidence - Ps 33:6 (32:6 LXX): quotation, high confidence - Prov 1:20: allusion, medium confidence - Prov 1:21: allusion, medium confidence - Gen 49:10: quotation, high confidence - Matt 23:38: allusion, high confidence ### Extrabiblical texts - Phlegon (Phlegon of Tralles, Chronicles): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen's chronology of Daniel's weeks (a “week” of seven decades of years; 4,900 years from Adam to the seventy years after Christ; 490 plus 4,340 years) and his use of Phlegon's Chronicles for the date of the fall of Jerusalem are translated as printed, without adjustment. Daniel is quoted in the Greek (Theodotion-type) wording as rendered in Latin. - Against those “who say that the Jerusalem below will be rebuilt before the consummation” (probably chiliasts or Jewish expectations) Origen says that a rebuilt temple would serve only the Antichrist; translated as written. - “Who say they are Jews and are not” renders a garbled word (“Juηεροδ”) as “Iudaeos”. A line of leaked footnote references near the end is removed by a logged correction. - Quotations: Matt 24:15; Dan 9:24–27; Luke 21:20; Rev 2:9; 3:9; 2 Thess 2:4, 8; Luke 3:1; Acts 1:3; Matt 11:13; Ps 33:6 (32 LXX); Prov 1:20–21; Gen 49:10 LXX; Matt 23:38. ### Citation (SBL) Origen, Comm. Ser. Matt. 40 (PG 13:1656b–1659a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-40). ## Commentary on Matthew, Latin Series 41 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-41 - Source: PG 13:1659a–1659d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: On the literal sense, Christ's warnings about flight, the great tribulation, and false christs are fulfilled in the Roman siege of Jerusalem. ### Latin text Nunc autem ipsum textum Evangelii declaremus. Diximus stare quidem in loco sancto abominationem desolationis, principem esse qui Jerusalem circumdedit exercitu. Itaque quoniam pessima contigerunt his qui tunc fuerant in Iudaea, ideo haec futura prophetans p0pulo Dominus dicit : Tunc qui in Iudaea sunt, ifugiant in montes. Et talia fuerunt quae contigerunt in tempore illo, ut ita dicamus, ut qui esset super tectum domus, non haberet tempus descendere et tollere aliquid de domo sua; et qui in agro erat, non posset reverti in civitatem et tollere vestimentum suum. Et non κζ erat tunc tempus misericordiae, neque super prmgnantes, neque super lactantes, neque super infantes earum. Ideo dicit (quantum ad verba dico): Vae prtegnantibus , et nutrientibus in illis diebus . Ει quasi ad Judaeos loquens, qui arbitrabantur in Sabbato non oportere vel agere, vel ambulare viam amplius quam est Sabbati iter, ideo dicit : Orate autent ne fiat fuga vestra in hieme, vel Sabbato ’. Non solum enim in Sabhato , sed etiam in hieme pessimum erat salutem quaerere per fugam. Refertur autem ab his qui Judaicam historiam conscripserunt de illis quae tunc contigerunt, quoniam tribulatio magna facta est p0pulo, qualis nunquam fuit ab initio mundi usque ad tempus Christi, sed nec postea fieri potest ut talis eis contingat, pro- ρ pterea quod ausi sunt manus inferre in verum Christum Dei, cujus mysterium et nomen Vt nerans David, dicebat de Saule persequente et occidere se volente : Non iuiiciam manus meas in Christum Domini . Prmcisionem autem dierum illorum futuram propter electos Dei qui credunt in Christum, abbreviationem intelligimus dierum illorum. Tunc autem in magna calamitate populo constituto, et electis qui sunt in Judrca pericula patientibus, multi seductorcs dicebant: Ecce hic Christus, ecce illic. Quos observare docens discipulos suos dicebat tunc : Si quis vobis dixerit : Ecce hic Christus, ecce illic, nolite credere. Surgent enim pseudochristi et pseutlopropltela’, et dabunt signa magna et proαἰσία. Dicere autem quis potest aut Simonem Magum ", qui diccbat sc esse Virtutem Dei magnam, aut si quis ei similis fuit, seducere volens, si possibile esset, et electos. llzec prtevenientes diximus, non adjicientes in hoc loco aliam expositionem, nisi eam quae secundum textum est, propter eos qui traditione simplici delectantur, ut qure videntur eis utilia diceremus, quoniam haec Dominus futura pr0phetans prtescius veritatis exposuit. ### English translation (Claude) Now let us set out the text of the Gospel itself. We have said that the abomination of desolation standing in the holy place is the commander who surrounded Jerusalem with an army. Since, then, the worst things happened to those who were then in Judaea, the Lord, prophesying these things as future to the people, says: “Then let those who are in Judaea flee to the mountains.” And such were the things that happened at that time, so to speak, that one who was on the roof of a house had no time to come down and take anything from his house, and one who was in the field could not return to the city and take his garment. And there was no time then for mercy, either on pregnant women, or on nursing mothers, or on their infants. Therefore he says (I speak as to the words): “Woe to those who are pregnant and to those who are nursing in those days.” And as though speaking to the Jews, who thought that on the sabbath one ought neither to act nor to walk farther than a sabbath day's journey, he therefore says: “Pray that your flight may not be in winter, or on a sabbath.” For not only on the sabbath but also in winter it was very bad to seek safety by flight. And it is reported by those who wrote the Jewish history of what happened then that a great tribulation came upon the people, such as there had never been from the beginning of the world until the time of Christ, nor can such a one befall them afterwards, because they dared to lay hands on the true Christ of God, whose mystery and name David revered, saying of Saul, who persecuted him and wished to kill him: “I will not lay my hands on the Lord's anointed.” The cutting short of those days that was to come for the sake of God's elect who believe in Christ we understand as the shortening of those days. And then, when the people was in great calamity and the elect who were in Judaea were suffering dangers, many deceivers said: “Behold, here is the Christ, behold, there.” Teaching his disciples to watch out for them, he then said: “If anyone says to you, Behold, here is the Christ, behold, there, do not believe it. For false christs and false prophets will arise and will give great signs and wonders.” One may name Simon Magus, who said that he was the great Power of God, or anyone like him, wishing to lead astray, if it were possible, even the elect. We have said these things in advance, without adding in this place any other explanation than that which follows the text, for the sake of those who delight in the simple tradition, so as to say what seems useful to them; since the Lord, foreknowing the truth, set these things forth, prophesying that they would happen. ### Scripture references - Matt 24:16: quotation, high confidence - Matt 24:17: allusion, high confidence - Matt 24:18: allusion, high confidence - Matt 24:19: quotation, high confidence - Matt 24:20: quotation, high confidence - Matt 24:21: allusion, high confidence - Matt 24:22: allusion, high confidence - Matt 24:23: quotation, high confidence - Matt 24:24: quotation, high confidence - Acts 1:12: allusion, low confidence - 1 Sam 24:6 (1 Kgdms 24:7 LXX): quotation, high confidence - Acts 8:10: allusion, high confidence ### Extrabiblical texts - Josephus (Josephus (works)): allusion, low confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen attributes the unparalleled tribulation of the Jews to their having laid hands on Christ; translated as written. “Those who wrote the Jewish history” probably refers chiefly to Josephus. - Quotations: Matt 24:15–24; 1 Sam 24:6 (24:7 LXX); Acts 8:10. ### Citation (SBL) Origen, Comm. Ser. Matt. 41 (PG 13:1659a–1659d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/38/#p-41). ## Commentary on Matthew, Latin Series 42 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-42 - Source: PG 13:1659d–1662a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Spiritually, the holy place is Scripture, in which the false word of heresy stands as the abomination of desolation; the reader must flee from the letter to the mountains of spiritual sense and not turn back to what he has left. ### Latin text Si autem oportet propter eos qui volunt et possunt ascendere verbo ad altiora , reexpncemns ab initio proposita Evangelii verba, et secundum quod possumus. exponamus eadem iterum spiritaliter. Et primum quidem suscipiamus verbum de abominatione desolationis stante in loco sancto. Debet enim qui legit diligens esse, et intelligere. ut non seducatur a desolationis abominatione. Locus igitur sanctus iutelligibilis est omnis dictio Scripturze divinae, quam locuti sunt sancti prophetae qui luerunt a saeculo, Moyses, et post eum caeteri. Non solum autem , sed etiam dictio evangelistarum, vel apostolorum Jesu Christi. lu hoc ergo loco sancto omnium Scripturarum tam Veteris Testamenti quam Novi, Antichristus, quod est falsum Verbum, stetit frequenter per hoc ipsum quod stare videtur iu Scripturis divinis , ostendens se quasi sit Deus, et quasi ipse sit Christus Deus Verbum, et ipse eet ahominatio desolationis. Est enim frequenter videre in argumentationibus impiis dogmaium apud haereticos hanc abominationem desolationis, id est Antichristum verbum falsum, abominationem desolautem a Deo omnem hominem qui receperit eam in se abominationem adversantem veritati, extollentem se super omne verbum quod est extra eum, quod annuntiatur esse extollentem se et super omne verbum Dci, quod unusquisque hominum colerc vult, sive vere, sive mendaciter. Nam unumquodque hmreticorum dogma non solum veritati adversatur, sed etiam caeteris dogmatibus similiter falsis. Et quoniam sic extollitur, ut etiam iu templo Scripturarum sedeat, per ipsum templum, id est per ipsas Scripturas, volens se ostendere quoniam ipse vere est Deus Verbum, semper ergo qui divinas legit Scripturas, intelligat eas, maxime quando viderit abominationem desolationis, secundum ea quae diximus, stantem in eo quem exposuimus loco sancto sanctarum Seripturarum. Qui autem intellexerit eum,destruet vera traditione, id est illuminatione adventus Christi qui est veritas, eum verbum qui in alieno loco sancto stare videtur, ct intelligens talem abominationem desolationis, irritam faciet eam, et ejiciet a loco sancto in quo stare videtur. Maxime autem destruet eum Christus qui loquitur in eo verum lumen. lste autem Christus, si in aliquo loquatur volente audire et prodilieari,nou infirmatur, 861 sed omne falsum verbum, quod est aii-orni”tio desolationis stans in loco sancto et sedens iu templo Dei, quod est Antichristus, interfieiet δρία ritu oris sui per eos qui se praebuerint capaces ipsius. Quod verbum falsum frequenter non stat, sed etiam sedet in templo, quando quasi rationabiliter et bene constructum videtur. Qui autem vident hanc abominationem desolationis, ita ut possint de ea dicere : Non enim versutia: ejus ignoramus, in eo dum legunt intelligentes quae vera sunt, fugiant falsum, et recedant ubi eos mendacium comprehcndere nep valebit. Non autem potest comprehendere mendacium eos qui ex Iudaea, littera, fugiunt ad spiritalia et intelligihilia, et sublimes veritatis montes. Ut autem intelligamus : Fugiunt in montes , accipe exemplum quod dicitur—manifeste de fuga laudabili, quale est quod ait Apostolus ο : Fugite fornicationem, et quod ait Sapientia : Quasi a facie serpentis fuge peccatum. vel quale est quod in mysterio dicit Rebecca Jacob : Ecce Esau fratertuus minatur occidere te. Nunc ergo, fit’i, audi vocem meam, et surgens fuge ad Laban fratrem meum in Carran, et habita cumillo aliquot dies, donec avertatur ira fratris tui. Et omnis, arbitror, qui filius est Iacob, opera consummatis Jacob, intelligens omnem morem odibilem Deo, qui est Esau, fugit quasi intelligens. Si autem non fugiat eum qui fornicarius est et pollutus sicut Esau, et quasi non fugiens Esau, sed cohabitans ei, non fit filius Jacob qui fugerat eum. Ipse autem Jacob habitans cum Laban utiliter sibi et dispensationi quae erat secundum Deum, abscondit cor suum, ut non annuntiaret ei quoniam fugiebat, et fugiebat ipse et omnia ejus. Bonum estergo fugere etiam a Laban, a consiliatore carnalium qualitatum,iu quibus habitantem non oportet permanere in eis, sed fugere cmn omni domo sua. Nam et si voluerit persequi post eum, Deus illum avertet a fugientibus eum, ut, etsi comprehenderit eum postmodum aliquando, ο nihil mali facere ei possit fiducialitcrpronuntianti : Apud quem inveneris deos tuos,non vivat in conspectu fratrum nostrorum : cognosce quid tuorum est apud me, et accipe . Nec enim cognosci poterit aliquid apud Jacoh de rebus Laban. ln his ergo evangelii is dictis quae in praesenti tractamus, imperatur ut qui cognoscunt abominationem desolationis stantem in loco sancto, intelligant in eo dum legunt, ut fugiant iu montes. Qui ergo in tali Iudaea quam diximus, id estin vetustate litterae, constitutus habetur, fugiat in montes spiritalium novitatum. Et si quis inventus fuerit ascendisse super tectum verbi,et stare in fastigio mdilicatiouis ejus, non descendat inde occasione ut auferat aliquid de domo sua et vadat. Nihil enim opushabebit mancus in tecto, et’D abstinens se ne quando inde descendat. Et si fuerit quis in agro, sive in eo in quo absconditus est thesaurus, sicut Dominus ait in parabola quadam: aut qualis fuit ager ille Jacoh plenus, cili assimilaverat eum. benedicens pater ipsius, etdiceus“: Ecce odor filii mei, sicut odor agri pleni quem benedixit Dominus, in quo agro secundum spiritales benedictiones legis, benedicitur omnis qui secundum legem vixerit, dicente Scriptura “:Benedictustu in ciritaté, benedictus tu in agro. Qui ergo est iu tati agro totius plautationis quam plantavit Pater coelestis, non revertatur retro. non enim tantummodo ille qui mittit manum in aratrum, et reversus fucrit retro, non est aptus regno Dei, sed etiam qui in agro est quem tradidimus, et reversus fuerit retro causa eorum quae oportuerat oblivisci, sine dubio incurret in abominationem desolationis, id est in seductionem verbi mendacis : et maxime si spoliaverit se’ vestimentum suum vetus, id est veterem hominem cum actibus ejus. et iterum conversus fuerit retro tollere vestimentum suum. Diligenter ergo debemus attendere, ne forte aliquid eorum quae sunt deorsum, et sunt in domo, velimus ἀει scendentes tollere, aut relictum vestimentum retro repetere relinquentes agrum, et conversi retro, cum debueramus appetere ea qum sunt priora, et oblivisci posteriora, et neque stare in aliqua regioneilla, sed in monte salvari, ut non comprehendamur cum his qui sunt combusti propter quod in Sodomis sunt comprehensi. ### English translation (Claude) But if, for the sake of those who wish and are able to ascend by the word to higher things, we ought to take up again from the beginning the words of the Gospel set before us, let us explain the same things again spiritually, as far as we can. And first let us take up the word about the abomination of desolation standing in the holy place. For the reader must be attentive and understand, so as not to be led astray by the abomination of desolation. The intelligible holy place, then, is every utterance of the divine Scripture spoken by the holy prophets who have been from of old, Moses and the others after him; and not only so, but also the utterance of the evangelists or of the apostles of Jesus Christ. In this holy place of all the Scriptures, of the Old Testament as well as the New, the Antichrist, which is the false Word, has often stood, by the very fact that it seems to stand in the divine Scriptures, showing itself as though it were God, and as though it were Christ, God the Word; and it is the abomination of desolation. For one can often see in the ungodly argumentations of doctrines among the heretics this abomination of desolation, that is, Antichrist, the false word, an abomination that makes desolate from God every man who has received into himself this abomination opposed to the truth, exalting itself over every word outside it, which is announced as exalting itself even over every word of God that each man wishes to worship, whether truly or falsely. For each doctrine of the heretics is opposed not only to the truth but also to the other doctrines that are likewise false. And since it exalts itself so far as even to sit in the temple of the Scriptures, wishing by means of the temple itself, that is, by means of the Scriptures themselves, to show that it is truly God the Word, let the one who reads the divine Scriptures therefore always understand them, especially when he sees the abomination of desolation, in the sense we have given, standing in what we have explained as the holy place of the holy Scriptures. And one who has understood it will destroy, by the true tradition, that is, by the illumination of the coming of Christ, who is the truth, that word which seems to stand in the holy place, belonging to another; and understanding such an abomination of desolation, he will make it void and cast it out of the holy place in which it seems to stand. Above all Christ, the true light, who speaks in him, will destroy it. And this Christ, if he speaks in someone who is willing to hear and to be built up, is not weakened, but will slay with the breath of his mouth, through those who have shown themselves capable of him, every false word, which is the abomination of desolation standing in the holy place and sitting in the temple of God, which is Antichrist. This false word often not only stands but also sits in the temple, when it seems reasonable and well constructed. But let those who see this abomination of desolation, so that they can say of it, “For we are not ignorant of its wiles,” while they read and understand what is true, flee what is false and withdraw where falsehood will not be able to overtake them. And falsehood cannot overtake those who flee from Judaea, the letter, to the spiritual and intelligible things and the lofty mountains of truth. And so that we may understand “Let them flee to the mountains,” take an example said plainly about a praiseworthy flight, such as what the Apostle says, “Flee sexual immorality,” and what Wisdom says, “Flee from sin as from the face of a serpent”; or such as what Rebekah says in a mystery to Jacob: “Behold, Esau your brother threatens to kill you. Now therefore, my son, listen to my voice, and arise and flee to Laban my brother in Haran, and stay with him some days, until your brother's anger turns away.” And everyone, I think, who is a son of Jacob, doing the works of Jacob, understanding that every way hateful to God, which is Esau, flees as one who understands. But if he does not flee him who is immoral and defiled like Esau, but as one not fleeing Esau lives with him, he does not become a son of Jacob, who fled him. And Jacob himself, living with Laban to his own profit and that of the dispensation according to God, hid his heart, so as not to tell him that he was fleeing, and he fled, he and all that was his. It is good, then, to flee also from Laban, the counsellor of fleshly qualities, among which one who dwells must not remain but flee with all his house. For even if he wishes to pursue him, God will turn him away from those who flee him, so that, even if he overtakes him afterwards at some time, he can do no harm to him who confidently declares: “With whomever you find your gods, let him not live in the sight of our brothers; recognize what of yours is with me, and take it.” For nothing of Laban's things could be recognized with Jacob. In these words of the Gospel which we are now treating, then, it is commanded that those who recognize the abomination of desolation standing in the holy place should understand it while they read, so as to flee to the mountains. Whoever, then, is held in such a Judaea as we have described, that is, in the oldness of the letter, let him flee to the mountains of spiritual newness. And if someone is found to have gone up on the roof of the word and to stand on the top of its building, let him not come down from there on the pretext of taking something from his house and going away. For the one on the roof will need nothing, keeping himself from ever coming down from there. And if someone is in the field, whether the one in which treasure is hidden, as the Lord says in a certain parable, or such as was that full field to which his father, blessing Jacob, likened him, saying, “Behold, the smell of my son is like the smell of a full field which the Lord has blessed,” in which field, according to the spiritual blessings of the law, everyone who has lived according to the law is blessed, as Scripture says, “Blessed are you in the city, blessed are you in the field”: whoever, then, is in such a field of the whole planting which the heavenly Father has planted, let him not turn back. For not only is one who puts his hand to the plough and turns back not fit for the kingdom of God, but also one who is in the field we have described and turns back for the sake of things he ought to have forgotten will without doubt run into the abomination of desolation, that is, into the seduction of the lying word; and especially if he has stripped off his old garment, that is, the old man with his deeds, and turns back again to take his garment. We must therefore pay careful attention lest we wish to come down and take something of the things that are below and are in the house, or to seek again the garment left behind, leaving the field and turning back, when we ought to strive for what lies ahead and forget what lies behind, and not stand in any region of that place, but be saved on the mountain, so that we are not overtaken with those who were burned because they were overtaken in Sodom. ### Scripture references - Matt 24:15: quotation, high confidence - Matt 24:16: quotation, high confidence - Matt 24:17: allusion, high confidence - Matt 24:18: allusion, high confidence - Acts 3:21: allusion, medium confidence - 2 Thess 2:4: allusion, high confidence - 2 Thess 2:8: allusion, high confidence - John 1:9: allusion, medium confidence - 2 Cor 2:11: quotation, high confidence - 1 Cor 6:18: quotation, high confidence - Gen 27:42: quotation, high confidence - Gen 27:43: quotation, high confidence - Gen 27:44: quotation, high confidence - Gen 31:20: allusion, high confidence - Gen 31:24: allusion, high confidence - Gen 31:32: quotation, high confidence - Matt 13:44: allusion, high confidence - Gen 27:27: quotation, high confidence - Deut 28:3: quotation, high confidence - Matt 15:13: allusion, high confidence - Luke 9:62: allusion, high confidence - Col 3:9: allusion, high confidence - Phil 3:13: allusion, high confidence - Gen 19:17: allusion, high confidence ### Extrabiblical texts - Sir 21:2 (Sirach): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A line of leaked footnote references is removed by a logged correction. - On heretics' doctrines as the Antichrist standing in Scripture Origen speaks polemically; translated as written. - Quotations: Matt 24:15–18; Acts 3:21; 2 Thess 2:4, 8; John 1:9; 2 Cor 2:11; 1 Cor 6:18; Sir 21:2; Gen 27:42–44; 31:20–21, 24, 32; Matt 13:44; Gen 27:27; Deut 28:3; Matt 15:13; Luke 9:62; Col 3:9; Phil 3:13; Gen 19:17. ### Citation (SBL) Origen, Comm. Ser. Matt. 42 (PG 13:1659d–1662a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-42). ## Commentary on Matthew, Latin Series 43 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-43 - Source: PG 13:1662a–1664c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Spiritually, the pregnant and nursing are souls in whom the word is still immature and who are easily seduced by heresy; the praiseworthy flight is from sexual immorality, every sin, and false doctrine, to the mountains of the Scriptures, while Christ is awake in the soul. ### Latin text Va: autem pragnantibus et nutrientibus in illis diebus . Quoniam sunt et aliqua: anima: concipientes generationes, manifestavit propheta dicens : Α timore tuo, Domine, in utero concepimus, et parturivimus, et peperimus spiritum salutis quem fecisti super terram. Sicut enim in praegnantibus formatur et figuratur semen, sic et in anima quae su scipitverbum, paulatim formatur et figuratur conceptio verbi in ea. Et hoc puto dicere Paulum ad Galatas " : Filii mei quos iterum parturio, donec formetur Christus in vobis. In Epistola ad Timotheum dicit idem salvandam mulierem per filio. rum generationem, si permanserit in fide, et dilectione, et sanctitate cum castitate. Quae est autem haec mulier, nisi anima quae verbum concipit Dei et veritatis, et parit opera bona similia Christo ἲ lrrar tionabile autem est existimare de sensibili generatione dictum quod ait ι’ : Mulier seducta in pra:varicationem facta est, salva autem erit per filiorum generationem, si permanserit in fide, et dilectione, et ' sanctitate cum castitate. Anima: ergo quae noviler susceperunt verbum , et adhuc prmgnantes constitutae, necdum fructificaverunt in eoin utero intelligihiliter habentes, non possunt sustinere stantem inloco sancto adversantem veritati sermonem, ncque stare quominus seducantur persuasionibus 862 ejus. Propterea si aliquando abominationem desolationis, secundum quod tradidimus, stantem in loco sancto viderit anima in utero habens, qurc necdum fructificavit ex Verbo, incurrit in vat quod Dominus dicit : γω pra'gnantibus. Projiciet enim conceptionem, et evacuabitur a spe quae est in actibus veritatis. Sed et si videatur formatum et fructiticatum verbum, non autem fuerit enutritum sudicienter augentibus et magnum facientibus eum nutrimentis, sed manserit immaturum, secundum similitudinem sugentis factum est, et super hujusmodi generationes veniet quod super sugentes. Si autem, sicut in multis exemplaribus scriptum est υω sugentibus, dicendum est quoniam animae sunt quae Iactantur adhuc att quas dicit Apostolus ’ : Lac vobis potum dedi non escam, nomium enim poteratis, sed nec usque adhuc potestis. adhuc enim estis carnales. Dicit autem et alibi “z Facti estis opus habentes lacte, et non solida esca. Omnis enim qui lacte alitur, imperitus est verba justitiae :parrulus enim est. Ista: sunt ergo animae qum propter infirmitatem, et quia lacile svducuntur, non possunt inscituctihititer permanere in conspectu abominationis desolationis stantis in loco sancto : seducta: enim consentiunt ei, utpote Deo. Et est videre ha:reticorum Ecclesias plenas de lamentandis prtegttantibus, vel nutrientibus, vel sugentibus. Plerumque enim anima: quae tn- Ecclesia prtegnantcs fuerunt, aut nutricutes, aut sugentes, fuerunt seducta: a desolationis abominationc : et seductis ab eo verbo falso qui stat in loco sancto per falsam tratlitiOnem dogmatum perversorum, abominationis illius susceperunt vae quod a Domino factum est ”: Vae in utero habentibus et nutrientibus. Non autem quandocunque, sed in diebus illis abominationis desolationis desolationum. Omnis enim qui audit verba iniquitatem in excelsum loquentium, et suscipit ea in diebus ejus, ille abominationc desolationis subditus fit. Orate autem ut ne fiat fuga vestra hieme vel Sabbato. Est enim, sicutdiximus, quaedam fuga hominum secundum przeceptum Verbi, ut qui fugit quae fugere oportet, melior sit eo qui non fugit. [ct ideo talia et majora delinquit per hoc quod non fugit,j sed semetipsum subditum facit perdentibus animam malis. Quod est autem constituta fuga atque laudabitis manifeste docetApostolus,dicens ’δ : Fugite fomicationem. Fugit autem fornicationem qui omnem occasionem irritantem et provocantem ad foruieandum evitat, rt neque iuvenibus commiscetur, in quantum potest, ne forte consumatur per eas; neque descendit ad consuetudines eorum talium, sed avertit se omnino ab hujusmodi hominum concitationibus. Qui vult fugere fornicationem, audiat et illud quod dicitur " ; Cum saltatrice noli assiduus esse, ne forte consumuris in desideriis ejus. Fugit autem fornicationem abundantius, qui accendentes et excitatrices seminis escas, in quantum valet, evitat, et vino, si potest fieri, non utitur donec transeat ferventior aetas. Si autem utitur, modico utatur secundum apostolicum pra2ceptum dicens Timotheo ": 1am noti aquam bibere, sed vino modico utere propter stomachum tuum, et frequentes tuas infirmitates. Et quid plura? Ille est qui fornicationem fugit, et semper fugam istam laudabilem operatur quae a Deo fugere non permittit. Operatur autem hanc fugam qui promptus est ad fugiendam fornicationem. Et non solum fornicatio nobis est fugienda, sed et omne peccatum. Ideo bene dixit Scriptura : Quasi a facie serpentis fuge peccatum. Frequenter autem convenit fugere ab Antichristo , verbo et falsi nominis scientia, maxime quando necdum sic idoneus est homo ut habeat in se Dominum operantem, qui interficit spiritu oris sui ” persuasiones mendaciorum; nec ascendit ad tantum altitudinis, ut habeat in se eum qui destruit illuminatione adventus sui omnem persuasionem verisimilitudinem veritatis habentem et assitmtano tem se veritati. Qui autem fugit, debet cognoscere etiam locum ad quem fugere debet, et orare etiam propter tempus, ut non in eo tempore fugiat quod est adversarium fugze. Loca ergo fugientibus erunt montes, quos Christus ostendit, dicens ; Tune qui in Iudaea sunt, fugiant in montes. Et qui fugiunt ἰιι istos montes dicant psalmum graduum sic habentem ” ; Levavi oculos meos in montes, unde veniet auxilium mihi. Ideo autem tollit oculos suos in montes, quia scit abundantiam quae est in montibus illis; propterea dicit : Fundamenta ejus in moutibus sanctis. Et si fugerit in montes quos praecepit Dominus, veniet ad locum sanctum, in quo factus et videns \isum illum magnum, dicet quod dictum est :Transiens ridebo visum hunc magnum. Et qui hujusmodi e. t, audiet : Solve calceamentum pedum tuorum, locus enint in quo tu stas, terra sancta est , Fugiant ergo in montes qui fugiunt secundum Dei mandatum. Quoniam ergo in tranquillitate anima: constitutae possunt impetrare fugam salutis, hieme autem comprehendente incurrunt in eos quos fugiunt, ideo orentut ne fiat fuga eorum hieme vel Sabbato, si quidem vigilax-erit Christus in eis. Si autem obdormierit, tunc descendens procella venti in stagnum, descendet etiam super eum qui fugit, quia non [sintut] .Iesus fugit cum ipso, ostendens ei fugam optima: viae. Tamen si descenderit aliquando procella, et hiemem fuerit operata, oret quis ct suscitet orationibus suis Christum ut imperet vento et mari “, ut tranquillitate facta iterum fugiat, ut non comprehendatur a fornicatione, aut avaritia, aut a gloria vana, aut ab aliquo malo persequente se, vel ab ipsa abominationc desolationis, id est dogmate falso. ### English translation (Claude) “But woe to those who are pregnant and to those who are nursing in those days.” That there are also souls that conceive offspring, the prophet made plain when he said: “From fear of you, Lord, we have conceived in the womb, and have been in labour, and have brought forth the spirit of your salvation which you have made upon the earth.” For as in pregnant women the seed is formed and shaped, so also in the soul that receives the word the conception of the word is gradually formed and shaped in it. And I think Paul says this to the Galatians: “My children, for whom I am again in labour until Christ is formed in you.” In the letter to Timothy the same writer says that the woman will be saved through the bearing of children, if she continues in faith and love and holiness with chastity. And who is this woman but the soul that conceives the word of God and of truth, and gives birth to good works like Christ? It is unreasonable to think that the saying refers to bodily generation: “The woman was deceived and fell into transgression, but she will be saved through the bearing of children, if she continues in faith and love and holiness with chastity.” Souls, then, that have newly received the word and are still pregnant, and have not yet borne fruit from what they hold intelligibly in the womb, cannot withstand the word that stands in the holy place opposing the truth, nor stand firm so as not to be led astray by its persuasions. Therefore, if at some time a soul with child, which has not yet borne fruit from the Word, sees the abomination of desolation, in the sense we have handed on, standing in the holy place, it runs into the woe of which the Lord speaks: “Woe to those who are pregnant.” For it will cast off what it conceived and be emptied of the hope that lies in the deeds of truth. And even if the word seems to have been formed and to have borne fruit, but has not been sufficiently nourished with foods that make it grow and become great, but has remained immature, it has become like one that sucks, and upon such offspring will come what comes upon those that suck. And if, as is written in many copies, “Woe to those who give suck,” it must be said that there are souls who are still being suckled, to whom the Apostle says: “I gave you milk to drink, not solid food, for you were not yet able, and even now you are not yet able, for you are still fleshly.” And he says elsewhere: “You have become such as need milk, not solid food. For everyone who lives on milk is unskilled in the word of righteousness, for he is a child.” These, then, are the souls that, because of weakness and because they are easily led astray, cannot remain unmoved in the presence of the abomination of desolation standing in the holy place; for, led astray, they consent to it as to God. And one can see the churches of the heretics full of pregnant women, nursing mothers, and sucklings to be lamented. For mostly the souls that were pregnant, or nursing, or sucking in the Church have been led astray by the abomination of desolation; and, being led astray by that false word which stands in the holy place through the false tradition of perverse doctrines, they have received the woe of that abomination which the Lord pronounced: “Woe to those who have a child in the womb and to those who nurse.” Not at any time whatever, but “in those days” of the abomination of desolation of desolations. For everyone who hears the words of those who speak iniquity on high, and receives them in its days, becomes subject to the abomination of desolation. “But pray that your flight may not be in winter or on a sabbath.” For there is, as we have said, a certain flight of men according to the precept of the Word, so that one who flees what ought to be fled is better than one who does not flee [and so commits such and greater faults by not fleeing], but makes himself subject to the evils that destroy the soul. That there is an appointed and praiseworthy flight the Apostle plainly teaches, saying: “Flee sexual immorality.” And he flees sexual immorality who avoids every occasion that excites and provokes to sexual immorality, and does not mix with young women, as far as he can, lest he be consumed by them; nor does he descend to the habits of such people, but turns himself wholly away from the incitements of such persons. One who wishes to flee sexual immorality should also hear what is said: “Do not keep company with a dancing woman, lest you be consumed in desire for her.” And he flees sexual immorality more abundantly who avoids, as far as he can, foods that inflame and arouse the seed, and does not use wine, if it can be done, until the more fervent age has passed. But if he uses it, let him use a little, according to the apostolic precept that says to Timothy: “No longer drink water, but use a little wine for your stomach and your frequent illnesses.” Why say more? He it is who flees sexual immorality, and always practises this praiseworthy flight, which does not allow one to flee from God. And he practises this flight who is ready to flee sexual immorality. And not only sexual immorality must be fled by us, but every sin. So Scripture rightly said: “Flee from sin as from the face of a serpent.” And often it is fitting to flee from the Antichrist, the word and the knowledge falsely so called, especially when a man is not yet so fit as to have in himself the Lord at work, who slays with the breath of his mouth the persuasions of lies; nor has he risen to such a height as to have in himself him who destroys by the brightness of his coming every persuasion that has the semblance of truth and likens itself to the truth. But one who flees must also know the place to which he must flee, and pray about the time as well, so as not to flee at a time that is hostile to flight. The places, then, for those who flee will be the mountains, which Christ points out, saying: “Then let those who are in Judaea flee to the mountains.” And let those who flee to these mountains say the psalm of ascents which runs: “I lifted up my eyes to the mountains, from where my help will come.” And he lifts up his eyes to the mountains because he knows the abundance that is in those mountains; therefore it says: “Its foundations are on the holy mountains.” And if he flees to the mountains which the Lord commanded, he will come to the holy place, in which, coming to see that great sight, he will say what was said: “I will turn aside and see this great sight.” And one who is such will hear: “Take off the sandals from your feet, for the place on which you stand is holy ground.” Let those, then, who flee according to God's command flee to the mountains. Since souls in tranquillity can obtain the flight of salvation, but when winter overtakes them they run into those they are fleeing, let them pray that their flight may not be in winter or on a sabbath, if Christ is awake in them. But if he has fallen asleep, then the storm of wind coming down on the lake will come down also on the one fleeing, because Jesus is not … fleeing with him, showing him the flight of the best way. Yet if a storm does come down at some time and bring on winter, let one pray and rouse Christ by his prayers to command the wind and the sea, so that when calm has come he may flee again, so as not to be overtaken by sexual immorality, or greed, or vainglory, or any evil pursuing him, or by the abomination of desolation itself, that is, false doctrine. ### Scripture references - Matt 24:19: quotation, high confidence - Matt 24:20: quotation, high confidence - Isa 26:18: quotation, high confidence - Gal 4:19: quotation, high confidence - 1 Tim 2:14: quotation, high confidence - 1 Tim 2:15: quotation, high confidence - 1 Cor 3:2: quotation, high confidence - 1 Cor 3:3: quotation, high confidence - Heb 5:12: quotation, high confidence - Heb 5:13: quotation, high confidence - Luke 23:29: allusion, medium confidence - 1 Cor 6:18: quotation, high confidence - 1 Tim 5:23: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - 2 Thess 2:8: quotation, high confidence - Matt 24:16: quotation, high confidence - Ps 121:1 (120:1 LXX): quotation, high confidence - Ps 87:1 (86:1 LXX): quotation, high confidence - Exod 3:3: quotation, high confidence - Exod 3:5: quotation, high confidence - Matt 8:24: allusion, high confidence - Matt 8:26: allusion, high confidence ### Extrabiblical texts - Sir 9:4 (Sirach): quotation, high confidence - Sir 21:2 (Sirach): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 44 (from “But pray that your flight”), whose numeral was misread in the scan. A line of leaked footnote references is removed by a logged correction. - Origen reads 1 Tim 2:14–15 (“saved through the bearing of children”) of the soul bearing good works, not of bodily childbirth; translated as written. - The words “[and so commits such and greater faults by not fleeing]” are printed in square brackets in Migne; translated. “Young women” renders the scan's “iuvenibus”, which the following “eas” (feminine) shows to be a slip for a word for young women. “Jesus is not … fleeing with him”: a garbled bracketed word (“[sintut]”) is marked “…”. - Origen's counsel to avoid foods that “inflame” and wine during youth is ascetic advice; translated as written. - Quotations: Matt 24:19–20; Isa 26:18 LXX; Gal 4:19; 1 Tim 2:14–15; 1 Cor 3:2–3; Heb 5:12–13; Luke 23:29; 1 Cor 6:18; Sir 9:4; 1 Tim 5:23; Sir 21:2; 1 Tim 6:20; 2 Thess 2:8; Matt 24:16; Ps 121:1 (120 LXX); Ps 87:1 (86 LXX); Exod 3:3, 5; Matt 8:24–26. ### Citation (SBL) Origen, Comm. Ser. Matt. 43 (PG 13:1662a–1664c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-43). ## Commentary on Matthew, Latin Series 45 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-45 - Source: PG 13:1664d–1667a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The true sabbath is rest from evil works while doing good; one without good works is easily overcome by false doctrine, the greatest tribulation, and God “shortens the days” by cutting away false additions to Scripture. ### Latin text Orate ut ne fiat fuga vestra hieme vel Sabban . Deus in sex diebus fecit opera mundi et requievit in Sabbato. Requicvit autem ab operibus mundi quae faccre coepit. Opera autem justitia‘. semper sine initio operatur et operabitur sine fine: et sic hominum genus ante Christi adventum operati sunt omnes opera mundi, et nemo requievit ab eis, sabbatizans jugiter ab operibus bonis. Veniens autem Dominus noster Sabbatum nostrum et requies nostra, attulit nobis requiem Sabbati sui, ut sicut ille requievit in Sabbato ab operibus mundi, non autem requievit ab Operibusjustitite, sic et nos per ipsum sabbatizemus ab operibus mundialibus, et carnalibus, et noeivis, opera autem justitim semper exerceamus. Quoniam autem ipse nobis allaturus fuerat hujusmodi Sahbatum, in quo nullum opus faciamus servile, testatur et ipse per Prophetam dicens de indignis Judmis ita ’° : Donec juravi in ira mea, si introibant in requiem meum. Et iterum Lamecb nomen imponens filio suo Noe in mysterio Christi. ita dixit de eo '7: Et vocavit nomen ejus Noe, dicens, quoniam Itic dal'it nobis requiem a moeroribus nostris, et ab operibus manuum nostrarum, et a terra quam maledixit Dominus. Omnis ergo qui vivit in Christo, semper in Sabbato vivit et in requie requiescens ab operibus malis, operatur autem opera justitiae incessanter. Multi autem nomen Cluisti habentes, non gratiam, econtra sabbatizant ab ‘operibus bonis, operantur autem opera mala. Mediocres autem interdum dimittunt sabbatismum operum malorum, et sabbatizant ab operibus bonis, non bona operantes, sed- mala. Quidam autem ab aperibus malis sabbatizant, non autem exercent Opera bona, cum oporteat non solum mala fugere, sed etiam bona exercere. ln tali ergo Sabban operum bonorum, quando bona opera non facit homo Christianus, jubet nos Christus orare ne fuga nostra fiat in illo. Cessante enim te ab operibus bonis, si quidem steteris ante faciem abominationis. et ultro te subdideris ei, voluntarie mortuus es gladio verbi mendacis. Si autem volueris fugere, et abominatio desolationis secuta fuerit te, sine [sive] persecutionibus suis franget te, quia non operantur in te virtutem patientia: opera tua bona : sine [sive] seductionibus suis capiet te, quoniam intelligentiae lumen non operatur in te opera tua bona. Nemo enim in tali periculo falsi dogmatis facile superatur et fallitur, nisi quia nudus est ab operibus bonis. Propterea et Apostolus dicit de ipso periculo ἐς Pro eo quod cltaritatem ueritatis non acceperunt, dabit illis operationem erroris, ut credant mendacio, ut judicentur homines qui non crediderunt reritati, sed consenserunt iniquitati. Cum autem viderimus abominationem desolationis, quae dicta est per [lanielem prophetam, stantem in loco sancto, videbimus et magnam tribulationem instantem, qualis facta ι) non est ab initio mundi usque ad illam ipsam, neque fiet postea. Quae enim major tribulatio quant videre fratres nostros seduci propter sanctum locum a desolationis abominatione stante in eo? Et si quidem amici alicujus aut proximi mors corporalis magnam Operatur tribulationem ei qui non fuerit meditatus ut sufferat eam, qualem putas tribulationem ei qui compatitur quando unum passum fuerit membrum, et ei qui viderit quando scandalizatus fuerit aliquis frater? Si autem et quis viderit seipsum moveri et conturbari a desolationis abominatione, quasi non sit abominatio desolationis, et viderit se periclitari propter dilectionem quam habet in sanetum locum, ita ut pene consentiat ei abominationi tanquam sit Deus, et tradat semetipsum abominationi quasi Deo, quomodo putas eum tribulari magna tribulatione, qualis non fuit ei ab initio ex quo venit in mundum usque ad illud tempus? Sed nec alia tribulatio talis eum poterit comprehendere aliquando, et maxime si quis trahitur ut existimet abominationem stantem in coelo [loco] sancto, non esse abominationem desolationis, sed Deum Verbum. Adhuc autem et si quis manifeste quidem videat abominationem desolationis stantem in loct‘ sancto, et si sequatur eam, accipiens sibi excusationem de divinis Scripturis. quasi indifferenter liceat Christianitatem negare, dicens denegationem non esse denegationem; et escas immolatorum quasi nihil nocentes manducanti fuerit arbitratus, proferens de Scripturis exempla; et. quia indifferenter licet in uno eodemque tempore mulieribus commisceri diversis, quasi et patribus ista facientibus olim : omnibus istis peccatis majus est abominatio desolationis, id est, verbum quod in loro Scripturarum sanctarum consistit, iniquitatem in excelsum loquens et persuadens a (lreatore discedere, qui. solus et verus est Deus, et credere alteri nescio cui Deo super istum, cui. nullus similis est, cum talis noster Salvator dicat " : Pater qui misit me, major me est. Magna ergo tribulatio generatur a desolationis abominatione stante in loco sancto, ita ut talia dicantur de ea : Et nisi abbreviati essent dies illi, non essetsalva facta omnis caro. Propter electos autem abbreviabuntur dies illi. Tanta autem, et sic magna in illa abominatione desolationis fit tribulatio, ιιι Deus operetur abhrcviationem dierum tribulationis illius, superfluum eorum prtecidens quod additur a desolationis tribulatione et abominatione. Aliter enim non est possibile ut sanetur omnis quae salvanda est caro, nisi acceperit abbreviationem a Deo. Dies enim intelliguntur praecepta et dogmata veritatis posita in Scripturis ad illuminationem intelligentiam animarum. Omnes autem intel» lectus a scientia falsi nominis venientes, qui adduntur sermonibus Scripturarum et conjunguutur, intellige mihi additamenta esse supra magnitudinem naturalem dierum Scripturis: quod additamentum bonus Deus abbreviat per quos vult. Et quotiescunque videris adventu verbi veritatis in sensu tuo pracidi altitudines extollentes se adversus scientiam Dei, toties intellige abbreviatos dies tribulationis, et circumcisam superfluam magnitudinem, quam contra naturam abominatio desolationis semper superaddidit diebus Domini qui suntin Scripturis. fit propter electos abbreviautur dies illi, utvidentes in sensu suo'prtecisionem superfluitatis dierum, et rcmauentem illam solummodo lucem quae secundum verbum est veritatis, nihil patiantur a desolationis abominatione, veleo quod additum fuerat super veros et naturales dies Scripturamm. ### English translation (Claude) “Pray that your flight may not be in winter or on a sabbath.” God made the works of the world in six days and rested on the sabbath. He rested from the works of the world which he began to make; but the works of righteousness he always works without beginning and will work without end. And so, before Christ's coming, the whole human race worked all the works of the world, and no one rested from them, while they continually kept sabbath from good works. But our Lord, our sabbath and our rest, coming, brought us the rest of his sabbath; so that, as he rested on the sabbath from the works of the world but did not rest from the works of righteousness, so we too through him may keep sabbath from worldly, fleshly, and harmful works, but always practise the works of righteousness. That he himself was to bring us such a sabbath, in which we do no servile work, he himself testifies through the Prophet, saying of the unworthy Jews: “As I swore in my wrath, they shall not enter into my rest.” And again Lamech, giving the name Noah to his son in a mystery of Christ, said of him: “And he called his name Noah, saying, This one will give us rest from our sorrows, and from the works of our hands, and from the earth which the Lord has cursed.” Everyone, then, who lives in Christ always lives in the sabbath and in rest, resting from evil works, but working the works of righteousness without ceasing. But many who have the name of Christ and not his grace, on the contrary, keep sabbath from good works and work evil works. And middling people sometimes let go the sabbath-rest from evil works and keep sabbath from good works, doing not good but evil. And some keep sabbath from evil works but do not practise good works, when one ought not only to flee evil things but also to practise good. In such a sabbath of good works, then, when a Christian man does no good works, Christ commands us to pray that our flight may not be in it. For when you cease from good works, if you stand before the face of the abomination and submit yourself to it of your own accord, you have died willingly by the sword of the lying word. And if you wish to flee and the abomination of desolation pursues you, it will either break you with its persecutions, because your good works do not work the power of patience in you, or take you with its seductions, because your good works do not work the light of understanding in you. For no one in such a danger of false doctrine is easily overcome and deceived except because he is stripped of good works. That is why the Apostle too says of this danger: “Because they did not receive the love of the truth, he will send them the working of error, that they may believe the lie, so that those men may be judged who did not believe the truth but consented to iniquity.” And when we see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, we shall also see the great tribulation at hand, such as has not been from the beginning of the world until then, nor will be afterwards. For what greater tribulation is there than to see our brothers led astray, on account of the holy place, by the abomination of desolation standing in it? And if the bodily death of a friend or neighbour works great tribulation for one who has not prepared himself to bear it, what tribulation do you think there is for one who suffers with them when one member suffers, and for one who sees when some brother is caused to stumble? And if someone sees himself moved and troubled by the abomination of desolation, as though it were not the abomination of desolation, and sees himself in danger because of the love he has for the holy place, so that he almost consents to that abomination as though it were God, and gives himself up to the abomination as to God, how great do you think is the tribulation that afflicts him, such as he has not had from the beginning, from when he came into the world until that time? Nor will any other such tribulation ever be able to overtake him, especially if someone is drawn to think that the abomination standing in the holy place is not the abomination of desolation but God the Word. And further, if someone plainly sees the abomination of desolation standing in the holy place and yet follows it, taking an excuse for himself from the divine Scriptures: as though it were indifferent and permitted to deny Christianity, saying that denial is not denial; and if he has thought that foods sacrificed to idols do no harm to the one who eats, bringing forward examples from the Scriptures; and that it is indifferent and permitted to have intercourse with different women at one and the same time, as though the fathers too once did these things: greater than all these sins is the abomination of desolation, that is, the word that takes its stand in the place of the holy Scriptures, speaking iniquity on high and persuading people to depart from the Creator, who alone is the true God, and to believe in some other god, I know not what, above him, to whom none is like; whereas our Saviour himself says, “The Father who sent me is greater than I.” Great tribulation, then, is born from the abomination of desolation standing in the holy place, so that such things are said of it: “And unless those days had been shortened, no flesh would have been saved; but for the sake of the elect those days will be shortened.” So much, and so great, is the tribulation in that abomination of desolation, that God works a shortening of the days of that tribulation, cutting off from them the excess that is added by the tribulation and abomination of desolation. For otherwise it is not possible for all flesh that is to be saved to be healed, unless it receives a shortening from God. For the days are understood as the precepts and doctrines of truth set in the Scriptures for the illumination of the understanding of souls. And all the understandings coming from knowledge falsely so called, which are added to the words of the Scriptures and joined to them, understand to be additions beyond the natural length of the days of Scripture; which addition the good God shortens through whom he wills. And as often as you see the heights that exalt themselves against the knowledge of God cut down in your mind by the coming of the word of truth, so often understand that the days of tribulation have been shortened and their superfluous length cut away, which the abomination of desolation, against nature, always adds to the days of the Lord which are in the Scriptures. And for the sake of the elect those days are shortened, so that, seeing in their mind the cutting off of the superfluity of the days, and that only the light remains which is according to the word of truth, they may suffer nothing from the abomination of desolation, or from what had been added beyond the true and natural days of the Scriptures. ### Scripture references - Matt 24:20: quotation, high confidence - Gen 2:2: allusion, high confidence - John 5:17: allusion, medium confidence - Lev 23:7: allusion, medium confidence - Ps 95:11 (94:11 LXX): quotation, high confidence - Heb 3:11: quotation, high confidence - Gen 5:29: quotation, high confidence - 2 Thess 2:10: quotation, high confidence - 2 Thess 2:11: quotation, high confidence - 2 Thess 2:12: quotation, high confidence - Matt 24:15: quotation, high confidence - Matt 24:21: allusion, high confidence - 1 Cor 12:26: allusion, high confidence - 2 Cor 11:29: allusion, high confidence - Ps 73:8 (72:8 LXX): allusion, medium confidence - John 14:28: quotation, high confidence - Matt 24:22: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - 2 Cor 10:5: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A line of leaked footnote references inside the word non is removed by a logged correction. “Either … or” renders the scan's “sine [sive] … sine [sive]”, where the bracketed word corrects the misprint. - Origen lists heretical justifications (denial of Christ as indifferent, eating idol-sacrifices, intercourse with several women at once, citing the patriarchs) and the teaching of a god above the Creator; translated as written. He adds John 14:28 (“The Father … is greater than I”) to answer such teachers; translated as written. - Quotations: Matt 24:20–22; Gen 2:2; John 5:17; Lev 23:7; Ps 95:11 (94 LXX); Heb 3:11; Gen 5:29; 2 Thess 2:10–12; Matt 24:15, 21; 1 Cor 12:26; 2 Cor 11:29; Ps 73:8 (72 LXX); John 14:28; 1 Tim 6:20; 2 Cor 10:5. ### Citation (SBL) Origen, Comm. Ser. Matt. 45 (PG 13:1664d–1667a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/42/#p-45). ## Commentary on Matthew, Latin Series 46 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-46 - Source: PG 13:1667a–1670a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: False christs are heretical teachers who cite either secret writings (“the wilderness”) or twisted canonical Scripture (“the houses”); the truth shines like lightning through all Scripture and in the Church alone, and the eagles are believers gathered to Christ's passion. ### Latin text Tunc si quis vobis dixerit : Ecce hic Christus, ecce illic, nolite credere. Exsurgent enim pseudochristi et pseudoprophetw, et dabunt signa magna et proαἰσία, ita ut in errorem inducantur, si fieri potest. etiam electi. Ecce praedixi vobis. Si ergo dixerint vobis: Ecce in solitudine est, nolite exire; ecce in domibus, nolite credere. Sicut enim fulgur exit ab oriente, et apparet usque ad occidentem, ita erit. adventus Filii hominis. Ubicunque enint fuerit cadaver, illic congregabantur aquila δι. Quoniam diximus abominationcm desolationis stantem in loco, esse mendacii verbum quod in loco Scripturarum sancto stare videtur, dicet aliquis, et quomodo quasi non stante ea illic ita dicet aliquis discipulis Christi : Ecce hic Christus, ecce illic. Alius autem dicet: Ecce in solitudine est ,- alius autem: Ecce in domibus. Vide ergo si ad haec dicere possumus quod ait: Ecce hic, ecce illic; quoniam ecce hic, ecce illic, non extra Scripturam foras aspiciendum est. Dicet enim qui seducere voluerit nos et defendere contraria veritati : Ecce hic Christus, demonstrans verbi gratia .hune Evangelii locum. Alterius autem erroris auctor dicet : Ecce hic Christus, offerens ad exemplum alterum textum, qui videtur defendere mendacil illius verbum quod proposuit vindicare; et sic ex lege, et prophetis, et apostolis profert unusquisque quae videntur defendere mendacium illud ut- η pote veritatem. Vel sic impletur quod ait: Ecce hic ϐ Christus, ecce illic, ostendens non Christum, sed aliquem fictum ejusdem nominis, utputa, secundum Marcionis doctrinam, et secundum traditiones Valentini, aut Basilidis longam fabulositatem, aut secundum Apellis adversus Paulum testimonium falsum. Erunt autem et alii plures qui dicturi sunt discipulis ex divinis Scripturis, conjungentes eis suum proprium sensum: Ecce hic Christus, ecce illic. Si autem dixerint vobis : Ecce in solitudine, nolite exire; ecce in domibus, nolite credere. Quidam enim secreta proferentes dicunt : Ecce in solitudine. Quando enim secretas ct non volgatas Scripturas proferunt ad confirmatioan mendacii sui, videntur dicere: Ecce in solitudine verbum est veritatis. Se- 'cretze enim Scriptum, recte solitudines appellantur, υ in quibus aut pauci sunt credentes, aut nullus. Quolies autem canonicas proferunt Scripturas in quibus omnis Christianus consentit et credit, videntur dicere: Ecce in domibus verbum est veritatis. Sed nos illis credere non debemus, nec exire a prima et ecclesiastica traditione, nec aliter credere nisi quemadmodum per successionem Ecclesia: Dei ira. didemm nobis. vel sic eorum verborum falsorum professores quidam quidem nec ab initio simulant Scripturas, et sic fallere tentant. ldeo, existimo, eos sermones qui sunt omnino extra Scripturam ostendere volens dixit : Si dixerint vobis : Ecce in solitudine est, nolite exire, de regula fidei. Eos autem qui ad schisma simulant divinas Scripturas , isteudere volens dixit : Si dixerint vobis: Ecce in lomibus , nolite credere. Quodcunque professi fue- Υίιὶί de scripturis. θι de mysteriis quae Sunt in eis ad demonstrationem , nolite credere quae dicuntur. vernas enim Similis θεῖ {tuguri efifediemi ιδ Oriente, et apparenti usque ad Occidentem : qualis εει veritas Εοειοείεὲ Dei ε ab ea enim SOla sonu in omnem terram exivit, et in fines orbis terra: rerba eorum”. $013 vere veritas Del ”. 4· Sic“ Ῑί9Γ enim ex“ ab θνίεηίε appar“ usque ad Occidentem, ita erit et adventus Filii hominis , et reliqua. Scire debemus et illud, quoniam veritatis fulgor non aliquo quidem Scripiurarum loco apparet, ex alio autem Scripturarum loco non ἀεί’θιιάίωνν sed ex omni ίοεο scripturarum» id εει sive ex legis, sive prophetarum. sive ει Evangeliorum, sive ex apostolorum Scriptura defenditur: et exiens hic fulgor veritatis ab Oriente, id est ab initiis Christi, apparet usque ad dispensationem passionis ipsius, in qua est occasus ipsius. Et huic tali fulgori similis est Filii hominis adventus, id est verbum veritatis. Et sic autem intelligere possumus quod ait: Exit ab Oriente, et apparet usque ad Occidentem. Christus Verbum esse, et veritas, el sapientia ostenditur a primo initio creatum mundi usque ad novissimam apostolorum Scripturam , id εει a Genesi usque ad apostolicos libros, post quos nullis scripturis ita credendum est sicut illis. .Aut ita, quoniam lex et prophetae usque ad Joano nem, in quibus est fulgor veritatis : et oriens quidem est lex, occidens autem linis legis Joannes. Sola autem Ecclesia neque subtrahit hujus fulgoris verbum et sensum, neque addit quasi prophetiam aliud aliquid. Sed si oportet subtiliter quaerere quod non singulariter dicta est Oriens, neque singulariter Occidens, sed ita, ab orientibus usque ad occidentes, dicemus quoniam una oriens, et una occidens, lex et propheta usque ad Joannem; alia oriens usque ad occidentem, Christus Iesus usque ad Panlum, cui novissimo apostolorum quasi abortivo apparuit Christus ". Considera autem et hoc, quoniam unam superius diximus abominationem desolatikc: nis, quae dicta est per Daniclem prophetam , stantem in loco sancto : superaddit autem quasi de multis, exsurgent enim pseudochristi. Generaliter enim unus est Antichristus, species autem illius multae; tanquam εί dicam“: “lcn‘ia‘ium generaliter unum cst, secundum tlificrt‘lllias autem falsorum dogmalum ίηνθιιίιηηυν ηδυηίι esse nm" dacia. Si enim mendacium nihil dillcrt a mendacio, puta Basilidis , aut Marcionis, aut Valentini, aut Apellis , aut aliquorum similium, unum videtur esse mendacium. lli autem secundum diversa de: gmata mentiuntur, multi sunt qui exsurgunt. lli enim sunt antichristi, et quicunque post eos resurrexerim. Sicut autem veri Christi et unius facti sunt qui a saeculo fuerunt sancti prephetac, praenuntiantes Christi passiones et postmodum glorias ejus futuras, sic mihi intellige secundum numnqucmque pscudochristum, multos ejus; falsos prophetas. Non ergo alicujus unius mendacii doctores, sed omnium pseudOprOpbetae sunt illius Antichristi, cujus falsos sermones praedicant quasi veros et docent. Secundum haec ergo quae diximus, qui ecclesiastico docent verbum, propheta: sunt Christi. Qui autem Marcionis vel alicujus eorum praedicant verbum falsum, prophetae sunt Antichristi ejus qui est secundum Marcionem, id est illius mendacii quod introduxit Marcion; et alii falsi prophetaeisunt mendacii illius quod est secundum Basilidem ; alii vero illius quod secundum Apellem. Similiter dices et de prazdicatoribus singularum liaeresum. Omnia enim et persuasoria qua proferuntur ad defensionem Antichristi verbi, signa sunt illius Antichristi et prodigia: quaecunque suggeruntur a sapientissimo omnium bestiarum terrae serpente ", et a magno sensu principe Assyriorum, signa sunt magna et prodigia, ut in errorem inducantur, si possibile est, etiam electi. Exaggerationis autem sermo est dicens, si possibile est, non enim pronuntiavit neque dixit, ut in errorem mittantur etiam electi, sed ostendere vult quoniam frequenter valde persuasorii sunt sermones haereticorum, et commovere potentes etiam ο eos qui sapienter audiunt. Sed praedicente nobis omnia Salvatore, neque iu solitudinem exeamus, neque qui profitentur Christum in domibus esse, credamus. His autem quae diximus, adjiciamus adhuc quoniam omnis sermo profitens se esse veritatem, cum non sit veritas, sive apud gentiles, sive apud barbaros, aliquo modo Antichristus est, volens seducere quasi veritas, et separare ab eo qui dixit δεε Ego sum veritas. Propterea non debemus attendere eis qui dicunt: Ecce hic Christus, non autem ostendunt eum in Ecclesia quae plena est fulgore ab oriente usque ad occidentem, quae plena est lumine vero, quae est columna et firmamentum veritatis, in qua tota totus est adventus Filii bominis dicentis omnibus qui ubique sunt: Ecce ego nobiscum sum omnibus diebus vitta, usque ad consummationem seaculi”. Et ubicunque fuerit quod est secundum dispensationem passionis ejus, cadaver ejus, qui ideo cecidit ut erigat eos qui ceciderunt, illuc congregabantur non qualescunque, sed aquilae discipuli. De quibus etiam propinata dicebat ε Pennigerabunt sicut aquilae, et current, et non laborabunt, et ibunt, et non esuriant. Et Salomon in Proverbiis ’ assimilat eum qui in Deo est dives, dicens : Parata: sunt ei penna: sicut aquiιω, et convertetur in domo prapositi sui. Et vide quoniam non dixit: Ubicunque fuerit cadaver, ibi congregabantur vultures, aut corvi; sed volens ostendere magniticos et regales esse omnes qui ‘in passionem Domini crediderunt, preprie dixit: Ubi fuerit cadaver, illic congregabantur et aquilw. ### English translation (Claude) “Then if anyone says to you, Behold, here is the Christ, behold, there, do not believe it. For false christs and false prophets will arise and will give great signs and wonders, so as to lead into error, if it were possible, even the elect. Behold, I have told you beforehand. So if they say to you, Behold, he is in the wilderness, do not go out; behold, in the houses, do not believe it. For as the lightning comes from the east and appears as far as the west, so will be the coming of the Son of Man. Wherever the carcass is, there the eagles will be gathered.” Since we have said that the abomination of desolation standing in the place is the word of falsehood which seems to stand in the holy place of the Scriptures, someone will say: and how, as though it were not standing there, will someone say to the disciples of Christ, “Behold, here is the Christ, behold, there,” and another, “Behold, he is in the wilderness,” and another, “Behold, in the houses”? See, then, whether we can say on these points that by “Behold, here; behold, there” one must not look outward beyond Scripture. For one who wishes to lead us astray and defend what is contrary to the truth will say, “Behold, here is the Christ,” pointing, for instance, to this passage of the Gospel; and the author of another error will say, “Behold, here is the Christ,” offering as an example another text, which seems to defend the falsehood he has undertaken to vindicate; and so from the law, the prophets, and the apostles each brings forward what seems to defend his falsehood as though it were truth. Or “Behold, here is the Christ, behold, there” is fulfilled in this way: pointing not to Christ but to some fiction of the same name, for example according to the teaching of Marcion, or according to the traditions of Valentinus, or the long fable-making of Basilides, or according to the false testimony of Apelles against Paul. And there will be many others too who, joining their own sense to the divine Scriptures, will say to the disciples, “Behold, here is the Christ, behold, there.” “But if they say to you, Behold, he is in the wilderness, do not go out; behold, in the houses, do not believe it.” For some, bringing forward secret writings, say, “Behold, in the wilderness.” For when they bring forward secret and unpublished scriptures to confirm their falsehood, they seem to say, “Behold, the word of truth is in the wilderness.” For secret scriptures are rightly called wildernesses, in which there are either few believers or none. But whenever they bring forward the canonical Scriptures, on which every Christian agrees and believes, they seem to say, “Behold, the word of truth is in the houses.” But we ought not to believe them, nor to go out from the first and ecclesiastical tradition, nor to believe otherwise than as the churches of God have handed down to us by succession. Or thus: some professors of those false words do not even pretend to the Scriptures from the beginning, and so try to deceive. Therefore, I think, wishing to point to those discourses that are wholly outside Scripture, he said, “If they say to you, Behold, he is in the wilderness, do not go out” from the rule of faith; but wishing to point to those who, for schism, pretend to the divine Scriptures, he said, “If they say to you, Behold, in the houses, do not believe it,” whatever they profess from the Scriptures, and from the mysteries in them, by way of demonstration; do not believe what is said. For the truth is like the lightning that comes from the east and appears as far as the west: such is the truth of the Church of God; for from her alone “their sound has gone out into all the earth, and their words to the ends of the world.” She alone is truly the truth of God. “For as the lightning comes from the east and appears as far as the west, so will be the coming of the Son of Man,” and the rest. We must know this too, that the lightning of truth does not appear from one place of the Scriptures while from another place of the Scriptures it is not defended, but it is defended from every place of the Scriptures, that is, whether from the Scripture of the law, or of the prophets, or of the Gospels, or of the apostles; and this lightning of truth, going out from the east, that is, from the beginnings of Christ, appears as far as the dispensation of his passion, in which is his setting. And like such lightning is the coming of the Son of Man, that is, the word of truth. We can also understand the saying, “It comes from the east and appears as far as the west,” in this way: Christ is shown to be the Word, and the truth, and the wisdom, from the first beginning of the created world to the last Scripture of the apostles, that is, from Genesis to the apostolic books, after which no scriptures are to be believed as these are. Or thus: since the law and the prophets were until John, in whom is the lightning of truth, the east is the law, and the west, the end of the law, is John. And the Church alone neither takes away the word and sense of this lightning nor adds anything else as prophecy. But if we must inquire subtly why it is not said “east” in the singular nor “west” in the singular, but thus, “from the east to the west,” we shall say that one east and one west are the law and the prophets until John; another east to west is Christ Jesus until Paul, to whom, last of the apostles, as to one untimely born, Christ appeared. Consider this too: that above he spoke of one abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place; but he adds, as of many, “For false christs will arise.” For in general Antichrist is one, but his kinds are many; as if I should say that falsehood in general is one, but according to the differences of false doctrines we find that there are many falsehoods. For if falsehood does not differ from falsehood, say that of Basilides, or Marcion, or Valentinus, or Apelles, or others like them, falsehood seems to be one; but since they lie according to different doctrines, those who arise are many. For they are antichrists, and whoever have risen after them. And just as the holy prophets who have been from of old belonged to the one true Christ, foretelling the sufferings of Christ and afterwards his future glories, so understand with me that according to each false christ there are many false prophets of his. They are not, then, teachers of some one falsehood, but false prophets of all of that Antichrist whose false words they preach and teach as true. According to what we have said, then, those who teach the church's word are prophets of Christ; but those who preach the false word of Marcion or of any of them are prophets of the Antichrist who is according to Marcion, that is, of that falsehood which Marcion introduced; and others are false prophets of the falsehood that is according to Basilides, and others of that according to Apelles. You will say the same of the preachers of each of the heresies. For all the persuasive things brought forward in defence of the antichrist word are signs and wonders of that Antichrist: whatever is suggested by the serpent, the wisest of all the beasts of the earth, and by the great mind of the ruler of the Assyrians, are great signs and wonders, so as to lead into error, if it were possible, even the elect. The phrase “if it were possible” is a word of exaggeration; for he did not declare or say that even the elect would be led into error, but he wishes to show that the words of heretics are often very persuasive and able to move even those who listen wisely. But since the Saviour has foretold everything to us, let us neither go out into the wilderness nor believe those who profess that Christ is in the houses. To what we have said let us add this further: every word that professes to be the truth when it is not the truth, whether among the Gentiles or among the barbarians, is in some way Antichrist, wishing to lead astray as though it were the truth and to separate people from him who said, “I am the truth.” Therefore we ought not to attend to those who say, “Behold, here is the Christ,” but do not show him in the Church, which is full of the lightning from the east to the west, which is full of the true light, which is “the pillar and ground of the truth,” in which, whole, is the whole coming of the Son of Man, who says to all everywhere: “Behold, I am with you all the days of life, until the consummation of the age.” And wherever is that which belongs to the dispensation of his passion, his carcass, who fell in order to raise up those who had fallen, there are gathered not just any, but the eagles, the disciples. Of them the prophet also said: “They will grow wings like eagles, and they will run and not labour, and they will go and not hunger.” And Solomon in Proverbs likens one who is rich in God, saying: “Wings like an eagle's are prepared for him, and he will return to the house of his master.” And see that he did not say, “Wherever the carcass is, there the vultures or the ravens will be gathered,” but, wishing to show that all who have believed in the Lord's passion are magnificent and royal, he said fittingly: “Wherever the carcass is, there the eagles too will be gathered.” ### Scripture references - Matt 24:23: quotation, high confidence - Matt 24:24: quotation, high confidence - Matt 24:25: quotation, high confidence - Matt 24:26: quotation, high confidence - Matt 24:27: quotation, high confidence - Matt 24:28: quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Rom 10:18: quotation, high confidence - Matt 11:13: allusion, high confidence - 1 Cor 15:8: allusion, high confidence - Matt 24:15: allusion, high confidence - 1 Pet 1:11: allusion, high confidence - Gen 3:1: allusion, high confidence - Isa 10:12: allusion, medium confidence - John 14:6: quotation, high confidence - 1 Tim 3:15: quotation, high confidence - Matt 28:20: quotation, high confidence - Isa 40:31: quotation, high confidence - Prov 23:5: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Three lines of leaked footnote references are removed by logged corrections. A stretch after “do not believe what is said” is badly garbled in the scan (mixed with Greek letters); it is translated by sense (“For the truth is like the lightning … She alone is truly the truth of God”), as is the sentence on “falsehood in general is one”. - On Marcion, Valentinus, Basilides, and Apelles, on secret scriptures, and on the Church's tradition “by succession” Origen speaks polemically; translated as written. “After which no scriptures are to be believed as these are”: Origen's statement on the close of the Scriptures. - Quotations: Matt 24:23–28; Ps 19:4 (18:5 LXX; Rom 10:18); Matt 11:13; 1 Cor 15:8; Matt 24:15; 1 Pet 1:10–11; Gen 3:1; Isa 10:12; John 14:6; 1 Tim 3:15; Matt 28:20; Isa 40:31; Prov 23:5 LXX. ### Citation (SBL) Origen, Comm. Ser. Matt. 46 (PG 13:1667a–1670a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-46). ## Commentary on Matthew, Latin Series 48 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-48 - Source: PG 13:1670a–1671b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: On the literal sense, Origen reports views of how the heavenly lights will fail at the end, whether by fire or by exhaustion, and of the sign of the cross appearing in heaven, with parallels from Isaiah, Joel, and Zechariah. ### Latin text Statim post. tribulationem dierum illorum sol obscurabitur, et luna non dabit lumen suum, et stellis cadent de cwlo, et virtutes (telorum movebuntur. Et tunc apparebit signum Filii hominis in caelo, et tunc plangent se omnes tribus terra: . Considerantes majores pr0positiones incurrere quam est sensus hominum, etiam eorum qui plurimum in sapientia profecerunt pra: aliis, age discutiamus sermonem: primum quidem quaerentes quae facile recipi possunt ad expositionem evangelici textus, quasi Domino in ipso prophetante: deinde requiremus qme sit veritas horum verborum secundum eos qui altius et subtilius esse aliquid arbitrantur in verbis, servantes consequentiam muralium tra-r ditionum etiam in his, quemadmodum supra. Dicet ergo aliquis : Quemadmodum in magnis ignibus succendi incipientibus, tenebrae ex furno plurimo videntur extolli, sic in consummatione mundi ab igne qui accendendus est, obscurabuntur etiam luminaria magna, ut, sole obscurato, consequenter obscuratione solis etiam luna impedita, nec a sole percipere lumen nec proprium lumen dare sinatur. Et sic necesse est comprehendant mundi naturam primum tenebrae magna; : sic autem parmai-cescente stellarum lumine, reliquum earum corpus crassius factum ut non valeat exaltari sicut primum cum a lumine ipso portatum extollebatur, cadet de coelo. llis accidentibus consequens est caelorum rationabiles virtutes, patientes stuporem, commotionem aliquam pati et conturbari,remotas videlicet a primis functionibus suis. lta qui bare sic intelligit esse, adjiciet quia signum Filii hominis in quo caelestia facta sunt quae in caelis erant et quze in terris, tunc apparebit : utputa, virtus quam operatus est Filius suspensus in ligno; et in caelo maxime fulgebit signum ipsius; et homines ex omnibus tribubus qui prius non crediderunt Christianitati annuntians, adhuc autem male de ea dixerunt, tunc recognoscentes per signum illud ma- "iresramm , plangent se, ct lamentabunt propter ignorantiam suam atque peccata, quia verbum Domini figuraliter non receperunt. Alius vero aliter arbitrabitur de his verbis: quoniam sicut haec verba demonstrant, nec per ignem fiet mundi corruptio, sed per defectionem ipsius. Et alius utitur exemplo, quoniam sicut deficiente lumine lucernae paulatim minuitur lumen , sic caelestium luminum deficiente nutrimine, sol obscurabitur, jam non habens super se venientia spiramenta ab eis. Majori autem luminari haec patiente, multo magis et luna nec ipsum poterit exhibere splendorem igneum illum, et secundum deiectiones suas apparentem. Λ His ergo contingentibus super solem , lumen etiam stellarum detieiet, ut quod remanserit in eis quasi terrenum cadat de calo : et omnes calorum virtutes bis accidentibus movebuntur. Sicut enim in dispensatione crueis, sole deficiente tenebra facta sunt super omnem terram, sic et signo Filii hominis apparente in caelo, deficiet solis lumen, et luna, adhuc et stellarum, quasi Consumptum a multa virtute signi illius. Quo apparente, qua tunc in terris remanserint tribus plangeut se. Utetur ad hac exemplo Isaia propheta dicentis hoc modo: Ecce dies Domini insanabilis venit, ira et furoris, ponere orbem terra: desertum , et peccatores perdere ea: ea. Stella: enim cali, et Orion, et omnia ornamenta caeli non dabunt lumen suum, et absent-obitur in oriente sol, et luna non dabit claritatem suam. Et praecipiam orbi terra mala , et impiis peccata eorum. ltem et de Joel talia “ : Ante faciem ejus confundetur terra, et movebimr caelum. Sol et luna eontenebricati, stella: non dabunt lumen, et Dominus dabit vocem suam ante facient virtutis sum, quia valida sunt castra eius nimis, quoniam fortia sunt opera verborum ejus. ltetn " : Et a'ab'o prodigia in celo sursum, et in terra, sanguinis, et ignis, et vaporum. Sol convertetur in tenebras , et luna in sanguinem , priusquam veniat dies Domini magnus et praeclarus. Et his similia multa invenies. in Scripturis, si nihil aliud in locis evangelicis aspicere volueris prater simplicia verba. Nam et secundum hoc quod dicit, tunc plangent se omnes tribus terra, quasi nulla opus habens interpretatione, accipies de propheta Zacharia talia verba: Et erit in i’la die, quaram auferre omnes gentes qua: venient super Jerusalem, et effundant super domum David, et super omnes habitantes in Jerusalem spiritum gratic et miserationis: et respicient ad me propter quod saltauerunt, et plangent super se planctum sicut super dilectum, et dolebant dolore sicut super primogenitum. In illo die magnificabitur planctus super Jerusalem situt planctus mali granati in eampo excisi, et planget se terra per tribus; tribus domus David seorsum, et mulieres eorum seorsum; tribus domus Natltan seorsum, et mulieres eorum seorsum; tribusdomus Levi seorsum,et mulieres eorum seorsum; tribus domus Simeon seorsum, et mulieres eorum seorsum; omnes tribus quae subrelictar sunt, seorsum, et mulieres eorum seorsum". Videbitur ergo quibusdam usque hoc interpretationem debere producere, et nihil discutere supra textum. ### English translation (Claude) “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn.” Considering that we are running into propositions greater than the understanding of men, even of those who have advanced furthest in wisdom beyond others, come, let us examine the word: first seeking what can easily be accepted for the explanation of the gospel text, as the Lord prophesying in it; then we shall inquire what the truth of these words is according to those who think there is something higher and subtler in the words, keeping the sequence of the figurative traditions here too, as above. Someone, then, will say: just as when great fires begin to be kindled, darkness is seen to rise from the abundant smoke, so at the consummation of the world, from the fire that is to be kindled, even the great lights will be darkened; so that, when the sun has been darkened, the moon too, hindered in consequence of the sun's darkening, will be allowed neither to receive light from the sun nor to give its own light. And so great darkness must first lay hold of the nature of the world; and so, as the light of the stars grows faint, the rest of their body, having become denser, so that it cannot be raised aloft as at first when it was lifted up carried by the light itself, will fall from heaven. When these things happen, it follows that the rational powers of the heavens, suffering amazement, will undergo some disturbance and be troubled, being removed, that is, from their first functions. One who understands these things to be so will add that then the sign of the Son of Man will appear, in which the heavenly things were made, both those in heaven and those on earth: for example, the power which the Son worked when he hung on the wood; and his sign will shine above all in heaven; and men of all the tribes, who before did not believe what announced Christianity, and even spoke ill of it, will then, recognizing it through that manifest sign, mourn and lament for their ignorance and sins, because they did not receive the word of the Lord in its figure. But another will think otherwise about these words: that, as these words show, the corruption of the world will come not through fire but through its failing. And another uses an example: just as when the light of a lamp fails the light gradually diminishes, so when the nourishment of the heavenly lights fails, the sun will be darkened, no longer having the exhalations that came up to it from them. And when the greater light suffers this, much more will the moon be unable to show that fiery brightness which appears according to its phases. When these things happen to the sun, then, the light of the stars too will fail, so that what remains in them, being as it were earthy, will fall from heaven; and all the powers of the heavens will be shaken when these things happen. For just as at the dispensation of the cross, when the sun failed, darkness came over all the earth, so too, when the sign of the Son of Man appears in heaven, the light of the sun and moon, and also of the stars, will fail, as though consumed by the great power of that sign. When it appears, the tribes that then remain on earth will mourn. For this he will use the example of Isaiah the prophet, who speaks in this way: “Behold, the incurable day of the Lord is coming, of wrath and fury, to make the world desolate and to destroy the sinners out of it. For the stars of heaven, and Orion, and all the ornament of heaven will not give their light, and the sun will be darkened at its rising, and the moon will not give its brightness. And I will command evils for the world, and for the ungodly their sins.” And likewise from Joel: “Before his face the earth will be confounded, and the heaven will be shaken. Sun and moon will be darkened, the stars will not give light, and the Lord will utter his voice before the face of his host, for his camp is very mighty, for strong are the works of his words.” And again: “And I will give wonders in heaven above, and on earth blood and fire and vapour. The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord comes.” And you will find many things like these in the Scriptures, if you wish to look at nothing else in the gospel passages than the simple words. For in keeping with the saying, “Then all the tribes of the earth will mourn,” as needing no interpretation, you will take such words from the prophet Zechariah: “And it will be on that day that I will seek to destroy all the nations that come against Jerusalem, and I will pour out on the house of David and on all who dwell in Jerusalem a spirit of grace and compassion; and they will look on me because they mocked, and they will mourn for themselves with a mourning as for a beloved one, and grieve with grief as for a firstborn. On that day the mourning over Jerusalem will be magnified like the mourning for a pomegranate tree cut down in the plain; and the land will mourn tribe by tribe: the tribe of the house of David by itself, and their women by themselves; the tribe of the house of Nathan by itself, and their women by themselves; the tribe of the house of Levi by itself, and their women by themselves; the tribe of the house of Simeon by itself, and their women by themselves; all the tribes that are left, each by itself, and their women by themselves.” It will seem to some, then, that the interpretation ought to be carried thus far and nothing be examined beyond the text. ### Scripture references - Matt 24:29: quotation, high confidence - Matt 24:30: quotation, high confidence - Col 1:20: allusion, medium confidence - Matt 27:45: allusion, high confidence - Isa 13:9: quotation, high confidence - Isa 13:10: quotation, high confidence - Isa 13:11: quotation, high confidence - Joel 2:10: quotation, high confidence - Joel 2:11: quotation, high confidence - Joel 2:30 (3:3 LXX): quotation, high confidence - Joel 2:31 (3:4 LXX): quotation, high confidence - Zech 12:9: quotation, high confidence - Zech 12:10: quotation, high confidence - Zech 12:11: quotation, high confidence - Zech 12:12: quotation, high confidence - Zech 12:13: quotation, high confidence - Zech 12:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen reports several physical explanations of the darkening of the sun and the falling of the stars, and the view that “the sign of the Son of Man” is the power of the cross shining in heaven; translated as written. The phrase “recognizing it through that manifest sign” renders a garbled word. - A line of leaked footnote references is removed by a logged correction. - Quotations: Matt 24:29–30; Col 1:20; Matt 27:45; Isa 13:9–11; Joel 2:10–11; 2:30–31 (3:3–4 LXX); Zech 12:9–14. ### Citation (SBL) Origen, Comm. Ser. Matt. 48 (PG 13:1670a–1671b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-48). ## Commentary on Matthew, Latin Series 49 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-49 - Source: PG 13:1671b–1675b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Figuratively, the darkened sun is the devil, the moon the church of heretics, and the falling stars false teachers and fallen Christians; the mourning tribes of Zechariah are grades of sinners among laity, teachers, and clergy. ### Latin text Quoniam autem qui loquitur de Scripturis divinis, debet curare non solum simplices, ut negligat causa eorum illos qui possunt abundantius sustinere verborum subtilinm naturam, ne forte falsa sint traditiones hujttsmodi, et nihil tale, quale debet esse quod a Deo diei debeat de hujusmodi rebus: propter hujusntodi ergo viros pauca quadam, secundum quod possumus, moraliter etponemus. Dicent autem hujusmodi homines: Quomodo potest dici de sole quoniam obscurabitur lumen ejus, quando lsaias propheta profectum aliquem solis in consummatione fore declarat, hic autem sermo ademptionem? Similiter et de luna Isaias quidem refert quoniam erit sicut sol, prasens autem sermo, quia non dabit lumen suum. De stellis autem talia dicent, quoniam de terra in calum multum spatium est, maxime ad zonam mediam in qua non sunt erratica stella; secundum considerationem ergo altitudinis ejus est existimare, quoniam nisi supra modum essent magna 'stella, neque tanto spatio lumen eorum videretur ab omnibus qui sunt in omni parte terrarum. Sicut autem quidam dicere tentant, aut omnes aut plures earnm majores esse quam ipsa est terra, argumento utentes ad commendandam rationem vero borum suorum , quoniam omne calum in modum Sphara collectum universam complectitur terram, dicent etiam aliquid tale: quoniam qui veritatem dictorum istorum simpliciter ex ipso colligunt textu rem natura ipsa impossibilem dicunt ut possibilem, ut stella tanta magnitudinis cadant de calo. Quo enim et cadant cum magnitudine earum non sulliciat terra, nec capere possit, ut ita dicam, magnitudinem duarum stellarum? Pone tamen capere eam duas vel tres, nunquid et tantam multitudinem capere potest? Ne ergo aliquid aliud 861 forte moraliter sentire oportet in Scripturis divinis. Et audacia quidem est, necessarium autem: tamen multo tractu opus est in his locis, cui vult simul et possibilitatem ostendere Scripturarum. et veritatem. Dicet ergo observandum, solem esse diabolum qui trausllgurat se in angelum lucis, et quasi sol multos seducit. Quoniam ergo in consummatio.i ne est arguendos, cum sit tenebrae, simulat autem esse se solem, prepterea de illo intelligi potest quod ait, sol obscurabilur. Et dicet honestiorem esse hanc rationem, quam existimare talem solem passurum obscuritatem. Omnes, inquit, consentire convenit absque periculo aliquo huic probato Sermoni de bttjusmodi sole sic observando [obscurando]. Et secundum consequentiam hujusmotli solis intelligenι) da est etiam luna qua videtur illuminari ab hujusmodi sole. Omnis enim Ecclesia malignantium, qua frequenter lumen se habere et dare promittit, tunc autem arguta et manifestata cum reprobatis dogmatibus suis, non dabit claritatem suam. Sed et quicunque sive itt dogmatibus, sive in virtutibus {3'sis. hominibus quidem promittebant veritatem. met:daeiis autem seducebant se attendentes , hi conrenienter dicendi sunt stella cadentes de calo. De calo autem, ut ita dicam, suo, ubi erantaltitudines constituta extollentes se adversus scientiam Dei. Ad commendationem autem sermonis huiusmodi. utentur exemplo Proverbiorum dicente : Lumen je- sterant semper incastinguibile est, lumen autem impio. rum esstiaguetur ". Seientiam quidem veram quam illuminaverunt sibi qui audierunt dicentem : lituo minute vobis lumen scientt'te, lumen esse iustorum. falsam autem scientiam lumen esse impiorum, et sanctorum quidem lumen semper inexstinguibile esse, cadentium autem a veritate lumen exstingui. 0becurahilur ergo lumen solis illius quem diximus. et luna: illius quam exposuimus; sed et omnes qui extollunt se contra scientiam Dei, cadent ab altitudine sua qua se arbitrati sunt esse coelum. Forsitan et sic convenit quod est dictum "' : Videbam Satanam sicut fulgur cadentem de caelo. His autem accidentibus de hujusmodi sole, et luna, et stellis , virtutes caelorum divina: non omnino immobiles erunt; sed movebuntur quando arguitus fuerit ille sol ct obscuratus, et luna illa non exhibebit claritatem suam, et tales stellae ceciderint, sicut et ludas dicit in Epistola sua. Tunc quod clarum est apparebit in cado , et omnis qui portavit imaginem Ctelestis. Cum autem huic ita fuerint'l'acta , tribus quidem cmli laetabuntur; terra: autem tribus quae imaginem portaverunt terrae, plangeutse. Adhuc autem pro conimcndanda huiusmodi sua traditione adjiciet dicens qui hanc fecit interpretationem, quoniam, sensibili sole obscurato (ut hoc ita esse concedatur), et luna claritatem nou dante, et cadentibus stellis, nec est possibile esse hominum tribus in terris. Si autem possibile non est, utique nec secundum quod loquitur textus, et plangent se tribus terrea. Tunc ergo, sicut ait Dominus in Evangelio, qui nunc rident, plangent se, et plangent quasi qui in tribubus terrae. Secundum haec et Isaiae sermones et Joelis tentahitinterpretari , qui vult ad moralem expo itionem sublevare quae dicta sunt. Adhuc autem ad ea quae dicta sunt de cadentibus stellis, non sine ratione est assumere de Revelatione Joannis. de tertia parte stellarum tracta a cauda draconis in terram. Dicit enim ita : Et visum est aliud signum in etelo : et ecce draco magnus rufus habens capita septem, et cornua decem, et super capita sua cornua septem; et cauda ejus traxit tertiam partem stellarum caeli, et misit eas in terram ". Omnia haec exponere singillatim de capitibus septem draconis, quae forsitan possunt referri ad aliquos principes rerum nequitiae, sive ad tanta ducentium ad mortem peccata , non est temporis hujus: exponetur autem tempore suo in Revelatione Joannis. Sed et decem cornua diceη, quoniam sunt regna serpentium malitiae, et babentis serpentis naturam, et semper pectore et ventre incedere per peccata , nec modo exponere tempus est. Quid narratio praesens de septem diadematibus qute draco videtur habere super septem capita sua? Utputa diademata per singulos qui junguntur Suscipitaliquod caput draconis. Has autem principales expositiones atque probationes oportet fieri cumipse liber propositus lueritnobis ad exponendum; nunc autem hoc solum oportet de llevelatiouc illa exponere, quoniam cauda draconis traxit tertiam partem stellarum coeli, et misit eam in terram. Existimo enim quoniam qui debet audire : Post Dominum Deum tuum ibis, et ε Venite post me “’, et ad haec quidem obstruit aures suas , peccatum autem sequitur, trahitur a cauda draconis vadens post cura. Si autem contigerit eum qui sic vixit ut audiat Vos estis tu: mundi θί, et aliquando splenduerint opera ejus bona, hic aliquando constitutus stella, etin coelo habens conversationem, si avulsus fuerit a dracone in terram, hic erit stella a cauda draconis tracta et missa in terram. Sic stellae α cauda draconis trahuntur et mittuntur in terram. Sunt au—. rem alia quarum pars aliqua obscuram,- ’ ει qua majus est quidem, luminosum est. quas videtur ostendere de Revelatioue sermo sic habens " : Et quartus angelus tuba cecinit, et percussa est tertia pars (una, et tertia pars stellarum, ut obscuraretur tertia pars eorum. Sunt quidam autem qui nec omnino servaverunt quod dictum est : Sic luceat lumen vestrum curam hominibus, nec omnino exstinctis“ et obscurati sunt, sed ex parte. Quidam enim propter scientiam quidem fulserunt sicut splendor ca:li, quidam autem propter conversationem lacti sunt sicut stellae. Sed videmur quibusdam non consequenter secundum praecedentes, expositiones htes protulisse et pro parte exposuisse. Quoniam illic quidem stellas casuras diximus, qui videbantur fuisse stellae, non autem erant; hic autem dc his‘ qui vere luerunt stellae, et aut ad plenum ceciderunt, aut ex parte. Ad quos respondeamus quoniam proferentes exempla haec quae protulimus, hoc demona stravimus quia omnino stellae homines sunt intelligendi, non quales stellae. Alioquin ille locus suam habet interpretationem, et hic suam. Tamen his ita factis parebit signum Filii hominis in creto, et plané gent se tunc tribus terrm. Ad haec non est absurdum uti exemplis Zachariae prophetae ita habentibus : Et erit in illa die, quaeram auferre omnes gentes quae nec niunt super Jerusalem , et effundam super domum David, et super habitantibus in Jerusalem spiritum gratia: et miserationis, et respiciant ad me quoniam ι) saltauerunt, et plangent super se planctum sicut sttper dilectum, et dolebant dolore sicut super primogenitum. Et in die illo magnificabitur planctus in Jerusalem sicut planctus mali granati excisi in eampo, et planget se terra per tribus: tribus domus Daniel secundum se, et mulieres eorum secundum se; tribus domus Nathan secundum se , et mulieres eorum secundum se; tribus domus Levi secundum se, et mulieres eorum secundum se; tribus domus Simeon secundum se, et mulieres eorum secundum se, et omnes relictis tribus, secundum se, et mulieres eorum secundum se ’δέ Omne igitur terrenum agmen cum sit tribus teme, quod esse sibi ipsi attribuerunt, maxime si oportet in aliquo peccatorum abundantius plangere, plangent cum similibus suis. Arbitror autem per haec ostendi differentias eorum qui videnturin [ide fuisse et in suo agmine, non autem placuerunt Deo. Est ergo domus David plangens, qui ex popqu constituti digua planctu egerunt. aut de regibus et magnatibus. Qui autem ex doctoribus male vixerunt, sunt tribus Nathan plangens, quoniam Nathan fuit propheta; docere autem est prophetare. ita qui sunt peccatores ex his qui praepositi fuerunt Ecclesiae, et sacerdotium habuerunt injunctum’, et non bene dispensaverunt praeposituram suam , tribus sunt domus Levi plangens. Et verum quidem dicere, vel de his quae diximus, vel de tribu Simeon, Dei solius est : nos autem iu praesenti aptamus, quoniam omnes qui catechizati fuerunt et instructi sunt divino mysterio, nec fuerunt ordinati in aliqua tribuum quas diximus supra, et peccaverunt peccata gravia, quales sunt plurimi laicorum, tribus sunt Simeon : reliqui autem homines, quas dixit tribus relictas, quas specialiter non nominavit. Non autem qualecunque est opus dicere et de mulieribus singularum tribuum plangentibus se secundum sc. Et vide si potes in singulis quibusque classibus eos quidem qui corporaliores et mundiaiiores fuerunt, dicere mulieres; qui autem eorum comparatione meliores fuerunt, viros fuisse. ### English translation (Claude) But since one who speaks about the divine Scriptures must care not only for the simple, so as not to neglect for their sake those who can bear more abundantly the nature of subtle words, lest perhaps such traditions be false and nothing of the kind that ought to be said by God about such matters, for the sake of such men we shall set out a few things figuratively, as far as we can. Such men will say: How can it be said of the sun that its light will be darkened, when Isaiah the prophet declares that there will be some increase of the sun at the consummation, while this saying declares a taking away? Likewise about the moon, Isaiah reports that it will be like the sun, but the present saying that it will not give its light. And about the stars they will say this: from the earth to heaven is a great distance, especially to the middle zone, in which there are no wandering stars; considering its height, one must suppose that unless the stars were exceedingly great, their light would not be seen across so great a distance by all who are in every part of the earth. And, as some try to say, either all of them or most are greater than the earth itself, using as an argument to commend their reasoning that the whole heaven, gathered in the form of a sphere, embraces the whole earth; and they will say something like this: those who gather the truth of these sayings simply from the text itself speak of a thing impossible by its very nature as possible, that stars of such magnitude should fall from heaven. For where would they fall, when the earth is not sufficient for their magnitude, nor could it hold, so to speak, the magnitude of two stars? But suppose it could hold two or three, could it hold so great a multitude? Must we not perhaps understand something else figuratively in the divine Scriptures? It is bold, but necessary; yet these passages need long treatment by one who wishes to show at once both the possibility of the Scriptures and their truth. He will say, then, that it must be observed that the sun is the devil, who transforms himself into an angel of light and, like a sun, leads many astray. Since, then, at the consummation he is to be convicted, being darkness though he pretends to be the sun, the saying “the sun will be darkened” can be understood of him. And he will say that this account is more honourable than to suppose that such a sun as this will suffer darkness. “All,” he says, “may agree without any danger to this approved word, that such a sun is to be thus darkened.” And in keeping with such a sun must also be understood the moon, which seems to be illuminated by such a sun. For every church of the evil-doers, which often promises that it has and gives light, will then, convicted and exposed together with its rejected doctrines, not give its brightness. And whoever, whether in doctrines or in feigned virtues, promised men the truth but led astray by lies those who attended to them, these may fittingly be called stars falling from heaven: from their own heaven, so to speak, where the heights were set that exalt themselves against the knowledge of God. To commend such a word they will use the example of Proverbs, which says: “The light of the righteous is always unquenchable, but the light of the ungodly will be quenched”: the true knowledge, which those enlightened for themselves who heard the one who says, “Light for yourselves the light of knowledge,” being the light of the righteous, and false knowledge the light of the ungodly; and the light of the saints is always unquenchable, but the light of those who fall from the truth is quenched. The light of that sun of which we spoke will be darkened, then, and of that moon which we explained; and all who exalt themselves against the knowledge of God will fall from their height, which they thought to be heaven. Perhaps the saying fits this too: “I saw Satan falling like lightning from heaven.” And when these things happen to such a sun and moon and stars, the divine powers of the heavens will not be wholly unmoved; but they will be moved when that sun has been convicted and darkened, and that moon does not show its brightness, and such stars have fallen, as Jude too says in his letter. Then what is bright will appear in heaven, and everyone who has borne the image of the heavenly; and when these things have been done thus, the tribes of heaven will rejoice, while the tribes of the earth, who have borne the image of the earthly, will mourn. Further, to commend his tradition, the one who made this interpretation will add that, if the perceptible sun were darkened (granting that this is so), and the moon did not give its brightness, and the stars fell, it would not be possible for the tribes of men to exist on earth; and if it is not possible, then neither, as the text says, “will the tribes of the earth mourn.” Then, therefore, as the Lord says in the Gospel, those who now laugh will mourn, and will mourn as those in the tribes of the earth. In this sense one who wishes to raise what is said to a figurative explanation will try to interpret the words of Isaiah and Joel too. Further, for what has been said about the falling stars, it is not without reason to take from the Revelation of John what concerns the third part of the stars drawn to earth by the tail of the dragon. For it says thus: “And another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads seven diadems; and his tail drew the third part of the stars of heaven and cast them to the earth.” To explain all this in detail, about the seven heads of the dragon, which perhaps can be referred to certain rulers of the affairs of wickedness, or to so many sins leading to death, is not for this time; it will be explained in its time in the Revelation of John. And the ten horns, which one may say are the kingdoms of the malice of serpents, and of one who has a serpent's nature and always goes on breast and belly through sins, it is not time to explain now either. What of the present account of the seven diadems which the dragon seems to have on his seven heads? For instance, diadems which some head of the dragon takes up for each of those joined to it. These principal explanations and proofs must be given when the book itself has been set before us to expound; but now we need explain only this from that Revelation: that the dragon's tail drew the third part of the stars of heaven and cast it to the earth. For I think that one who ought to hear, “You shall walk after the Lord your God,” and “Come after me,” and stops his ears to these but follows sin, is drawn by the dragon's tail, going after it. And if it happened that one who so lived as to hear, “You are the light of the world,” and whose good works once shone, having once been set as a star and having his way of life in heaven, is torn away by the dragon to the earth, he will be a star drawn by the dragon's tail and cast to the earth. So stars are drawn by the dragon's tail and cast to the earth. But there are others, some part of which is darkened, while the greater part is luminous, which the word of the Revelation seems to show, running thus: “And the fourth angel sounded the trumpet, and the third part of the moon was struck, and the third part of the stars, so that the third part of them was darkened.” For there are some who have neither wholly kept the saying, “So let your light shine before men,” nor have been wholly quenched and darkened, but in part. For some shone like the brightness of heaven because of their knowledge, and others became like stars because of their way of life. But to some we seem to have brought forward these explanations, and explained them in part, not consistently with the preceding ones: since there we said that those would fall as stars who seemed to have been stars but were not, while here we speak of those who truly were stars and fell either wholly or in part. Let us answer them that in bringing forward these examples we have shown this, that the stars are wholly to be understood as men, not what kind of stars; otherwise that passage has its own interpretation, and this one its own. Yet when these things have happened thus, the sign of the Son of Man will appear in heaven, and then the tribes of the earth will mourn. For this it is not absurd to use the examples of Zechariah the prophet, which run: “And it will be on that day that I will seek to destroy all the nations that come against Jerusalem, and I will pour out on the house of David and on those who dwell in Jerusalem a spirit of grace and compassion, and they will look on me because they mocked, and they will mourn for themselves with a mourning as for a beloved one, and grieve with grief as for a firstborn. And on that day the mourning in Jerusalem will be magnified like the mourning for a pomegranate tree cut down in the plain, and the land will mourn tribe by tribe: the tribe of the house of David by itself, and their women by themselves; the tribe of the house of Nathan by itself, and their women by themselves; the tribe of the house of Levi by itself, and their women by themselves; the tribe of the house of Simeon by itself, and their women by themselves; and all the remaining tribes, each by itself, and their women by themselves.” Every earthly company, then, since it is a tribe of the earth, which they have assigned to themselves, will mourn with those like them, especially if one must mourn more abundantly in some of the sins. I think that by this are shown the differences of those who seem to have been in the faith and in its company but did not please God. The house of David, then, is those who, being of the people, did things worthy of mourning, or of the kings and great men. Those of the teachers who lived badly are the mourning tribe of Nathan, since Nathan was a prophet, and to teach is to prophesy. Thus those sinners who were set over the Church and had the priesthood enjoined on them, and did not administer their office well, are the mourning tribe of the house of Levi. To speak the truth, whether about those we have mentioned or about the tribe of Simeon, belongs to God alone; but we at present apply it thus: all who have been catechized and instructed in the divine mystery, and were not ordained in any of the tribes we spoke of above, and have sinned grave sins, as are very many of the laity, are the tribe of Simeon; and the remaining men are those he called the remaining tribes, which he did not name specifically. It is no ordinary task to speak also of the women of each tribe mourning by themselves. And see whether you can say that in each class those who were more bodily and worldly are the women, and those who were better by comparison with them were the men. ### Scripture references - Matt 24:29: allusion, high confidence - Isa 30:26: allusion, high confidence - 2 Cor 11:14: allusion, high confidence - Prov 13:9: quotation, high confidence - Hos 10:12: quotation, high confidence - 2 Cor 10:5: allusion, high confidence - Luke 10:18: quotation, high confidence - Jude 13: allusion, high confidence - 1 Cor 15:49: allusion, high confidence - Luke 6:25: allusion, high confidence - Rev 12:3: quotation, high confidence - Rev 12:4: quotation, high confidence - Gen 3:14: allusion, medium confidence - Deut 13:4: quotation, high confidence - Matt 4:19: quotation, high confidence - Matt 5:14: quotation, high confidence - Rev 8:12: quotation, high confidence - Matt 5:16: quotation, high confidence - Dan 12:3: allusion, high confidence - Matt 24:30: quotation, high confidence - Zech 12:9: quotation, high confidence - Zech 12:10: quotation, high confidence - Zech 12:11: quotation, high confidence - Zech 12:12: quotation, high confidence - Zech 12:13: quotation, high confidence - Zech 12:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two lines of leaked footnote references are removed by logged corrections. - Origen reports others' arguments that the stars are larger than the earth and so cannot literally fall, and gives a figurative reading; translated as written. His closing remark that in each class the “more bodily and worldly” are “the women” and the better “the men” is his allegory of Zech 12:12–14; translated as written. - Church office: the tribe of Levi is applied to clergy who held the priesthood and administered their office badly, Nathan to teachers, Simeon to catechized laity who sinned gravely. - Quotations: Isa 30:26; 2 Cor 11:14; Prov 13:9; Hos 10:12 LXX; 2 Cor 10:5; Luke 10:18; Jude 13; 1 Cor 15:49; Luke 6:25; Rev 12:3–4; 8:12; Gen 3:14; Deut 13:4; Matt 4:19; 5:14, 16; Dan 12:3; Matt 24:30; Zech 12:9–14. ### Citation (SBL) Origen, Comm. Ser. Matt. 49 (PG 13:1671b–1675b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/46/#p-49). ## Commentary on Matthew, Latin Series 50 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-50 - Source: PG 13:1675b–1681a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: On Christ's coming on the clouds, Origen weighs literal, combined, and spiritual readings, suggesting living and rational clouds and the Word's daily coming in Scripture; the angels gather the elect, living and dead, from earth and from successive heavens. ### Latin text Et videbunt Filium hominis venientem in nubi; bus cum virtute et gloria multa . Quoniam videtur suscepisse Ecclesia catholica cum aliis traditionibus etiam de Christi adventu secundo , quoniam erit in gloria manifestum est. Utrum autem secundum quod scriptum est iu hoc loco, nubes corporales atque sensibiles existimare debemus vehiculum esse ipsius, et secundum hujusmodi nubes multam illam - virtutem et gloriam exspectare debemus, aut juxta observationem verbi simplicioris, etiam moraliter est considerandum, aut nec omnino observare debemus simplicitatem verbi, sed solummodo moralem exsequi intellectum, non cujuscunque est deliberare et diligenter scrutari singula loca, et postquam tractaverit verbum secundum ea, sic pronuntiare quid potissimum verius sit eorum, et continens evangelicum sensum, et voluntatem Christi, qui ista loeu- ι) tus est. Sed age, nos pauca de modica virtute , si tamen vel ipsam habemus, exponamus his in locis, et primum quidem secundum textum. Videbunt oculis corporalibus Filium hominis in specie Immana venientem super nubes supernas, quae ideo nubes coeli dicuntur, cum virtute et gloria multa. Et conveniunt huic expositioni quae superius in Evangelio dicuntur hoc modo “ : Cum assumpsisset Jesus Petrum, et Joannem, et Iacobum, eduxit eos super montem excelsum nimis, seorsum, et transfiguratus est coram eis, et splenduit facies ejus sicut sol, et vestimenta ejus facta sunt sicut lumen, et uisas est eis Moyses et Elius colloquentes cum eo. Et ecce, inquit, nubes lucida obumbravit eos, et ecce eoa: de nube dicens : llic est Filius meus dilectus in quo complacui, ipsum audite. Sicut ergo quando transformatus est, resplenduit facies ejus sicut soi, et vestimenta ejus facta sunt sicut lumen, et vox venit de nube dicens : Hic est Filius meus dilectus in quo complacui, sic cum venerit iterum, forsitan in speciem transformabitur gloriosam :aut sicut tunc transformatus est coram tribus discipulis suis , postea veniet non super unam nubem, sed super multas, quae erunt vehiculum ejus. Quoniam autem consequens est utin meliorem gloriam reformetur, quam fuit transformatus in monte, manifestum est ex eo quod tunc quidem coram tribus tantummodo transierim. tus est, iu consummatione autem mundi totius apparebit in gloria multa, ut videant eum omnes in gloria. Et tunc quidem descendens lucida nubes adumbraviteos, postea autem multae nubes portabunt Filium hominis venientem cum vehiculo digno gloriae suae. Dicet autem aliquis, quoniam sicut in fictione hominis accepit Deus limum de terra, ct finxit hominem, sic, ut appareatgloria Christi,accepit Deus de caelo etde caelesti corpore, et corporavit prio mum quidem iu nubem lucidam, in consummatione autem in nubes lucidas, propter quod et nubes (ιωιί dicuntur, secundum quod et limus terrae est dictus. Et dicet Patrem talia miranda donare Filio suo qui seipsum humiliavit, et propter dilectionem non rapinam arbitratus estesse se aequalem Deo, sed semet ipsum exinanivit formam servi accipiens , et factus est agnus Dei ut tollat mundi peccata . Propter hoc enim et Deus superexaltavit eum, et donavit illi nomen quodest super omne nomen θ’. Non solum autem exaltavit eum secundum spiritum, sed etiam secundum corpus, ut per omnia sit exaltatus. Et corpus quod suscepit de virtute Altissimi, et de Virgine hujusmodi ministerium ministrante, debebat honorari ut et super talibus trabibus veniret; forsitan super nubibus animatis et rationalibus ut ne sine anima et irrationabile esset vehiculum Filii hominis glorificati, sicut fuit sine anima currus, irrationabiles autem equi in quibus visus est assumi Elias, secundum Scripta ram dicentem ο : Et ecce currus igneus et equi ignis. Quoniam autem animata: et rationabiles nubes erunt, quae erunt vehiculum Filii Dei, proferimus exempli causa quod dicitur" : Et veritas tua usque ad nubes. Et iterum " : Mandabo nubibus ne pluunt super illam pluviam. Maxime autem ex eo quod dicitur : Et ecce nubes lucida adumbratit eos, et ecce vox de nube dicens non quia nubes Filii erat Pater, sed, ut ita dicam , verbum Dei factum estad eam, sicut factum est ad prophetas. Et sicut qui audit Isaiam dicentem : Filios genui et exaltuυἱ, ipsi autem me spreverunt, non Isaiam, sed Deum Patrem audit tn Isaia; sic qui audiebant de nube vocem dicentem, llic est Filius meus dilectus, non nubem, sed Patrem in ea testificantem gloria: Filii audiebant. Si ergo ante passionis dispensationem talis luit nubes prophetans, quid debemus dicere de nubibus caeli super quibus venientem Filium hominis videbunt ciem virtute et gloria multa qui viderint eum tunc? Et si quidem ut ne terram calcaret Filius Dei in Jerosnlymis, diligentes eum straverunt vestimenta sua in via, neque asellum qui portabat eum volentes terram calcare, quid mirum si Pater et Deusomnium nubes Sternat ctelestes sub corpore Filii descendentis ad opus consummationis? Et primum quidem venit Jesus cum virtute et gloria qua glorificaverat eum Pater, es qua virtute faciebat signa et prodigia in populo, et omnem infirmitatem et languorem sanabat; propter quam et dicebat τ’ : Tetigit me aliquis , ego enim scio virtutem de me exiisseflmnis autem illa virtus comparatione virtutis illius multae cum qua in line venturus est, modica erat. Virtus enim erat exinanientis seipsum. Virtus autem illa multa de qua scribitur : Videbunt Filium hominis venientem super nubibus cum virtute et gloria multa ", erit Dei Verbi qui restitutus est in statum quem habuit a principio apud Deum prius quam exrnaniret seipsum. Sic et multam gloriam ejusintellige, incipiensa gloria vultus Moysi, et transiens ad Eliam, qui visi sunt in gloria (litando facta est species vultus Filii Dei altera, et mutatum est vestimentum. lutelligens autem etiam quod dicitur z Si enim quod evacuatur, per gloriam, multo magis quod manet, in gloria, videbis multum illam gloriam Filii, de qua scripturn est, cum virtute et gloria multa. Adhuc autem magis intelliges de qua loquitur textus, accipiens de Actuum volumine quod taliter habet : Et cum hac dixisset, videntibus illis elevatus est, et nubes suscepit eum ab oculis eorum. Et cum intenderent in cadum eunte illo, ecce duo viri steterunt in veste alba, qui et dixerunt : Viri Galilei, quid statis aspicientes in caelum? Hic Iesus qui assumptus est a vobis in calum, sic veniet quemadmodum vidistis eum euntem in ctelum. Si enim credimus istis quibus nubes dicitur eum suscepisse, et sustulisse in malum, quomodo non secundum textum veniet de caalo, sicut viderunt eum euntem in malum discipuli ejus? Et in Revelatione Joannes . similiter dicit " : Ecce veniet cum nubibus, et videbit eum omnis oculus, et qui eum pupugerunt. luteiligat autem qui potest, utrum id ipsum est super nubes celi venire eum, etcum nubibus eum venire; aut alia: quidem sunt nubes super quas veniet, alite autem eum quibus veniet? Considera autem in visione Egyplia Isaiam dicentem ” : Ecce Dominus sedet super nubem levem, et veniet in Afyyptum. Utrum Egyptum dicit hanc quae communiter intelligitur, an totum mundum. Secundum enim ipsum Joannem, locus in quo Dominus eorum crucifixus est, vocatur spiritaliter Sodoma et flgyptus , sive totus mundus, sive Judazafiodoma et Egyptus appellatur. Qui autem super nubem levem venit in Egyptum, primum ascensionem faciet in Judaeum. Rationis est enim venientem eum iterum, illic primum fieri. Sodoma autem ubi Dominus eorum crucifixus est appellatur, sicut et aliquando dictum est ad populum illum et principes ejus : Audite verbum Domini, principes Sodomorum, attendite legem Dei, plebs Gomorrha: . 1η bis traditionibus utitur etiam illud quod dicitur : Rapiemur in nubibus 87o obviam Domina in aerem, et sic semper cum Domino erimus. Et dicet : Si beati homines in nubibus rapientur in aerem, quid mirum est in nubibus Filium Dei venire eum virtute et gloria multa? Item nubes obumbrahat populum venientem ex Egypto. Si ista creduntur, quomodo non consequens est Domino po. puli in vehiculum fieri nubes crelestes ut sedeat super cus? Si autem recipitur liber qui dicit : Quoniam sapientia est qua facta est populo tunc columna nubis in die, et flamma ignis in nocte, dicet aliquis quoniam nubes super quibus videbunt Filium bominis venientem, virtus Altissimi est et Spiritus sanctus, quae tient ei in nubibus cmli, ut veniat illis iuvectus. Cum sit ergo fortior et non contemptibilis ratio huic, qui vult quidem secundum utrumque tnodum suscipere quae dicuntur, non reprobabit; et si dixerit quis intelligibiles nubes in quibus veniet Filius hominis, sive sanctas et divinas virtutes, sive beatissimos prophetas. Et dicet, qui secundum et gloriosum Verbi adventum l’uturum hominibus in consummationem sreculi moraliter confitetur, sicut supra diximus traditum, sed non destruet etiam textum. Qui autem dispiciens gloriosum et admirabilem textum loci, et sicut Deiamicusin solo spiritali putat consistere verum, ignoscendum esse dicet quasi pueris et parvulis in Christo eis qui corporaliter suscipiunt ista. Cum multa autem virtute venit quotidie ad animam omnis credentis secundus Verbi adventus iu nubibus propheticis , id est in Scripturis prepbetarum et apostolorum, quas manifestam eum , et iu omnibus verbis suis veritatis lumen ostendunt, et exorientem eum divinis et super humanam naturam intellectibus suis declarant. Sic autem eis qui intelligunt manifestatorem dogmatum in prophetis atque apostolis dicimus apparere etiam gloriam multam, quae in secundo Verbi adventu videtur. Et mittet angelos suos cum tuba magna, et congregabunt electos ejus a quatuor ventis , α summis calorum usque ad terminos eorum . Similiter apud Marcum hoc dicit modo : Et tunc mittet angelos suos, et congregabunt electos a quatuor ventis, a summo terra: usque ad summum cadi . Quod dicit Salvatorem mittere angelos suos cum tuba magna, consequenter dicitur eis, qute in parabola alia rc- . feruntur de seminibus et zizaniis; et interpretans parabolam sic dicit ε quoniam messis consummatio est, messores angeli sunt. Sicut ergo colliguntur zizania, et igni cremantur, sic erit in conaummatione sceculi. Mittet Filius hominis angelos suos, et colligent de regno ejus omnia scandala, et eos qui faciunt iniquitatem, et mittet eos in cnminum ignis : illic erit fletus, et stridor dentium. Tunc justi fulgebunt sicut sol in regno Patris sui. Tale et aliquid dicit in parabola sugente missm in mare . Ergo messores angeli mittuntur a Salvatore colligentes universa zizania, ut post haec sancti fulgeant sicut sol in regno Patris sui, ut postea congregentur electi a quatuor ventis, a summis caelorum usque ad terminos eorum. Considera utrum, sicut opinantur simpliciores, eos tantum qui tunc inventi fuerint in corpore, congregandos; aut certe omnes qui in Deo Patre dilecti sunt, et Jcsu Christo sunt conservati; et vide. nisi melius est dicere, congregandos esse ab angelis Christi omnes ab adventu Chrisu usque ad consummationem vocatos atque electos. Quicres autem si etiam cos qui fuerunt a constitutione mundi usque ad adventum : si tamen electi Christi non solum sunt illi qui ex adventu ejus sunt sancti, sicut quidam magistri haeresum dicunt, sed omnes qui a constitutione mundi fuerunt, qui viderunt sicut Abraham Christi diem, et divina exsultatione exsulta— ρ verunt in eum. Si autem non tantum, sicut simplices arbitrantur, eos qui inveniuntur in corpore, congregaturi sunt angeli, sed omnes Christi ele- ‹ ctos, considerare est dignum quid interea facientes, aut in quo loco commorantes congregabunt electos. Quoniam autem non tantum illos qui in corpore fuerint comprehensi dicit congregandos Christi electos, sed etiam illos qui de corporibus sunt egressi, manifestat sermo dicens congregandos electos non solum a quatuor ventis, sed etiam a summis ctelorum usque ad terminos eorum. Nemini autem super terram arbitror convenire quod ait, ut congregemur a summis caelorum, nisi forte eos qui inter homines interim apud angelos docentes ctelestia commorantur, congregabuut angeli sancti, ut ante eruditos in summis coeli usque ad terminos eorum et instructos tradant perfectos magno Deo Verbo Filio Dei ad conregnandum ei, ct ad susceptionem eorum quae tradiderit Filius de his qui doctrinam caelestem ante susceperint. Quoniam autem umbra est haec vita nostra in terris, consequens est ut nunc lege et prophetis erudiantur qui in illa plenitudine temporis reliqua sunt scituri, et pleniora a Filio Dei scituri secundum res ipsas ccelestes, ut qui sunt in summis coelorum, quasi in quibusdam eruditionibus sint, ut possint postmodum capere sapientiam Dei, mavenerit quod vere perfectum εει. Et quatuor ventos ex quibus electi Christi congregahuntur, intelligimus qtuerentes, quorum bonorum futurorum habuerunt umbram quae in Numeris sunt conscripta de unaquaque tribu filiorum Israel. Unde primus fuit ordocastrorum Juda cum virtute ipsorum, constituens ad orientem, et cum bis ex utraque parte lssachar etZabulon. Et adAiricmn 8'71 tribus Ruben, et ex utraque parte Simeon, et Gad; et tribus Ephrem secundum mare, et ex utraque parte Beniamin ct Manassc novissima. Et tribus Dan ad aquilonem, et ex utraque parte Aser ct Nephthalim. Forsitan ergo ex tunc, tribus egressa: umbrae erant castrorum secundum mysteria veri Israel. Et sicut tunc ex quatuor ventis congregata: sunt in Judieam, et in litcrcditatem per Jesum post Moysen paedagogum et procuratorem institutae, sic a quatuor ventis angeli congregabunt electos : ventis autem non terrenis, a summis caelorum usque ad terminos eorum, ut ab Jesu nostro congregati percipiant divinam et veram hareditatern. Apud Matthteum ergo qui congregantur Christi elccti, ex quatuor ventis congregantur,a summis ea:lorum usque ad terminos eorum. Apud Marcum autem, a quatuor ventis, a summo terra usque ad summum cteli; postea autem a summis cmlorutn usque ad, terminos eorum. intelliges autem eos qui congregantur a summo terrae, considerans converεειίιξηθιη garum qui [ueram in terris. etsecundum quod possibile est perfectionem eorum qui sunt conversati in terris. Omnes ergo qui super terram bene vixerunt, non simpliciter congregantur a terra. sed a summo terrae, utputa, a summa conversantium super terram. Si autem post summam conversationis quae fuit in terris, susceperit subsequens conversatio eos qui conversationem habuerunt in etelis, non simpliciter a summo cutio sicut a summo terrae, sed a summis cmlis, quoniam unumquodque coelum suae institutionis et initia habet, et perfectiones, id est terminos. Ulputa, post conversationem summam quae fuit super terram, suscipit iterum hominem conversatio unius cmli, et perfectio quae in eo est. lterum suscepit eum secunda conversatio secundi celi, et perfectio quae in eo est. Iterum suscepit eum~tertia conversatio tertii caeli, etperfectio quae in eo est. Et sic intellige mihi mulo torum caelorum multarum convcrsationum initia esse et terminos, id est perfectiones, a quibus initiis et terminis diversorum caelorum congregat Deus suos electos. Aut ita : α summis ctelorum uque ad terminos eorum. (Ζωιί sunt vel Scriptum: divinw, vel auctores earum, in quibus habitat Deus. Summa autem Scripturarum sunt initia earum, termini autem consummationes earum. Congregantur ergo sancti a summis ctelorum, id est ab eis qui coelo vivunt in initiis Scripturarutu, usque ad eos qui vivunt in consummationibus earum : ac ut plus dicam, a rudibus eorum usque ad perfectos eorum. Qui autem mittuntur angeli ,θα Salvatore ad congregandum electos ejus, c6... fgregabunt eos non cum voce qualicunque, sed icum tuba quae vocatur magna, non vocem dante iincertam, sed certam ct manifestam, ut qui au- ’dierint et didicerim, parent se ad viam perfectionis quae ducit ad Filium Dei. ### English translation (Claude) “And they will see the Son of Man coming on the clouds with power and great glory.” Since the catholic Church seems to have received, among its other traditions, this too about the second coming of Christ, it is plain that it will be in glory. But whether, according to what is written in this passage, we ought to think that bodily and perceptible clouds will be his vehicle, and to await that great power and glory according to such clouds; or whether, while keeping to the simpler word, we must also consider it figuratively; or whether we ought not keep to the simple word at all but follow only the figurative understanding: it is not for just anyone to deliberate and examine each passage carefully, and, having treated the word accordingly, then to declare which of these is truer and best holds the gospel sense and the will of Christ who spoke these things. But come, let us set out a few things on these passages from our small power, if indeed we have even that; and first according to the text. They will see with bodily eyes the Son of Man in human form coming on the clouds above, which are therefore called clouds of heaven, with power and great glory. And what is said earlier in the Gospel agrees with this explanation, in this way: “When Jesus had taken Peter and John and James, he led them up a very high mountain apart, and he was transfigured before them, and his face shone like the sun, and his garments became like light, and Moses and Elijah appeared to them talking with him. And behold,” it says, “a bright cloud overshadowed them, and behold a voice from the cloud, saying: This is my beloved Son, in whom I am well pleased; listen to him.” Just as, then, when he was transformed, his face shone like the sun, and his garments became like light, and a voice came from the cloud, saying, “This is my beloved Son, in whom I am well pleased,” so when he comes again he will perhaps be transformed into a glorious form; or, as he was then transformed before his three disciples, he will afterwards come not on one cloud but on many, which will be his vehicle. And that it follows that he will be refashioned into a better glory than that with which he was transformed on the mountain is plain from this: that then he was transformed before only three, but at the consummation of the whole world he will appear in great glory, so that all see him in glory. And then a bright cloud came down and overshadowed them, but afterwards many clouds will carry the Son of Man as he comes, with a vehicle worthy of his glory. Someone will say that, just as in the fashioning of man God took clay from the earth and fashioned man, so, in order that the glory of Christ might appear, God took from heaven and from the heavenly body and gave it body, first as a bright cloud, and at the consummation as bright clouds; which is why they are also called clouds of heaven, as the other is called clay of the earth. And he will say that the Father grants such wonderful things to his Son, who humbled himself and out of love did not count it robbery to be equal with God, but emptied himself, taking the form of a servant, and became the Lamb of God to take away the sins of the world. For this reason God also highly exalted him and gave him the name which is above every name. And he exalted him not only according to the spirit but also according to the body, so that he might be exalted in all respects. And the body which he took from the power of the Most High, with the Virgin rendering such a service, had to be honoured so that he should come on such beams; perhaps on living and rational clouds, so that the vehicle of the glorified Son of Man should not be lifeless and irrational, as the chariot was lifeless and the horses irrational in which Elijah was seen to be taken up, according to the Scripture that says: “And behold a chariot of fire and horses of fire.” And that the clouds that will be the vehicle of the Son of God will be living and rational, we bring forward by way of example the saying, “And your truth reaches to the clouds,” and again, “I will command the clouds not to rain rain upon it”; and above all from the saying, “And behold a bright cloud overshadowed them, and behold a voice from the cloud saying”: not that the cloud was the Father of the Son, but, so to speak, the word of God came to it, as it came to the prophets. And just as one who hears Isaiah saying, “I begot sons and exalted them, but they have despised me,” hears not Isaiah but God the Father in Isaiah, so those who heard the voice from the cloud saying, “This is my beloved Son,” heard not the cloud but the Father in it bearing witness to the glory of the Son. If, then, before the dispensation of the passion there was such a prophesying cloud, what must we say of the clouds of heaven on which those who see him then will see the Son of Man coming with power and great glory? And if, so that the Son of God should not tread the ground in Jerusalem, those who loved him spread their garments in the way, not wishing even the ass that carried him to tread the ground, what wonder if the Father and God of all should spread heavenly clouds beneath the body of the Son as he descends to the work of the consummation? And Jesus first came with the power and glory with which the Father had glorified him, the power by which he did signs and wonders among the people and healed every sickness and disease; for which reason he also said, “Someone touched me, for I know that power has gone out from me.” But all that power was small in comparison with that great power with which he will come at the end. For it was the power of one who had emptied himself. But that great power of which it is written, “They will see the Son of Man coming on the clouds with power and great glory,” will be that of God the Word, restored to the state which he had from the beginning with God before he emptied himself. So too understand his great glory, beginning from the glory of Moses' face and passing on to Elijah, who were seen in glory when the appearance of the face of the Son of God became other and his garment was changed. And understanding also the saying, “For if what is done away came with glory, much more what remains is in glory,” you will see that great glory of the Son of which it is written, “with power and great glory.” And you will understand still more what the text speaks of if you take from the book of Acts what runs thus: “And when he had said this, as they looked on, he was lifted up, and a cloud took him from their eyes. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, who also said: Men of Galilee, why do you stand looking into heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.” For if we believe those words by which a cloud is said to have taken him and carried him up into heaven, how will he not, according to the text, come from heaven as his disciples saw him go into heaven? And in the Revelation John likewise says: “Behold, he will come with the clouds, and every eye will see him, and those who pierced him.” Let one who can understand whether it is the same thing for him to come on the clouds of heaven and to come with the clouds; or whether the clouds on which he will come are some, and those with which he will come are others. Consider also Isaiah saying in the vision of Egypt: “Behold, the Lord sits on a light cloud and will come into Egypt”; whether he means this Egypt that is commonly understood, or the whole world. For according to John himself, the place where their Lord was crucified is called spiritually Sodom and Egypt, whether the whole world or Judaea is called Sodom and Egypt. And he who comes on a light cloud into Egypt will make his first ascent into Judaea; for it is reasonable that when he comes again he should be there first. And it is called Sodom, where their Lord was crucified, as it was once said to that people and its rulers: “Hear the word of the Lord, rulers of Sodom; attend to the law of God, people of Gomorrah.” For these traditions one also uses the saying, “We shall be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord.” And he will say: if blessed men will be caught up in clouds into the air, what wonder is it that the Son of God should come in clouds with power and great glory? Again, a cloud overshadowed the people coming out of Egypt. If these things are believed, how does it not follow that heavenly clouds become the vehicle of the Lord of the people, so that he may sit upon them? And if the book is received which says that it was Wisdom who then became for the people a pillar of cloud by day and a flame of fire by night, someone will say that the clouds on which they will see the Son of Man coming are the power of the Most High and the Holy Spirit, who will become for him clouds of heaven, so that he may come borne on them. Since, then, this account is stronger and not contemptible, one who wishes to receive what is said in both ways will not reject it, even if someone says that the clouds in which the Son of Man will come are intelligible ones, whether holy and divine powers or the most blessed prophets. And one who confesses figuratively a second and glorious coming of the Word to men at the consummation of the age, as we said above was handed down, will say so, but he will not destroy the text either. But one who despises the glorious and admirable text of the passage, and, as a friend of God, thinks the truth consists in the spiritual alone, will say that those who receive these things bodily must be pardoned as children and little ones in Christ. And with great power the second coming of the Word comes daily to the soul of every believer in the prophetic clouds, that is, in the Scriptures of the prophets and apostles, which show him plainly and show the light of truth in all his words, and declare him rising with their divine understandings that are above human nature. So we say that to those who understand him who makes doctrines plain in the prophets and apostles there appears also the great glory that is seen in the second coming of the Word. “And he will send his angels with a great trumpet, and they will gather his elect from the four winds, from the heights of the heavens to their ends.” Likewise in Mark he says it in this way: “And then he will send his angels, and they will gather the elect from the four winds, from the end of the earth to the end of heaven.” That he says the Saviour sends his angels with a great trumpet is said in keeping with what is reported in another parable about the seeds and the tares; and interpreting the parable he says: “The harvest is the consummation, the reapers are angels. As then the tares are gathered and burned with fire, so it will be at the consummation of the age. The Son of Man will send his angels, and they will gather out of his kingdom all causes of stumbling and those who do iniquity, and will cast them into the furnace of fire; there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father.” He says something similar in the parable of the net cast into the sea. The angels, then, are sent as reapers by the Saviour to gather all the tares, so that after this the saints may shine like the sun in the kingdom of their Father, and so that afterwards the elect may be gathered from the four winds, from the heights of the heavens to their ends. Consider whether, as the simpler suppose, only those who are found then in the body are to be gathered; or rather all who are beloved in God the Father and kept for Jesus Christ; and see whether it is not better to say that all who have been called and chosen from the coming of Christ to the consummation are to be gathered by the angels of Christ. And you will ask whether those too who were from the foundation of the world until his coming; if indeed the elect of Christ are not only those who are saints from his coming, as certain masters of the heresies say, but all who have been from the foundation of the world, who, like Abraham, saw the day of Christ and rejoiced in him with divine exultation. And if the angels are to gather not only those found in the body, as the simple think, but all the elect of Christ, it is worth considering what they are doing in the meantime, or in what place they are dwelling, when the angels gather the elect. That the word speaks of gathering Christ's elect, not only those who are overtaken in the body but also those who have gone out of their bodies, is shown by the saying that the elect are to be gathered not only from the four winds but also from the heights of the heavens to their ends. I think that it fits no one on earth that we should be gathered from the heights of the heavens; unless perhaps the holy angels will gather those who in the meantime dwell among the angels who teach heavenly things, so that, having been taught and instructed in the heights of heaven to their ends, the angels may hand them over, made perfect, to the great God the Word, the Son of God, to reign with him and to receive what the Son will hand on to those who have previously received the heavenly teaching. Since our life on earth is a shadow, it follows that those who in that fullness of time will know the rest are now taught by the law and the prophets, and will know more fully from the Son of God according to the heavenly realities themselves; so that those who are in the heights of the heavens are, as it were, in certain schools, so that they may afterwards be able to grasp the wisdom of God, when what is truly perfect has come. And by the four winds from which Christ's elect will be gathered we understand, as we inquire, those of whose future goods the things written in Numbers about each tribe of the sons of Israel held the shadow. Hence the first order of the camps was that of Judah with their host, encamped to the east, and with them on either side Issachar and Zebulun. And to the south the tribe of Reuben, and on either side Simeon and Gad; and the tribe of Ephraim towards the sea, and on either side Benjamin and Manasseh last. And the tribe of Dan to the north, and on either side Asher and Naphtali. Perhaps, then, the tribes that went out from that time were shadows of the camps according to the mysteries of the true Israel. And as then they were gathered from the four winds into Judaea and established in their inheritance through Jesus after Moses the tutor and steward, so the angels will gather the elect from the four winds, winds not earthly, from the heights of the heavens to their ends, so that, gathered by our Jesus, they may receive the divine and true inheritance. In Matthew, then, Christ's elect who are gathered are gathered from the four winds, from the heights of the heavens to their ends; but in Mark, from the four winds, from the end of the earth to the end of heaven; and afterwards from the heights of the heavens to their ends. You will understand those who are gathered from the end of the earth by considering the way of life of those who were on earth, and, as far as is possible, the perfection of those who have lived on earth. All, then, who have lived well on earth are gathered not simply from the earth but from the end of the earth, that is, from the highest of those who live on earth. But if, after the highest way of life that was on earth, a following way of life receives those who have had their way of life in the heavens, they are gathered not simply from the height of heaven, as from the end of the earth, but from the heights of the heavens; since each heaven has the beginnings of its own instruction and its perfections, that is, its ends. For example, after the highest way of life that was on earth, the way of life of one heaven, and the perfection that is in it, receives the man again; again the second way of life of the second heaven, and the perfection in it, receives him; again the third way of life of the third heaven, and the perfection in it, receives him. And so understand with me that of many heavens there are beginnings and ends, that is, perfections, of many ways of life, from which beginnings and ends of different heavens God gathers his elect. Or thus: “from the heights of the heavens to their ends.” The heavens are either the divine Scriptures or their authors, in whom God dwells. The heights of the Scriptures are their beginnings, and the ends their consummations. The saints, then, are gathered from the heights of the heavens, that is, from those who live in heaven in the beginnings of the Scriptures, to those who live in their consummations; and, to say more, from the untaught among them to the perfect among them. And the angels who are sent by the Saviour to gather his elect will gather them, not with any voice whatever, but with the trumpet that is called great, giving not an uncertain sound but a certain and plain one, so that those who have heard and learned may prepare themselves for the way of perfection that leads to the Son of God. ### Scripture references - Matt 24:30: quotation, high confidence - Mark 13:26: allusion, high confidence - Matt 17:1: quotation, high confidence - Matt 17:2: quotation, high confidence - Matt 17:3: quotation, high confidence - Matt 17:5: quotation, high confidence - Gen 2:7: allusion, high confidence - Phil 2:6: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:9: quotation, high confidence - John 1:29: allusion, high confidence - Luke 1:35: allusion, high confidence - 2 Kgs 2:11: quotation, high confidence - Ps 36:5 (35:6 LXX): quotation, high confidence - Isa 5:6: quotation, high confidence - Isa 1:2: quotation, high confidence - Matt 21:8: allusion, high confidence - Matt 4:23: allusion, medium confidence - Luke 8:46: quotation, high confidence - 2 Cor 3:7: allusion, high confidence - 2 Cor 3:11: quotation, high confidence - Acts 1:9: quotation, high confidence - Acts 1:10: quotation, high confidence - Acts 1:11: quotation, high confidence - Rev 1:7: quotation, high confidence - Isa 19:1: quotation, high confidence - Rev 11:8: allusion, high confidence - Isa 1:10: quotation, high confidence - 1 Thess 4:17: quotation, high confidence - Exod 13:21: allusion, high confidence - Matt 24:31: quotation, high confidence - Mark 13:27: quotation, high confidence - Matt 13:39: quotation, high confidence - Matt 13:40: quotation, high confidence - Matt 13:41: quotation, high confidence - Matt 13:42: quotation, high confidence - Matt 13:43: quotation, high confidence - Matt 13:47: allusion, high confidence - Jude 1: allusion, high confidence - John 8:56: allusion, high confidence - Num 2:3: allusion, high confidence - Num 2:10: allusion, high confidence - Num 2:18: allusion, high confidence - Num 2:25: allusion, high confidence - Gal 3:24: allusion, medium confidence - 1 Cor 13:10: allusion, high confidence - 1 Cor 14:8: allusion, high confidence - 2 Cor 12:2: allusion, medium confidence ### Extrabiblical texts - Wis 10:17 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 51 (from “And he will send his angels”), whose numeral was misread in the scan. Three lines of leaked footnote references are removed by logged corrections. - Origen's speculations are his own and are translated as written: that the clouds of Christ's coming may be “living and rational”, or the power of the Most High and the Holy Spirit, or holy powers or prophets; that the departed elect dwell meanwhile “in certain schools” among the angels in the heavens; and that there are successive heavens with their own ways of life through which a soul advances. He calls the catholic Church's tradition of a glorious second coming received, and says that those who take it bodily must be “pardoned as children”, while not destroying the text. - “Whether the whole world or Judaea” renders a garbled word read as “Iudaea, Sodoma”. “Certain masters of the heresies” who held that only those after Christ's coming are his elect are probably Marcionites. - Quotations: Matt 24:30–31; Mark 13:26–27; Matt 17:1–5; Gen 2:7; Phil 2:6–9; John 1:29; Luke 1:35; 2 Kgs 2:11; Ps 36:5 (35:6 LXX); Isa 5:6; Isa 1:2; Matt 21:8; Luke 8:46; 2 Cor 3:7–11; Acts 1:9–11; Rev 1:7; Isa 19:1; Rev 11:8; Isa 1:10; 1 Thess 4:17; Exod 13:21; Matt 13:39–43, 47–50; Jude 1; John 8:56; Num 2; 1 Cor 13:10; 14:8; 2 Cor 12:2. ### Citation (SBL) Origen, Comm. Ser. Matt. 50 (PG 13:1675b–1681a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-50). ## Commentary on Matthew, Latin Series 52 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-52 - Source: PG 13:1681a–1682b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The great trumpet of the angels is illuminated by the silver trumpets of Numbers that gathered and moved Israel's camps from the four quarters, a shadow of the word's great voice and of the last trumpet in Paul. ### Latin text Quoniam autem volumus intelligere quid est tuba magna, debemus spiritalibus spiritalia comparare. Age nunc et de tubis, in quantum capere possumus, breviter exponamus, si tamen possumus es congregatione, et admonitione istorum exemplorum intelligere et magnam angelorum tubam. Scriptum est enim in Numeris " : Et locutus est Dominus ad Moysen, dicens : Fac tibi duas tubas argenteas : ductiles facies eas, et erunt tibi ad congregandam sgnagogam, et erunt tibi ad promovenda castra; et tubabis in eis, et congregabitur in te omnis synagoga ad ostium tabernaculi testimonii. Si autem in una tuba venerint ad te omnes principes - militum Israel, tubabis significationem primam, et promovebant castra qui consistunt ad orientem. Et tu dabis significationem secundam, et promovebant castra qui consistunt ad austrum. Et tubabis significntionem tertiam et promovebant castra qui consi- . stunt secundum mare. Et tubabis significationem quartam, et tollent castra qui consistunt ad aquilonem. Ergo tubabunt tuba in promotione eorum. Et quando ν l ί ""‘ """"' _' Ἰ“’””’ congregatis congregationem, tubate et non significatione. Et filii Aaron sacerdotes tubabunt tubis, et erit vobis legitimum sempiternum in generationibus vestris. Si autem exieritis ad bellum in terra vestra contra adversarios, tubabitis tubis, et remorabimiui in conspectu Dei vestri, et salvabimini ea: inimicis vestris. Et in diebus [milite vestrae, et in festivitatibus, et Neomeniis vestris, tubabitis tubis, et in holocaustis vestris, et in sacrificiis salutarium vestrorum, et erit memoria vestri in conspectu Dei vestri. Ego Dominus Deus vester. Vide etiam in istis quoniam in prima significatione tuba: promovent castra qui sunt secundum orientem, in secunda autem. promovent castra qui sunt secundum austrum; et ut breviter dicam, ex quatuor ventis congregant sacerdotes tubantes eos qui suntex castris Israel :et secundum comparationem sacerdotum tubantium, angeli Christi cum tuba magna eongregabunt electos ejus a quatuor ventis. Sed in Numeris quidem haec facta scribuntur in terris, in Evangeliis autem ει summo terra: usque ad summum coeli. Post haec autem a summis caelorum usque ad summa eorum. Et forsitan lea: umbram habet futurorum ’σε et in Numeris quoque quod positum est de tubis et ordinibus lsrael, umbra est futurorum. Ne forte ergo. argenteae tubae. quoniam argentum in multis locis pro verbo suscipitur, magna vox verbi intelligitur tuba argentea congregans unumquemque in ordine- [suo]. Secundum umbram quidem sicut Moyses nominavit, secundum mysterium autem, secundum quod dicit Paulus in Epistola ad Corintbios secunda “. Primum autem cum tubis rationalibus promovent castra. Ita legislatio fit de bis rebus quae ad bellum pertinent Israel memorantis perillam significationem tubarum bellicas res : quae tubae ferunt eos qui commemorantur per eas significationes tubarum , ad salvandum eos ab inimicis eorum. Voces autem argentearum et productilium tubarum in diebus laetitiae lsrael, qua; assumuntur in Neomcniis ipsorum, erant umbra: futurarum Neomeniarum, de quibus dicit Apostolus ” : Nemo vos judicet in esca, aut in potu, aut in parte diei festi, aut Neomenite, aut Sabbatorum, qua sunt umbra futurorum. Assumuntur autem et in sauitlciis et in holocaustis salutarium Israel. Quas significationes tubarum exemplo, et umbra cmicstis culturae, quasi alicujus celestis et conversationem habentis in coelo, exponere convenit. Haec autem exempla accepimus, ut vel ex parte intelligens valeamus quod scriptum est ” : Mittet angelos suos cum tuba magna, et congregabunt electos ejus. Evau-r gelicas autem tubas ostendit et in prima ad Thessalonicenses ” Apostolus dicens: Hoc autem vobis dicimus in verba Domini, quoniam nos qui vivimus, qui remanebimus in adventu Domini, non praeveniemus eos qui dormierunt, quoniam ipse Dominus in jussu, et in voce archangeli, et in tuba Dei descendet de coelo. Item ad Corinthios prima "z Omnes quidem dormiemus, non autem omnes immutabimur. In momento, in ictu oculi, in novissima tuba. Tubabit enim, et mortui resurgent incorrupti, et nos immutabimur. Est autem et aliqua secundum legem et tubarum festivitas, Ncomenia septimi mensis, forsitan mysterium alicujus vera: festivitatis, et. tuba: alicujus spiritalis et magniloquii.’ ### English translation (Claude) Since we wish to understand what the great trumpet is, we must compare spiritual things with spiritual. Come now, let us briefly set out something about trumpets too, as far as we can grasp, if indeed we can, from the gathering and the reminder of these examples, understand also the great trumpet of the angels. For it is written in Numbers: “And the Lord spoke to Moses, saying: Make for yourself two silver trumpets; you shall make them of beaten work, and they shall be for you for gathering the congregation and for moving the camps; and you shall blow them, and all the congregation shall be gathered to you at the door of the tent of testimony. And if they blow with one trumpet, all the leaders of the hosts of Israel shall come to you. You shall sound the first signal, and the camps that lie to the east shall move. And you shall give the second signal, and the camps that lie to the south shall move. And you shall sound the third signal, and the camps that lie by the sea shall move. And you shall sound the fourth signal, and the camps that lie to the north shall set out. They shall blow the trumpet at their setting out. And when you gather the congregation, you shall blow, but not with a signal. And the sons of Aaron, the priests, shall blow the trumpets, and it shall be a perpetual statute for you throughout your generations. And if you go out to war in your land against your adversaries, you shall blow the trumpets, and you shall be remembered before your God and be saved from your enemies. And in the days of your gladness, and at your feasts and your new moons, you shall blow the trumpets, and over your burnt offerings and over the sacrifices of your peace offerings, and it shall be a memorial for you before your God. I am the Lord your God.” See also in these words that at the first signal of the trumpet the camps on the east move, and at the second the camps on the south move; and, to put it briefly, the priests blowing the trumpets gather from the four winds those who are of the camps of Israel; and after the likeness of the priests blowing the trumpets, the angels of Christ with a great trumpet will gather his elect from the four winds. But in Numbers these things are written as done on earth, while in the Gospels it is from the end of the earth to the end of heaven, and after this from the heights of the heavens to their heights. And perhaps, as the law has a shadow of things to come, so what is set down in Numbers about the trumpets and the orders of Israel is also a shadow of things to come. Perhaps, then, the silver trumpets, since silver in many places is taken for the word, the great voice of the word is understood as a silver trumpet gathering each one in his own order: according to the shadow as Moses named it, but according to the mystery as Paul says in the second letter to the Corinthians. And first they move the camps with rational trumpets. So the legislation is given about the things that belong to Israel's war, which recalls warlike things through that signal of the trumpets; which trumpets bring those who are remembered through those signals of the trumpets so as to save them from their enemies. And the sounds of the silver trumpets of beaten work on the days of Israel's gladness, which are taken up at their new moons, were shadows of future new moons, of which the Apostle says: “Let no one judge you in food or in drink or in respect of a feast day or a new moon or sabbaths, which are a shadow of things to come.” They are also taken up at the sacrifices and burnt offerings of Israel's peace offerings. It is fitting to explain these signals of the trumpets as a pattern and shadow of heavenly worship, as of one who is heavenly and has his way of life in heaven. We have taken these examples so that we may be able to understand at least in part what is written: “He will send his angels with a great trumpet, and they will gather his elect.” And the Apostle points to the gospel trumpets in the first letter to the Thessalonians, saying: “For this we say to you by the word of the Lord, that we who are alive, who remain until the coming of the Lord, will not precede those who have fallen asleep; for the Lord himself will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God.” And again in the first letter to the Corinthians: “We shall all sleep, but we shall not all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise incorruptible, and we shall be changed.” There is also, according to the law, a feast of trumpets, the new moon of the seventh month, perhaps a mystery of some true feast and of some spiritual and loud-sounding trumpet. ### Scripture references - 1 Cor 2:13: quotation, high confidence - Num 10:2: quotation, high confidence - Num 10:3: quotation, high confidence - Num 10:4: quotation, high confidence - Num 10:5: quotation, high confidence - Num 10:6: quotation, high confidence - Num 10:7: quotation, high confidence - Num 10:8: quotation, high confidence - Num 10:9: quotation, high confidence - Num 10:10: quotation, high confidence - Matt 24:31: quotation, high confidence - Mark 13:27: allusion, high confidence - Heb 10:1: allusion, high confidence - Col 2:16: quotation, high confidence - Col 2:17: quotation, high confidence - 1 Thess 4:15: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - 1 Cor 15:51: quotation, high confidence - 1 Cor 15:52: quotation, high confidence - Lev 23:24: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - In the quotation of Num 10:7 a line is garbled in the scan; translated by sense (“And when you gather the congregation, you shall blow, but not with a signal”). A block of leaked footnote references and a column number is removed by a logged correction. - Paul's “second letter to the Corinthians” is the scan's reading where the reference to Paul's sense of “according to the mystery” is unclear (perhaps 2 Cor 3); translated as printed. - Quotations: 1 Cor 2:13; Num 10:1–10; Matt 24:31; Mark 13:27; Heb 10:1; Col 2:16–17; 1 Thess 4:15–16; 1 Cor 15:51–52; Lev 23:24. ### Citation (SBL) Origen, Comm. Ser. Matt. 52 (PG 13:1681a–1682b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-52). ## Commentary on Matthew, Latin Series 53 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-53 - Source: PG 13:1682b–1684b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The fig tree that buds in spring figures the soul and the world in which Christ's hidden life comes forth, the Church as its tender branch, and the barren people of the circumcision; the coming of Christ is near to those who bear fruit. ### Latin text Α ficu autem discite parabolam. Quando enim jam ramus ejus factus fuerit tener, et folia producit, scitote quia prope est testas. Sic et vos cum videritis lucc onmia, scitote quia prope est in limine. Amen dico vobis, quoniam non prwteribit generatio hac, ionec omnia fiant. Caelum et terra transibunt, verba autem mea non transibunt ’. Quomodo de flcu similitudo eorum quas dicta sunt intelligi possit, secundum quod possumus exponemus, ne forte totus hic mundus et consummatio ejus [icui assimiletur. Unusquisque proficientium ad vitam beatam ut videat Christi verbi gloriosum in se et perfectum adventum, licui similis habeatur. Sicut enim licus in tempore quidem hiemis vitalem quidem virtutem habet in se, absconditam autem habet eam, et non, satis manifestam : postmodum autem cum virtus. ipsa vitalis prodire emperit ad manifestationem» praztereonte hieme, ex ipsa valetudine ejus ramus edicitur tener, producit et folia : et sicut arbor in ,virtute ipsa folia habet et fructus, et primum quidem est gemma , deinde paulatim proficiscitur, novissime autem est in ipso effectu : sic et mundus, et unusquisque eorum qui salvantur, in fine ante Christi adventum quasi in hieme, in se absconsam habet vitalem virtutem : Christo autem inspirante, qui sunt teneri et non duricordii rami, ct quae abscondita erant in eis progrediuntur in folia aestate instante, et manifestos fructus ostendunt, quos qui aspicit in Christo jam videt. .Sic et in aliqua parabola refertur Pastoris, si cui placeat etiam illum legere librum, quoniam saeculum praesens hiems est justis, qui apparent similes proximis suis natura, et arboribus videlicet caeteris siccis, tempore autem Opportune in fructibus suis apparent. Si autem et in primo psalmo 9" tale aliquid lit quod dc beato dicitur illo, quod erit tanquam lignum quod plantatum est secus decursus aquarum, quod fructum suum dabit in tempore suo, et folium ejus non defluet, et omnia quaecunque faciet prosperabuntur, et tu considera quod scriptum est: Hiems transiit, abiit sibi, flores apparuerunt in terra , sicut scriptum in Cantieo canticorum ’δε μοχ (ιυο Christus advenit qui temperiem introdu- _ xit, et hiemales spiritus fecit cessare : et licus, id est mundus, tenerum ramum, id est Ecclesium, ’ fecit nunc quidem folia proferentem, donec est in proximo testas, nondum tamen advenit; facta an. tem aestate, plenius perfectos et maturos Christo licus praestabit, quando secundum Jeremiam ficus home honre sunt valde, congregatae in cophinis bonorum ficorum, ex quibus accipere vult, et quasi edere dulcedinem eorum. Absit autem a nobis ut Jesu veniente ad nos, et volente manducare de ficu, non inveniatur fructus in ea. Si enim non fuerit inventus fructus in ea, dicit ad earn in suo adventu, quae non ostenderit fructus τ. Nunquam es: te quisquam fructum manducet ί. Potest autem licus illa intelligi populus circumcisionis, ad quos esuriens Dominus venit, et cum non invenisset fructum in ea, sed solam speciem vitalem, dixit, nunquam ea: te quisquam fructum manducet. Propter quod in adventu ejus continuo arefacta est illa ficus, id est populus ille; illa autem altera licus quae, quantum ad priora tempora, sterilis erat, quae fuerat jam excidenda propterea quod nullam habuerat adhibitam sibi diligentiam a suo fossore, cum stercus illi coeperit circummitti, proferet fructus; quae aliquando evacuaverat terram , nunc autem largiores fructus producit etiam pro tempore transacto inquo sterilis fuit. Et unusquisque nostrum post hiemes tentationum, et post tristitiam periculorum transactorum ad aestatem festinet nummum proferens tenerum ramum, non illum durum , sed molle cor ad credendum Deo : et profectus nostri proferant folia interim et flores Operum, ut postmodum etiam perfectissimus fructus, cum venerit quod perfectum est, in Christum exhibeamus. Adhuc et ipsi qui salvantur, habent in se veram vitem, eum qui dixit’ : Ego sum vitis uera, et secundum existimationem vitis, et ficum veram offerentem salutares fructus, ubi requiescit unusquisque secundum spiritalem promissionem Dei sub vite sua et sub ficu sua . Ει vitis quidem illa in his qui proficiunt, floret, et dat suum odorem; licus autem et ipsa .profert fructus suos, ut post dignum profectum digni efficiantur cmlestibus lorcularibus fructus eorum, et cophinis ficorum valde tonorum ejus licus quae teneros fructus et bonos protulit ante aestum. Cujus fructus etiam languentes, non autem pigritantes orare medicantur, sicut scriptum est de Ezechia rege in lsaia, qui salvatus cst per licus, ut ne moreretur; sed et sol super eum in gradibus demonstravit majorem et clariorem ei diem enectam . Multa est ergo spes in ticu quae ex Dei verbis primum quidem fecit tenerunt ramum suum, postea autem nascentia folia. Talibus prope est aestas, et prope est in limine gloriosus, et in nubibus Christi adventus, et adventus gloriai Verbi Dei, et prope est hujusmodi hominibus regnum Dei. ### English translation (Claude) “From the fig tree learn the parable. When its branch has already become tender and puts forth leaves, you know that summer is near. So you too, when you see all these things, know that it is near, at the doors. Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.” How the likeness of what was said can be understood of the fig tree we shall explain as far as we can, whether perhaps this whole world and its consummation is likened to a fig tree. Each of those advancing to the blessed life, so as to see in himself the glorious and perfect coming of Christ the Word, may be held to be like a fig tree. For just as the fig tree in winter has the vital power within itself, but has it hidden and not very manifest, but afterwards, when that vital power begins to come forth into manifestation as the winter passes, from its very vigour a tender branch is brought forth and puts out leaves; and just as the tree in its very power has leaves and fruits, and first there is a bud, then it gradually advances, and finally it is in its full effect: so too the world, and each of those who are saved, at the end before the coming of Christ, as in winter, has the vital power hidden in itself; but when Christ breathes upon them, those who are tender and not hard-hearted branches, and the things that were hidden in them, come forth into leaves as summer approaches, and show manifest fruits, which one who looks at them already sees in Christ. So also in a certain parable of the Shepherd it is related, if anyone cares to read that book too, that the present age is winter for the righteous, who appear like their neighbours in nature, that is, like the other dry trees, but in due season appear in their fruits. And if in the first psalm something of the kind is said of that blessed man, that he will be like the tree planted by the streams of water, which will give its fruit in its season, and its leaf will not fall, and whatever he does will prosper, consider also what is written, “The winter has passed, it is gone, the flowers have appeared on the earth,” as it is written in the Song of Songs: for as soon as Christ came, who brought in mild weather and made the winter winds cease, the fig tree, that is, the world, made its tender branch, that is, the Church, now put forth leaves, while summer is near but has not yet come; but when summer has come, the fig tree will offer Christ figs fully perfect and ripe, when, according to Jeremiah, there are very good figs, gathered in baskets of good figs, from which he wishes to take and, as it were, eat their sweetness. Far be it from us that, when Jesus comes to us and wishes to eat from the fig tree, no fruit is found in it. For if no fruit is found in it, he says at his coming to the one that has shown no fruit: “May no one ever eat fruit from you.” That fig tree can be understood as the people of the circumcision, to whom the Lord came hungry, and when he found no fruit in it but only the appearance of life, he said, “May no one ever eat fruit from you.” For this reason at his coming that fig tree, that is, that people, at once withered; but that other fig tree, which as regards former times was barren and was already to be cut down because it had received no care from its digger, when dung began to be put around it, will bear fruit; it which once used up the ground now produces more abundant fruits, even for the time past in which it was barren. And let each of us, after the winters of temptations and after the sorrow of dangers past, hasten to summer, bringing forth a tender branch, not that hard one, but a soft heart for believing God; and let our progress put forth meanwhile the leaves and flowers of works, so that afterwards we may present to Christ even the most perfect fruit, when what is perfect has come. Further, those who are saved have in themselves the true vine, him who said, “I am the true vine,” and, after the likeness of the vine, the true fig tree too, offering saving fruits, where each one rests, according to the spiritual promise of God, under his vine and under his fig tree. And that vine flowers in those who advance and gives its fragrance; and the fig tree too brings forth its fruits, so that after worthy progress their fruits may be made worthy of the heavenly winepresses, and of the baskets of very good figs of that fig tree which brought forth tender and good fruits before the heat. Its fruits heal even the sick who are not slothful in praying, as is written in Isaiah of King Hezekiah, who was saved by figs so as not to die; and the sun on the steps showed him a greater and brighter day, his life prolonged. Great, then, is the hope in the fig tree which from the words of God first made its branch tender and afterwards leaves springing forth. For such, summer is near, and near, at the doors, is the glorious coming of Christ in the clouds, and the coming of the glory of the Word of God, and near to such men is the kingdom of God. ### Scripture references - Matt 24:32: quotation, high confidence - Matt 24:33: quotation, high confidence - Matt 24:34: quotation, high confidence - Matt 24:35: quotation, high confidence - Ps 1:3: quotation, high confidence - Song 2:11: quotation, high confidence - Song 2:12: quotation, high confidence - Jer 24:2: allusion, high confidence - Mark 11:14: quotation, high confidence - Matt 21:19: quotation, high confidence - Luke 13:6: allusion, high confidence - Luke 13:8: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - John 15:1: quotation, high confidence - Mic 4:4: allusion, high confidence - Isa 38:8: allusion, high confidence - Isa 38:21: allusion, high confidence ### Extrabiblical texts - Herm. Sim. 3.1 (Shepherd of Hermas: Similitudes): allusion, high confidence - Herm. Sim. 4.1 (Shepherd of Hermas: Similitudes): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two blocks of leaked footnote references (one with a page heading and an editor's gloss “Id est proficit”) are removed by logged corrections. - On the withered fig tree as “the people of the circumcision” Origen speaks polemically; translated as written. The “parable of the Shepherd” is Hermas, Similitudes 3–4, which Origen cites with reserve (“if anyone cares to read that book”). - Quotations: Matt 24:32–35; Ps 1:3; Song 2:11–12; Jer 24:2; Mark 11:13–14; Matt 21:19; Luke 13:6–9; Ezek 11:19; 1 Cor 13:10; John 15:1; Mic 4:4; Isa 38:8, 21 (2 Kgs 20:7–11). ### Citation (SBL) Origen, Comm. Ser. Matt. 53 (PG 13:1682b–1684b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/50/#p-53). ## Commentary on Matthew, Latin Series 54 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-54 - Source: PG 13:1684b–1686a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: “This generation” is not only Christ's contemporaries but the generation of the Church, which will not pass until all is fulfilled in each believer; Christ's words never pass because they are always being fulfilled. ### Latin text Amen dico vobis, quoniam non transibit generatio lucc, donec omnia hcce fiant. Caelum et terra transibunt, verba autem mea non transibunt‘. Videamus quae sit generatio haec de qua loquitur Christus. Et simplices quidem ad destructionem Jerusalem referunt verba , et de illa generatione existimant dictum quae fuit tempore Christi et passionem ejus aspexit, non transiturum priusquam lieret destructio civitatis illius. Nescio autem si verbum ad verbum exponere possunt quod ait'; Non videtis [nec omnia? Amen dico vobis, non relinquetur hic lapis super lapidem qui non destruatur, usque ad illud quod ait: Prope est in limine. Forsitan enim in quibusdam poterunt, in aliis autem omnino non poterunt. Et satis coangustati, nescio si aliquid dicere potuerint. Nos autem in locis multis observantes. nomen generationis dupliciter accipimus. Arbitramur enim duas esse generationes, unam quidem Iudaeorum, alteram autem gentiutn. Sic intelligimus et Ecclesiasten dicentem': Generatio vadit, et generatio venit, et terra in teternum stat. De populo enim Judteorum prophetans, qui fuerat transiturus, ait, generatio vadit; de po. pulo autem gentium creditura dixit, generatio venit. Tale aliquid puto et in psalmo octogesimo nono dici a Moyse in oratione ipsius: Domine, refugium factus es nobis a generatione in generationem. Dua- eum enim generationum refugium est Deus, quia unus est Deus qui justifieat circumcisionem ea: fide, et prwpntium per fidem ‘°. Et quoniam non tantum Iudworum, sed etiam gentium est Deus “, ergo non praeteribit generatio Novi Testamenti quae cst in facie Salvatoris, neque abibit ad illas beatas promissiones illius saeculi, donec omnia fiant quae locutus est Christus. Unicuique enim nostrum oportet omnia fieri quae przedicta sunt, sicut per singulas expositiones tradidimus. Una ergo generatio est Ecclesiae qum recpit ex doctrina Domini Salvatoris usque ad consummationem; et haec ipsa generatio transivit quidem aliquando totum saeculum hoc, et p'ertransibit ipsum, ut haereditet illud futurum; tamen donec fiant haec omnia, non transibit. Quando autem in his omnibus sulliciens fuerit, et impassibilis permanserit usque ad gloriosum Christi adventum, tunc pertransibit. Tamen donec fiant hac omnia, non quadam eorum quae dicta sunt, quzedam autem non sunt futura, tamen transibit generatio haec, cum omnia lucc fuerint facta, cum transierit non solum terra, sed etiam cmlum, id est non solum hi homines quorum vita terrena est, et propterea terra dicuntur ; sed etiam illi quorum conversatio est in cmlis. et ideo malum vocantur. Transibth autem ad futura, et omnis status eorum, ut veniant ad eminentiora et meliora. Quorum revelationem, cum sint lilii Dei, exspectatio creatum exspectat, ct omnis creatura congemisciteis et dolet,"donec a timore Domini in Itemaccipientes pepereriht spiritumsalutisfacientes suas ieturas, et tunc transibit generatio de qua loquitur Christus, et cmlum secundum quod exposuimus, et terra secundum quod tradidimus. Verba autem quae a Salvatore sunt dicta, non transibunt, quoniam quae sua propria sunt operantur, et nunc et semper operabuntur. Perfecti autem et qui non recipiunt, ut jam meliores efficiantur, transeuntes quod sunt, perveniunt ad illud quod non sunt. lu eo autem quod dixit, verba autem mea non praeteribunt, et hoc existimo quaerendum, ne forte Moysi quidem verba et prophetarum transierunt, verba autem Jesu Christi non transierunt: quoniam qua: prophetabantur quidem ab illis impleta sunt, verba autem Christi semper sunt plena, et in actu impletionis sunt semper, et quotidie implentur, ct nunquam perimplentur. Ipsa enim sunt quae in sanctis et impleta sunt et implentur, et adhuc sunt implenda. Aut forte neque Moysi verba vel prophetarum dicere debemus impleta omnino : proprie enim et illa verba Filii Dei sunt et semper implentur. Ergo bonum est altitudines verborum divinorum verbis simplicibus explicare; tamen propter paucos discutiamus haec tantum intelligentes, quoniam verbum quod in verbo Dei humanum est, a creatione mundi usque ad consummationem non trans- iit. Instat enim et operatur, quia neque principium operandi ante tempora dierum accepit, sed cum creatura coepit, et cum creatura transibit. Verbum autem quod fuitante creaturam, non transibit cum creatu ra. ### English translation (Claude) “Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.” Let us see what this generation is of which Christ speaks. The simple refer the words to the destruction of Jerusalem and think it said of that generation which was in the time of Christ and saw his passion, that it would not pass away before the destruction of that city took place. But I do not know whether they can explain word for word what he says from “Do you not see all these things? Truly I say to you, there will not be left here stone upon stone that will not be thrown down,” up to the saying, “It is near, at the doors.” Perhaps in some things they can, but in others not at all; and, being hard pressed, I do not know whether they will be able to say anything. But we, observing the word “generation” in many places, take it in two ways. For we think there are two generations, one of the Jews and the other of the Gentiles. So we understand Ecclesiastes too when he says: “A generation goes, and a generation comes, and the earth stands for ever.” For prophesying of the people of the Jews, which was to pass away, he says, “A generation goes”; and of the people of the Gentiles, which was to believe, he said, “A generation comes.” I think something like this is said also in the eighty-ninth psalm by Moses in his prayer: “Lord, you have become our refuge from generation to generation.” For God is the refuge of both generations, since one is God who justifies the circumcision by faith and the uncircumcision through faith. And since he is God not of the Jews only but also of the Gentiles, the generation of the New Testament, which is in the presence of the Saviour, will not pass away, nor depart to those blessed promises of that age, until all the things Christ spoke have taken place. For in each of us all the things foretold must take place, as we have handed on in each explanation. One generation, then, is that of the Church, which began from the teaching of the Lord and Saviour until the consummation; and this very generation will one day pass through this whole age and pass beyond it, so as to inherit that future age; yet it will not pass away until all these things take place. And when it has been equal to all these things, and has remained unmoved until the glorious coming of Christ, then it will pass over. Yet until all these things take place, not some of the things spoken while others are not to happen, this generation will not pass away; it will pass when all these things have taken place, when not only the earth but also heaven has passed away: that is, not only those men whose life is earthly and who are therefore called earth, but also those whose way of life is in heaven and who are therefore called heaven. They will pass to things to come, and their whole state, so that they come to higher and better things. The expectation of creation awaits their revelation, since they are sons of God; and the whole creation groans with them and suffers pain, until, receiving from the fear of the Lord in the womb, they have brought forth the spirit of salvation, bearing their offspring; and then the generation of which Christ speaks will pass over, and heaven in the sense we have explained, and earth in the sense we have handed on. But the words spoken by the Saviour will not pass away, because they work what is their own, and both now and always will work. But the perfect, and those who no longer receive further improvement, passing beyond what they are, come to what they are not. In the saying, “But my words will not pass away,” I think this too must be asked: whether perhaps the words of Moses and of the prophets have passed away, but the words of Jesus Christ have not passed away; since what was prophesied by them has been fulfilled, while the words of Christ are always full and always in the act of fulfilment, and are fulfilled daily and are never completely fulfilled. For they are the very things that in the saints have been fulfilled, are being fulfilled, and are still to be fulfilled. Or perhaps we ought not to say that the words of Moses or the prophets have been wholly fulfilled either; for those too are properly words of the Son of God and are always being fulfilled. It is good, then, to unfold the depths of the divine words in simple words; yet for the sake of the few let us examine these things, understanding only this: that the word which is human in the word of God has not passed away from the creation of the world until its consummation. For it stands and works, since it did not receive a beginning of working before the times of the days, but began with creation and will pass away with creation. But the Word who was before creation will not pass away with creation. ### Scripture references - Matt 24:34: quotation, high confidence - Matt 24:35: quotation, high confidence - Matt 24:2: quotation, high confidence - Matt 24:33: quotation, high confidence - Eccl 1:4: quotation, high confidence - Ps 90:1 (89:1 LXX): quotation, high confidence - Rom 3:30: quotation, high confidence - Rom 3:29: allusion, high confidence - Rom 8:19: allusion, high confidence - Rom 8:22: allusion, high confidence - Isa 26:18: allusion, high confidence - Phil 3:20: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen's reading of Eccl 1:4 as the Jewish people passing and the Gentiles coming is his own; translated as written. - “Do you not see all these things?”: the scan reads “nec omnia”, taken as “haec omnia”. - Quotations: Matt 24:34–35; 24:2, 33; Eccl 1:4; Ps 90:1 (89 LXX; Origen's “eighty-ninth psalm”); Rom 3:29–30; 8:19, 22; Isa 26:18 LXX; Phil 3:20. ### Citation (SBL) Origen, Comm. Ser. Matt. 54 (PG 13:1684b–1686a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-54). ## Commentary on Matthew, Latin Series 55 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-55 - Source: PG 13:1686a–1688d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen offers explanations of why the Son is said not to know the day and hour: his human growth before his exaltation, the Father's not fixing the times in advance, and the Son's sharing the ignorance of his body the Church until all know together. ### Latin text De die autem illa et hora nemo scit, neque angeli caelorum, neque Filius, nisi Pater solus . Videntur haec arguere eos qui promittunt de consummatione et corruptione mundi se comprehendere, et pronuntiant quasi instet dies Domini : quales dicuntur fuisse quidam Thessalonicenscs in tempore Apostoli, de quibus scribit "'z Rogamus autem vos, fratres, per adventum Domini nostri Iesu Christi, et nostram congregationem in ipso, ut non cito moveamini a sensu vestro, neque conturbemini, neque Per spiritum, neque Ρεν ιυενδωηι neque Ρετ epistolam quasi per nos missam, quasi instet dies Domini. Forte quoniam apud Judaeos erant quidam sive per Scripturas profitentes de temporibus consummationis se scire, sive de secretis; ideo haue scribit docens discipulos suos, ut nemini credant talia profitenti. Et seipsum Salvator, secundum hunc locum, coniungit ignorantibus diem illum et horam. Et rationabiliter est quaerendum quomodo qui confidit se cognoscere Patrem, dicens “:Nema novit Patrem nisi Filius, et cui voluerit Filius revelare, Patrem quidem novit, diem autem et horam consummationis non_ novit? et quomodo hoc abscondit Pater a Filio? Omnino enim ratio esse debet, quod a Salvatore tempus consummationis absconditum sit, et ignoret de eo. Audebit autem aliquis dicere quoniam homo qui secundum Salvatorem intelligitur proficiens sapientia, et mtate, et gratia coram Deo et hominibus η, qui proficiens proficiebat quidem super omnes scientia et sapientia, non tamen ut veniret jam quod erat perfectum, priusquam propriam dispensationem impleret. Nihil ergo mirum est, si hoc solum nescivit ex omnibus, id est diem consummationis et horam. Forsitan autem et quod ait nescire se diem consummationis et horam, ante dispensationem suam dixit, quia nemo scit, neque angeli, neque Filius, nisi solus Pater. Post dispensationem autem impletam nequaquam hoc dixit, postquam Deus illum superexaltavit, et donavit ei nomen quod est super omne nomen “. Nam postea et Filius cognovit scientiam a Patre suscipiens, etiam de die consummationis et hora, ut jam non solum Pater sciret de ea, sed etiam Filius. Et in Actibus quidem apostolorum. convenientes apostoli interrogaverunt eum dicentes: Domine, si in hoc tempore restitues regnum. Israel ’7? Ille autem dixit ad eos : Non est vestrum. nosse tempora vel momenta quae Pater posuit in sua. potestate. Et quoniam in sua potestate tempora. et momenta consummationis mundi et restitutionis regni Israel posuit, idco quod nondum fuerat pracdefinitum a Deo, nemo poterat scire. Unumquodque autem eorum quae praefluit, non ab inexperiἢ bili praefluit: non possibile est enim hoc. Quod autem prazlinit, praefluit principium praefiniendi fa- _ ciens. Si autem ita est, praelinivit quidem consummulionem facere mundi, non autem et tempora et ‘ momenta praefinivit quae posuit in sua potestate, ut ‘ si voluerit ea augere, sic judicans augeat ea; si autem abbreviare, abbreviet, nemine cognoscente. Et ideo de temporibus et momentis consummationis mundi in sua posuit potestate, ut consequenter humano generi in suo arbitrio constituto talia vel talia agenti definiat iudicium debitum. Multa et in prophetis est invenire ad utilitatem audientium scripta , praeceptis et denuntiationibus quasi non praeveniente quidquam de eis, sed puniente quidem si peccaverint, salvante autem si praecepta servaverint. Et sicut in illis non introduxitScriptura Deum praelinientem, sed secundum utilitatem audientium proloquentem, sic intelligendum est et de die consummationis et hora. Alia expositio, quae famosior est eis quae iam tradita sunt, aliud dicit de eo quod scriptum est, _neque Filius , nisi solus Pater. Dicit, inquit, alicubi *3 de Salvatore Apostolus, et de rebus in line saeculi ordinandis, ltoc modo : Cum autem subjecta illi fuerint omnia, tunc et ipse Filius subjectus erit ei qui sibi subdidit omnia, ut sit Deus omnia in omnibus. llis verbis videtur ostendere quoniam priusquam subiiceret ei omnia, non erat subjectus ei qui sibi subdidit omnia. Quod ex hoe demonstratur, quoniam nisi subjectus fuisset Filius Patri, qui sibi subdidit omnia, nunquam ei Pater omnia subiecisset. Et videtur per haec dicere subiectionem [subiectionem Filii fieri subiectionem] omnium qui erant subiiciendi, et adventum eorum per Filium ad Deum, et perfectionem. Si ergo bene dicitur hoc de Filii subiectione ad Patrem futura, ut tunc bi qui futuri sunt Christi, et adhaeserunt ei, cum ipso Christo Patri subiiciantur : quare non et de die illa et hora neminem scire, neque Filium, similiter exponemus? Donec enim Ecclesia, quae est corpus, nescit diem illum et horam, tandiu nec ipse Filius dicitur seire diem illam et horam, ut tunc intelligatur scire, quando scierint et omnia membra eius. fiene autem dicitur scite secundum propriam significationem, sicutestin consuetudineScriptmarum. Quidestseire? quoniam ‘_ cognoscet diem illum et horam qui occurrerit ad li- . nosmet abbreviationem diei illiuset hora. Quoniam autem talis aliqua significatio est scire et cognoscere in Scripturis, manifestum est ex eo quod dicitur_iu Ecclesiaste ι’ hoc modo: Qui custodit mandatum,‘ non sciet verbum malum, id est non experietur verbum malum. Et in Apostolo de ipso Salvatore est dictum ”, eum qui nescivit peccatum, pro nobis peccatum fecit. Et nescientempeceatum Salvatorem dicit, tanquam si diceret eum qui non peccavit, nec in natura fuit peccati. Tale aliquid signth 875 etquod dicit : Cognovit Adam Eunt uxorem suam ’. Quandiu enim illa non fuit ei admisu, . non cognoscebat eam. Et diem ergo consummationis huiusmodi et corruptionis saeculi nemo scit, neque angeli ctelorum, neque Filius Dei, de .sano ctis Deo melius providente, ut simul fiant in beati- , tudine qua futura est post diem et horam consummationis illius. Et sicut apud Hebraea scriptam est de eis qui testimonium habent in fide, quoniam iii omnes testificati per fidem non receperunt pomissionem Dei, Deo de nobis melius aliquid providente, utnec sine nobis consummarentur " : sic sciendum est etin hoc, quia Deo meiius aliquid prospia'ente de bis qui erant salvandi, nomium enim receperunt promissionem, qui non cognoverunt de die illa et bona, neque angeli calorum, neque Filius. Prmrat enim Filius scientiam diei illius et hora: coharedibus promissionis illius, ex quo seipsum exinanivit [orntum servi accipiens ”, operans viam qua ducit ad restitutionem omnium propter quos formam servi accepit; ut omnes simul sciant, id est, re ipsa experiantur horam illam et diem, quia quod oculus nou uidit, nec auris audivit, et super cor hominis non ascendit, praeparavit Deus diligattibus .se ", in scientia priorum exercens, et pra:parans omnem quem vult scire diem illaut et horam cum sanctis angelis, et cum ipso Domino nostro Jesu Christo. Et uniuscuiusque autem carissimustionem in his quibusdam futuram supradictis, etde singulis solus-scit Pater quoniam Filius comitans, et praecedens ante sequentes, et volens, ut ita dicam, venturus est, et tardat ut possint eum sequi qui certant sequi eum, et sequentes eum iuveniantur cum eo in die illa et hora. ### English translation (Claude) “But of that day and hour no one knows, not the angels of heaven, nor the Son, but the Father alone.” These words seem to refute those who claim to comprehend the consummation and corruption of the world and announce that the day of the Lord is at hand; such as certain Thessalonians are said to have been in the Apostle's time, about whom he writes: “We ask you, brothers, by the coming of our Lord Jesus Christ and our gathering to him, not to be quickly shaken from your mind or troubled, either by spirit, or by word, or by letter as if sent by us, as though the day of the Lord were at hand.” Perhaps because among the Jews there were some who professed to know about the times of the consummation, whether from the Scriptures or from secret writings, he writes this, teaching his disciples to believe no one who professes such things. And the Saviour, according to this passage, joins himself to those who do not know that day and hour. And it is reasonable to ask how he who is confident that he knows the Father, saying, “No one knows the Father except the Son, and anyone to whom the Son chooses to reveal him,” knows the Father but does not know the day and hour of the consummation; and how the Father hid this from the Son. For there must certainly be a reason why the time of the consummation was hidden from the Saviour and he was ignorant of it. Someone will venture to say that the man who is understood in the Saviour advanced in wisdom and age and grace before God and men, and that in advancing he advanced indeed beyond all in knowledge and wisdom, yet not so that what was perfect had already come before he fulfilled his own dispensation. It is no wonder, then, if he did not know this one thing of all, that is, the day and hour of the consummation. And perhaps he said that he did not know the day and hour of the consummation before his dispensation, “because no one knows, not the angels, nor the Son, but the Father alone.” But after the dispensation had been fulfilled he never said this, after God had highly exalted him and given him the name which is above every name. For afterwards the Son too knew, receiving knowledge from the Father, even about the day and hour of the consummation, so that now not only the Father knew of it but also the Son. And in the Acts of the Apostles, the apostles, coming together, asked him, saying: “Lord, will you at this time restore the kingdom to Israel?” But he said to them: “It is not for you to know the times or seasons which the Father has set in his own authority.” And since he set in his own authority the times and seasons of the consummation of the world and of the restoration of the kingdom to Israel, for that reason no one could know what had not yet been predetermined by God. Each of the things he predetermined he did not predetermine from something unknowable, for this is not possible; but what he predetermined, he predetermined by making the beginning of the predetermining. If so, he predetermined to make the consummation of the world, but did not also predetermine the times and seasons which he set in his own authority, so that if he wishes to lengthen them, judging so, he may lengthen them, and if to shorten them, he may shorten them, with no one knowing. And for this reason he set in his own authority the times and seasons of the consummation of the world, so that he may accordingly fix the due judgment for the human race, set in its own free choice and acting in this way or that. In the prophets too one can find many things written for the benefit of the hearers, with precepts and warnings, as though he determined nothing beforehand about them, but punished them if they sinned and saved them if they kept the precepts. And as in those passages Scripture did not present God as predetermining but as speaking beforehand for the benefit of the hearers, so too it must be understood of the day and hour of the consummation. Another explanation, more widely known than those already given, says something else about the words “nor the Son, but the Father alone.” The Apostle, it says, speaks somewhere of the Saviour and of the things to be ordered at the end of the age in this way: “And when all things have been subjected to him, then the Son himself also will be subjected to him who subjected all things to himself, that God may be all in all.” By these words he seems to show that before he subjected all things to him, he was not subjected to him who subjected all things to himself. This is shown from the fact that unless the Son had been subjected to the Father, who subjected all things to himself, the Father would never have subjected all things to him. And by this he seems to say that the subjection of the Son is the subjection of all who were to be subjected, and their coming through the Son to God, and their perfection. If, then, this is rightly said of the Son's future subjection to the Father, that then those who are to be Christ's and have clung to him are subjected to the Father with Christ himself, why shall we not likewise explain that no one knows that day and hour, not even the Son? For as long as the Church, which is his body, does not know that day and hour, so long the Son himself is said not to know that day and hour, so that he is understood to know it then, when all his members also know it. And “to know” is rightly said in its proper meaning, as is the custom of the Scriptures. What is “to know”? That he will know that day and hour who has come … to the shortening of that day and hour. That such is a meaning of “to know” and “to come to know” in the Scriptures is plain from what is said in Ecclesiastes in this way: “He who keeps the commandment will not know an evil word,” that is, will not experience an evil word. And in the Apostle it is said of the Saviour himself, “Him who did not know sin he made sin for us”; and he calls the Saviour one who did not know sin, as if he said one who did not sin, nor was sin in his nature. Something of this kind is also signified by the saying, “Adam knew Eve his wife”; for as long as she had not been joined to him, he did not know her. So no one knows the day of such a consummation and corruption of the age, not the angels of heaven, nor the Son of God, since God provides something better concerning the saints, that they may all together be in the blessedness that is to come after the day and hour of that consummation. And just as it is written in the letter to the Hebrews of those who have testimony in faith, that “all these, though commended through faith, did not receive God's promise, since God had provided something better for us, that they should not be made perfect without us,” so it must be known in this case too that, since God provided something better for those who were to be saved, they have not yet received the promise, who did not know that day and hour, neither the angels of heaven nor the Son. For the Son kept back the knowledge of that day and hour for the co-heirs of that promise, from the time when he emptied himself, taking the form of a servant, working the way that leads to the restoration of all for whose sake he took the form of a servant; so that all together may know, that is, may experience in reality, that hour and day; since “what eye has not seen, nor ear heard, nor has it entered the heart of man, God has prepared for those who love him,” exercising in the knowledge of earlier things and preparing everyone whom he wishes to know that day and hour with the holy angels and with our Lord Jesus Christ himself. And of each one's … in these future things mentioned above, and about each, the Father alone knows; since the Son, accompanying and going ahead of those who follow, and willing, so to speak, is to come, and delays so that those who strive to follow him may be able to follow him, and, following him, may be found with him on that day and hour. ### Scripture references - Matt 24:36: quotation, high confidence - 2 Thess 2:1: quotation, high confidence - 2 Thess 2:2: quotation, high confidence - Matt 11:27: quotation, high confidence - Luke 2:52: allusion, high confidence - Phil 2:9: quotation, high confidence - Phil 2:7: quotation, high confidence - Acts 1:6: quotation, high confidence - Acts 1:7: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - Eccl 8:5: quotation, high confidence - 2 Cor 5:21: quotation, high confidence - Gen 4:1: quotation, high confidence - Heb 11:39: quotation, high confidence - Heb 11:40: quotation, high confidence - Acts 3:21: allusion, medium confidence - 1 Cor 2:9: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Christology: Origen explores how the Son can be ignorant of the day and hour (the human Jesus growing in wisdom before his exaltation; the Son's “subjection” and “knowing” as identified with that of his body, the Church, 1 Cor 15:28); he also speaks of “the restoration of all”; translated as written, with his own tentative wording. - A line of leaked footnote references is removed by a logged correction. Two short stretches are garbled in the scan (“who has come … to the shortening”; “And of each one's … in these future things”); marked “…”. - Quotations: Matt 24:36; 2 Thess 2:1–2; Matt 11:27; Luke 2:52; Phil 2:7, 9; Acts 1:6–7; 1 Cor 15:28; Eccl 8:5; 2 Cor 5:21; Gen 4:1; Heb 11:39–40; Acts 3:21; 1 Cor 2:9. ### Citation (SBL) Origen, Comm. Ser. Matt. 55 (PG 13:1686a–1688d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-55). ## Commentary on Matthew, Latin Series 56 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-56 - Source: PG 13:1688d–1691a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The end will come suddenly, in a time of peace, like the flood and the fire of Sodom; what matters is each one's own end, for which one must always watch; of the two in the field, the good is taken and the bad left, though the spirit returns to God. ### Latin text Sicut enim fuit in diebus Noe, sic erit et odoentus Filii hominis. Sicut easint fuerunt in diebus ante diluvium manducantes et bibentes, nubentes et nuptum tradentes, quousque intravit Noe in arcam, et non cognoverunt, donec venit diluvium et tulit omnes : sic erit et adventus Filii hominis “. Eis qui cognoscunt verborum praesentium textum, sive spiritaliter ea volentibus intelligere, sive simpliciter. consequens est de. consummatione dicere mundi ῐ) ἱειίυδξᾳυοηίειηι subitoerit, quasi qui iam aegrotarerit prius aegrotatione idonea et manifestante corruptionem suam futuram. Hoc enim et eo pracipue demonStratur quod dicit, quoniam similis erit diebus Noe adventus Filii hominis : subito enim tune perierunt omnia quae fuerant super terram. Qui autem vult dicere quoniam paulatim erit consummatio mundi, dicet similiter factum et in diebus Noe. Quadraginta enim diebus, et quadraginta noctibus pluvia descendente, consequens fuit primos periisse qui in 'depressioribus terra partibus habitabant, post eos autem qui modico in altioribus, et sic novissimos qui in altissimis montibus morabantur. Sic, inquit, in consummatione mundi cum descenderit ignis, incipiet quidem de sublimioribus locis, et paulatim ad inferiora descendet. Lucas autem ’°, subjungens etiam similitudinem ignis Sodomorum, dat nobis occasionem intelligendi quoniam subito consummatio est futura. Dicet autem aliquis quoniam per hoc declaratur quoniam non moraliter pluvia illa fuit ant ignis, sed propter peccata hominum abundantia. Duobus ergo modis mundi corruptio existimatur futura : uno quidem secundum moralem ignis dctentionem; altero autem secundum judicium Dci. Gentiles autem inflammationem illam vel causam mflannnationis illius non dicunt fuisse peccata, sed tgnis fuisse virtutem. Divini auwm sermones omnia teneri et gubernari docent a Deo, et non culpant. Ignis violentiam, sed Dei pronuntiant voluntatem, salvantis quidem super terram qui salute sunt digni in ea, perdentis autem eos in quibus propter abundantiam iniquitatis charitas refrigescit. Com- .paratio enim Sodomitici ignis manifestissime docet subitancam fore mundi corruptionem, ex eo quod angelus dixit ad Lot ’τε Ecce admiratus sum facient tuam in verba hoc, ut non destruant civitatem de qua dixisti. Festina ergo salvari illic, nec enim potero facere quidquam, donec tu eas illuc. Vides quoniam ignis ille qui super Sodomam mittebatur, voluntate continebatur divina, donec Lot intraret In Segor. Sic puto et in consummatione {futurum secundum quod salvatus est et Lot, ut tunc ignis ε ille consummationis obtineat mundum secundum judicium Dei, cum salvati justi fulserint sicut sol in regno Patris sui : tunc iniquos colligent de regno Christi, et mittent eos in caminum ignis. Quomodo em’m non est manifestum quia subito erit corruptio mundi, es eo quod dicit, erunt incautucantes et bibentes, nubentes et nuptum tradentes, qua: pacis et securitatis sunt signa?Fames enim et pestilentia: forsitan aute aliquod tempus consummationis erunt; circa ipsam autem consummationem neque fames, neque bellum erit. Quomodo autem mamlucantes et bibentes, nubentes ct nuptum tradentes, planlantes et aedificantes, ementes et vcndentes sunt comprehendendi, nisi ita sit ordinatum? Sed ct illud hoc manifestat quod ait Apostolus ’ : Quoniam dies Domini sicut fur, ita in nocte veniet. Cum dixerint pax et securitas, tunc repentinus illis superveniet interitus, sicut dolorem partus in utero habenti, et non elfugient. Docet nos quoniam subito et insperato eveniet dies consummationis hominibus, cum rerum status quasi ad melius visus fuerit esse conversus, de fame priore ad ubertatem, de pestilentia et praaliis ad pacem atque securitatem. Qui autem altius Evangeliqu audiunt, et ctnnia agunt ut omnino in nulla parte Evangelium sit eis velatum, non multum curant de consummatione saeculi generali, utrum subito ct generalis sit futura. an per partes; sed hoc tantum considerant, quoniam uniuscujusque consummatio ῦι, ipso non cognoscente neque diem, neque horam exitus sui; et quia super unumquemque nostrum dies Domini ita veniet sicut iur. Propter quod opu est vigilare, sive vesperi, id est in iuventute; sive media nocte, id est in medio vitae humana: tenebrosa; sive galli cantu. quando jam senior est; sive mane, quando jam senectute provecta est; ut cum venerit Dens Verbum atterens consummationem profectio. nis vine istius, comprehendatur qui non dedit somnum oculis suis, neque dormitationem palpebris suis. et custodivit mandatum dicentis ” : Vigilate in‘omui tempore. Tamen vani sunt omnes, sive qui consummationem mundi scire se profitentur quando erit, sive qui vitae propriae linem scire se gloriantur, aut per signa avium, aut per ventriloquos, aut per magos seducti, et putantes cognoscere diem et horam exitus sui. Sicut enim est, nemo cognoscere potest, nisi lorte propheta aliquis fuerit sancto Spiritu illuminatus, sicut ille qui uxori regis prophetavit volenti cognoscere si surgeret ex infirmitate illius ejus, et sicut Elias propltetavit Ochosize dicens quae a Domino fuerant constituta: liae dicit Dominus : PrOpterea quod non erat Deus in Israel, tu vadis quaerere ad Baal aut Beelzebub virum muscarum, Deum Accarou : ideo dicit Dominus .° De lectulo super quem ascendisli non descmdes, quoniam morte morieris ο. iltec etsi in excessu diximus, tamen quasi utilia introduximus, quoniam et de consummatione uniuscujusque, id est de die exitus sui nemo asgnoscere potest, quamvis multi profiteantur talia scire, nisi forte qui audierint ex prophetis. Scio et aliaat consummationem viri justi, qui apostolico profectu dicere potest ; Mitti autem absit gloriari, nisi in cruce Domini nostri Iesu Christi, per quem mihi mundus crucifixus est, et ego mundo . Cui enim mundus est crucifixus, ei quodammodo consummatio jam facta est mundi, el qni mortuus est mundialibus rebus, cui transgresso dies non Domini venit, Do’ mini dies in qua fit adventus Filii hominis super animam ejus, quia jam non vivit peccato et mundo. ί) Tunc duo erunt in agro, unus msumetur et alter relinquetur . Sicut in eo quod dicit : Aut facile arborem Italam, et [ructus ejus mles; aut arborem bonam, et fructum ejus bonum, dua: sunt arbores generales in cordibus hominum, aut bona virtutis, aut mala malitiae. Sicut mundus est ager secundum parabolam quamdam, duo generaliter sunt in eo, unus quidem sicut Noe operarius terrae, alter autem sicut Cain operaus terram “. His talibus in agro huiusmodi constitutis, unus assumetttr, id est qui similis est Noe cperarius terrae ; et alter relinquetur, qui sicut Cain terram operans est. Talis enim est omnis qui odit fratrem suum, et propter odium fratris homicida a Joanne appellatur apostolo . Sic autem et de animabus molentibus in gravi mola mundi vel corporis, bona quidem anima assumitur, mala autem relinquitur, donec digna efficiatur assumi. Aut ita : duo in agro, sensus hominis boni, et sensus hominis mali. Sensus bonus assumitur, malus‘ relinquitur. Nec enim possumus dicere spiritum mali hominis non assumi, quia didici apud Ecclesiasten de omni spiritu, quoniam convertitur ad Deum qui dedit eum : sicut et de omni carne, quoniam revertitur ad terram unde sumpta est "; et sicut ipse Dominus docuit nos ut timeamus eum qui corpus et animam potest perdere in gehennam"; et ex eo quod nihil de spiritu dixit, evidenter ostendit quoniam spiritus cum corpore vel anima peccatrice non simul punitur. Qui enim peccavit, dividitur, et pars quidem ejus cum infidelibus ponitur; quod autem non ejus, revertitur ad Deum qui dedit cum. ### English translation (Claude) “For as it was in the days of Noah, so will be the coming of the Son of Man. For as in the days before the flood they were eating and drinking, marrying and giving in marriage, until Noah entered the ark, and they did not know until the flood came and swept them all away, so will be the coming of the Son of Man.” For those who know the text of the present words, whether they wish to understand them spiritually or simply, it follows to say of the consummation of the world that it will come suddenly, not as of one who has first fallen sick with a sickness fit to show his coming corruption. For this is shown especially by his saying that the coming of the Son of Man will be like the days of Noah; for then all that was on the earth perished suddenly. But one who wishes to say that the consummation of the world will come gradually will say that it happened likewise in the days of Noah. For when rain fell for forty days and forty nights, it followed that first those perished who lived in the lower parts of the earth, after them those a little higher, and so last those who dwelt on the highest mountains. So, he says, at the consummation of the world, when fire comes down, it will begin from the higher places and gradually come down to the lower. But Luke, adding also the likeness of the fire of Sodom, gives us occasion to understand that the consummation will be sudden. Someone will say that by this it is declared that that rain or fire was not natural but came because of the abundant sins of men. The corruption of the world, then, is thought likely to come in two ways: one according to a natural holding back of the fire, the other according to the judgment of God. The Gentiles say that the cause of that conflagration was not sins but the power of fire; but the divine words teach that all things are held and governed by God, and they do not blame the violence of fire but declare the will of God, who saves on earth those who are worthy of salvation in it, and destroys those in whom, because of the abundance of iniquity, love grows cold. The comparison with the fire of Sodom most plainly teaches that the corruption of the world will be sudden, from what the angel said to Lot: “Behold, I have regarded your face in this matter too, not to destroy the city of which you spoke. Hasten, then, to be saved there, for I cannot do anything until you go there.” You see that that fire which was sent upon Sodom was held back by the divine will until Lot entered Zoar. So I think it will be at the consummation, according as Lot was saved, that that fire of the consummation will take hold of the world according to the judgment of God when the righteous, having been saved, shine like the sun in the kingdom of their Father; then they will gather the wicked out of the kingdom of Christ and cast them into the furnace of fire. For how is it not plain that the corruption of the world will be sudden, from his saying that they will be eating and drinking, marrying and giving in marriage, which are signs of peace and security? For famines and pestilences will perhaps come some time before the consummation; but around the consummation itself there will be neither famine nor war. And how will they be overtaken eating and drinking, marrying and giving in marriage, planting and building, buying and selling, unless it is so ordained? This is also shown by what the Apostle says: “For the day of the Lord will come like a thief in the night. When they say, Peace and security, then sudden destruction will come upon them, as labour pains on a woman with child, and they will not escape.” He teaches us that the day of the consummation will come upon men suddenly and unexpectedly, when the state of affairs seems to have turned as it were for the better: from former famine to plenty, from pestilence and battles to peace and security. But those who hear the Gospel more deeply, and do everything so that the Gospel is veiled to them in no part at all, do not care much about the general consummation of the age, whether it is to be sudden and general or in parts; but they consider only this: that each one's consummation comes without his knowing either the day or the hour of his departure, and that the day of the Lord will come upon each of us like a thief. Therefore we must keep watch, whether in the evening, that is, in youth; or at midnight, that is, in the middle of dark human life; or at cockcrow, when one is already older; or in the morning, when one is far advanced in old age; so that when God the Word comes, bringing the consummation of the progress of this life, he may be found who has given no sleep to his eyes nor slumber to his eyelids, and has kept the commandment of him who says, “Watch at all times.” Yet all are vain, whether those who profess to know when the consummation of the world will be, or those who boast that they know the end of their own life, led astray either by the signs of birds, or by ventriloquists, or by magicians, and thinking they know the day and hour of their departure. For as things are, no one can know, unless perhaps some prophet has been enlightened by the Holy Spirit, like the one who prophesied to the king's wife, who wished to know whether her son would rise from his sickness; and as Elijah prophesied to Ahaziah, saying what had been decreed by the Lord: “Thus says the Lord: Because there was no God in Israel, you go to inquire of Baal, or Beelzebub, the lord of flies, the god of Ekron; therefore thus says the Lord: From the bed on which you have gone up you shall not come down, for you shall surely die.” Although we have said these things in a digression, we have brought them in as useful, since no one can know about each one's consummation, that is, about the day of his own departure, though many profess to know such things, unless perhaps those who have heard from the prophets. I know also another consummation, that of the righteous man, who with apostolic progress can say: “But far be it from me to glory except in the cross of our Lord Jesus Christ, through which the world has been crucified to me and I to the world.” For the one to whom the world has been crucified, for him in a way the consummation of the world has already come; and to one who has died to worldly things, who has passed beyond, there comes not the day of the world but the day of the Lord, in which the coming of the Son of Man takes place upon his soul, because he no longer lives to sin and to the world. “Then two will be in the field; one will be taken and the other left.” Just as in the saying, “Either make the tree bad and its fruit bad, or make the tree good and its fruit good,” there are two general trees in the hearts of men, either the good tree of virtue or the bad tree of malice; so, as the world is the field according to a certain parable, there are in general two in it: one like Noah, a tiller of the earth, and the other like Cain, working the earth. When such men are set in such a field, one will be taken, that is, the one who is like Noah, a tiller of the earth; and the other left, who, like Cain, works the earth. For such is everyone who hates his brother, and because of hatred of his brother is called a murderer by John the apostle. So also of the souls grinding at the heavy mill of the world or of the body: the good soul is taken, but the bad is left until it is made worthy to be taken. Or thus: the two in the field are the mind of the good man and the mind of the bad man; the good mind is taken, the bad left. For we cannot say that the spirit of the bad man is not taken, since I have learned in Ecclesiastes about every spirit that it returns to God who gave it, as every flesh returns to the earth from which it was taken; and as the Lord himself taught us to fear him who can destroy both body and soul in Gehenna, and by saying nothing about the spirit he plainly shows that the spirit is not punished together with the sinful body or soul. For one who has sinned is divided, and part of him is placed with the unbelievers; but what is not his own returns to God who gave it. ### Scripture references - Matt 24:37: quotation, high confidence - Matt 24:38: quotation, high confidence - Matt 24:39: quotation, high confidence - Gen 7:12: allusion, high confidence - Luke 17:28: allusion, high confidence - Luke 17:29: allusion, high confidence - Matt 24:12: allusion, high confidence - Gen 19:21: quotation, high confidence - Gen 19:22: quotation, high confidence - Matt 13:43: allusion, high confidence - Matt 13:41: allusion, high confidence - Matt 13:42: allusion, high confidence - Luke 17:27: allusion, high confidence - 1 Thess 5:2: quotation, high confidence - 1 Thess 5:3: quotation, high confidence - 2 Cor 4:3: allusion, medium confidence - Mark 13:35: allusion, high confidence - Ps 132:4 (131:4 LXX): quotation, high confidence - Luke 21:36: quotation, high confidence - 1 Kgs 14:5: allusion, medium confidence - 2 Kgs 1:6: quotation, high confidence - Gal 6:14: quotation, high confidence - Rom 6:10: allusion, medium confidence - Matt 24:40: quotation, high confidence - Matt 24:41: allusion, high confidence - Matt 12:33: quotation, high confidence - Matt 13:38: allusion, high confidence - Gen 9:20: allusion, high confidence - Gen 4:2: allusion, high confidence - 1 John 3:15: allusion, high confidence - Eccl 12:7: quotation, high confidence - Matt 10:28: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 57 (from “Then two will be in the field”), whose numeral was misread in the scan. Three lines of leaked footnote references are removed by logged corrections. - “Not natural”: the scan reads “non moraliter”, here in the sense of “not according to natural custom”; “according to a natural holding back of the fire” likewise renders “secundum moralem ignis detentionem”. Translated by sense. - Origen's closing view that the spirit given by God is not punished with the sinful body and soul, but returns to God, is his own; translated as written. The souls “grinding at the heavy mill” refer to Matt 24:41, whose lemma is not printed in the scan here. - Quotations: Matt 24:37–41; Luke 17:26–30; Gen 7:12; 19:21–22; Matt 13:43, 41–42; Matt 24:12; 1 Thess 5:2–3; 2 Cor 4:3; Mark 13:35; Ps 132:4 (131 LXX); Luke 21:36; 1 Kgs 14:1–12; 2 Kgs 1:6; Gal 6:14; Rom 6:10–11; Matt 12:33; Gen 9:20; 4:2; 1 John 3:15; Eccl 12:7; Matt 10:28. ### Citation (SBL) Origen, Comm. Ser. Matt. 56 (PG 13:1688d–1691a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-56). ## Commentary on Matthew, Latin Series 58 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-58 - Source: PG 13:1691a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The two in one bed are two bodies of the same matter, one taken and one left; body, soul, and mind correspond to the bed, the mill, and the field. ### Latin text Duo in lecto uno, unus assumatur, et alter relinquetur . Extra eos qui suntduo in agro, extra eas quae sunt duae ad molam, sunt duo corpora in una materia, ex quibus corporibus unum quidem corpus est justi quod assumitur, alterum autem ’ corpus ejusdem materiae quod relinquitur. Et corpus quidem quasi infirmum in lecto cst carnalium passionum quamvis assumatur; anima autent propter multa quae sustinet in hoc mundo, molit α in mola mundi : sensus autem in agro, secundum ea quae diximus, operatur quae operatur. ### English translation (Claude) “Two in one bed: one will be taken and the other left.” Besides the two who are in the field, and besides the two women who are at the mill, there are two bodies of one matter, of which bodies one is the body of the righteous man, which is taken, and the other a body of the same matter, which is left. And the body, though it is taken, lies as it were sick in the bed of fleshly passions; the soul, because of the many things it endures in this world, grinds at the mill of the world; and the mind, in the sense we have given, works in the field what it works. ### Scripture references - Luke 17:34: quotation, high confidence - Matt 24:40: allusion, high confidence - Matt 24:41: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - The lemma (“Two in one bed”) is Luke 17:34, which Origen sets beside Matt 24:40–41. ### Citation (SBL) Origen, Comm. Ser. Matt. 58 (PG 13:1691a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-58). ## Commentary on Matthew, Latin Series 59 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-59 - Source: PG 13:1691a–1693a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Watching for the Lord's coming means watching for both one's death and his coming into the soul; the thief is the devil breaking into the negligent soul, to be caught before sin is done, while the lamp of the Word guides those still advancing. ### Latin text l’igitate, quia nescitis qua hora Dominus vester veniet, et reliqua ο : non dantes somnum oculis anima nostrae, neque dormitationem palpebris, ut exspectemus vel nostrum, vel steculi finem, sive ut - de hac vita egrediamur, sive ut nobis consummetur hic mundus. Quaeret autem aliquis quomodo praesens juxta discipulos Dominus constitutus, ita loquitur quasi non praesens, sed venturus ad eos, dicens : Vigilate quia nescitis qua liora Dominus vester veniet. Et dicet quidem qui simplicior est. quoniam de secundo adventu in quo venturus fuerat, hunc dicebat sermonem. Alius autem intelligibilem et futurum in sensum discipulorum Verbi dicebat adventum; quia nondum erat in sensu eorum quemadmodum erat futurus: quoniam, sicut per hunc locum demonstrat, in vigilantibus operatur diem adventus sui in auimam eorum qui illuminantur a lumine vero venientis ad animas ipsorum. Illud autem scitote, quoniam si sciret paterfamilias qua custodia fur venit, rigilaret utique, et non sineret per/odi domum suam δι. Quomodo rion sineret? Sine dubio per vigilantiam suam. Ideo et vos estote parati, quia qua custodia non speratis, Filius hominis venturus . est ". Sed Matthaeus quidem indefinite, Marcus autem etiam tempora diei tanquam furis venientis definit dicens “ : Vigilate ergo, quia nescitis quando dominus domus veniet, sero, an media nocte, an galli cantu, anmaue. Paterfamilias autem domus est sensus hominis; domus autem ejus anima. Fur vero qui patrefamilias dormiente subito venit et perfodit domum, puto quod diabolus est, aut omnis sermo contrarius, secundum quod evangelista Joauo nes nos docet hoc modo dicens “ : Amen, amen diro vobis, qui non intrat per januam in cohortem arium, sed ascendit aliunde, ille est fur et latro. Sicut ergo qui per januam intrat in cohortem ovium, pastor est ovium cui ostiarius aperit; qui autem non intrat per januam, sed ascendit aliunde, fur est et latro; sic dominus domus fiducialiter per januam quando vult ingreditur in eam remunerans vigilantem. Fur autem quasi fur non per naturalem introitum intrat in domum ad animam negligentis, sed quasi qui jam foderit eam, primum destrui-na quaedam naturalia aedilicia animae ejus, et naturales intellectus in eo qui non vigilavit, quos aedificaverit: Deus Verbum. Et per ipsam dirutiouem ingressus fur diripit eam exarmans sensum, quando et sepelicns non vigilantem patremfamilias spolia ejus distribuet. Alioqui autem invenit quis furem in ipsa perfossione, et comprehendeus eum quasi arma sua habens percutit furem, et percussorem sermonem immutans eum, interficit eum, quando et interficiens homicida non existimatur, absque omni dilatione interficiens eum. Si autem non apud se, sed apud eum qui occulta omnia manifesta facit, romprebenderit quis eum qui furatus fuerat bona ejus, et intellexerit eum, et redarguerit eum, id est, interfecerit eum, nullam veniam habet mortuo atque manifestato furi : et ipse enim morietur. Et vide ne forte tale aliquid significet lex Moysidicens “ : Si autent in ipsa perfossione inventus fuerit fur, et percussus mortuus fuerit, non est ei homicidium. Quod si ortus fuerit sol super eum, reus est : morietur pro eo. Qui enim priusquam faciat malum. cognoscit malum et confringit in seipso, ipse est qui comprehendit, et interficit ln eo, dum perfoderetur ab eo. Qui autem postquam fecerit malum, quamvis redarguerit eum extra se malum comprehendisse, et extra domum suam interfoeissc videtur, nihil ei prodest, reus enim factus est mortis. Nam omnem hominem postquam peccaverit reversmn in se, sensus divinus qui est iu nobis, illuminat quasi lux, ut intelligamus quod gessimus malum ad prazjudicium nostrum, non ad salutem : tamen in textu hoc Evangeliiin quo 1οε quimur, non in die fur venit, quando illuminata est a sole justitiae anima hominis studiosi, sed in nocte, et in tempore adhuc malitiae permanentis. lu qua cum fuerit aliquis, possibile est, etsi non hahuertt virtutem solis, tamen ut illustretur ex aliqua Splendore modico Verbi quod est lucerna adhuc quidem manens in malis, jam tamen habens propositum meliorum, et vigilantiam, ut ne perfodiatur propositum ejus ad meliora respiciens. Nam sicut legimus apud Pastorem, vasa plena non cito quis gustat, nec enim mutantur facile; semiplena autem quia facile creduntur mutari, frequenter gustantur. Et vide si potes ad talem trahere intellectum illud quod alibi scribitur “ : Sint autem lumbi vestri succincti, et lucerna: ardentes, et vos similes hominibus _ exspectantibus dominum suum quando revertatur; quoniam qui nondum est in lumine et in die virtutum, prmhctautem se jam doctrina: illuminanti animamsuam, secundum quod possibile est, in primis succinctus est, et avertens seipsum ab effusione malitiae utitur nondum quidem quasi diei lumine claro virtutis, sed lucerna qua possibile est illuminari etiam qui in malitia est. llic ergo cujus lucerna sic accensa est, exspectans est Dominum suum Deum Verbum, ut revertens veniat ad cum qui interim habuit in semetipso lucernam, et illuminavit totam mentem ipsius, videlicet quasi sol. Et unusquisque secundum suum profectum incendit lucernam aut minus, aut amplius a lumine scientiae, et oleum per meditationem infundit, et in ipsa vigilans adversus peccatricia opera, sperans per abstinentiam hujusmodi, et meditationem Dominum suscipere in seipsum. Et tamen qui abundantius proficit, et posteriora quidem obliviscitur, id est, malitiam, modicum autem ejus adhuc habet in se, jam ad virtutem propinquat, convenienter dicitur : Non: promovit, dies autem appropinquavit ν’. Signandum est autem, (ἶ quoniam dixit : Dies autem instat. Instat enim per? lectis et nullum habentibus in se vestigium noctis; appropinquat autem proficienti ad melius, et qua: diei sunt meditanti, et sicut in die honestatem spseipienti; et prope est jam iste qui talis est ut dicat : Non sumus noctis, neque tenebrarum ‘3. ### English translation (Claude) “Watch, therefore, for you do not know at what hour your Lord is coming,” and the rest: giving no sleep to the eyes of our soul nor slumber to our eyelids, so that we may await either our own end or that of the age, whether that we depart from this life or that this world be brought to its consummation for us. Someone will ask how the Lord, being present beside his disciples, speaks as though not present but about to come to them, saying, “Watch, for you do not know at what hour your Lord is coming.” The simpler will say that he spoke this word about the second coming in which he was to come. But another will say that he spoke of an intelligible coming, still to come, into the minds of the disciples of the Word, because he was not yet in their minds as he was to be; since, as he shows through this passage, in those who watch he works the day of his coming into the soul of those who are enlightened by the true light coming to their souls. “But know this, that if the householder knew in what watch the thief was coming, he would watch and would not let his house be broken into.” How would he not let it? Without doubt through his watchfulness. “Therefore you too be ready, for the Son of Man is coming in a watch you do not expect.” Matthew speaks indefinitely, but Mark also defines the times of the day as of a thief coming, saying: “Watch, therefore, for you do not know when the master of the house is coming, in the evening, or at midnight, or at cockcrow, or in the morning.” The householder is a man's mind, and his house is the soul. And the thief who comes suddenly while the householder sleeps and breaks into the house is, I think, the devil, or every contrary word, according as the evangelist John teaches us, saying thus: “Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs up another way is a thief and a robber.” Just as, then, he who enters the sheepfold by the door is the shepherd of the sheep, for whom the doorkeeper opens, while he who does not enter by the door but climbs up another way is a thief and a robber, so the master of the house confidently enters it by the door when he wishes, rewarding the one who watches. But the thief, as a thief, does not enter the house of the negligent man's soul by the natural entrance, but as one who has already dug through it, first destroying certain natural buildings of his soul, and the natural understandings which God the Word had built in him who did not watch. And entering through that very breach, the thief plunders it, disarming the mind, when, burying the householder who did not watch, he will distribute his spoils. But otherwise, someone finds the thief in the very act of breaking in, and seizing him, as one who has his weapons, strikes the thief and, changing the word that strikes him, kills him; and in killing him he is not thought a murderer, killing him without any delay. But if someone has caught the one who stole his goods, not in himself but before him who makes all hidden things manifest, and has recognized him and refuted him, that is, killed him, he has no pardon for the thief who is dead and exposed; for he himself too will die. And see whether the law of Moses does not signify something of this kind, saying: “But if a thief is found in the very act of breaking in, and is struck and dies, there is no bloodguilt for him. But if the sun has risen upon him, he is guilty; he shall die in his place.” For one who recognizes evil before he does it and crushes it in himself is the one who catches and kills it in himself while it is breaking in on him. But one who, after he has done evil, though he refutes it, seems to have caught the evil outside himself and to have killed it outside his house, gains nothing, for he has become guilty of death. For when any man has returned to himself after he has sinned, the divine sense that is in us enlightens him like a light, so that we understand that the evil we did was to our hurt, not to our salvation. Yet in this text of the Gospel of which we are speaking, the thief does not come by day, when the soul of the earnest man has been enlightened by the sun of righteousness, but by night, in the time when evil still remains. One who is in it may, even if he does not have the power of the sun, yet be illumined by some small brightness of the Word, which is a lamp, still remaining in evils yet already having the purpose of better things, and watchfulness, so that his purpose, looking to better things, is not broken into. For as we read in the Shepherd, no one readily tastes full vessels, for they are not easily changed; but half-full ones, because they are thought easily changed, are often tasted. And see whether you can draw to such an understanding what is written elsewhere: “Let your loins be girded and your lamps burning, and be like men waiting for their master, when he returns”; since one who is not yet in the light and the day of the virtues, but offers himself already to the teaching that enlightens his soul, is first girded as far as possible, and turning himself away from the outpouring of evil uses, not yet the clear daylight of virtue, but a lamp by which even one who is in evil can be illumined. This man, then, whose lamp is so lit, is waiting for his Lord, God the Word, that he may return and come to the one who meanwhile had the lamp in himself, and may illumine his whole mind as a sun. And each one, according to his progress, lights his lamp less or more from the light of knowledge, and pours in oil by meditation, and keeping watch in it against sinful works, hopes by such abstinence and meditation to receive the Lord into himself. And yet to one who advances more abundantly and forgets what lies behind, that is, evil, but still has a little of it in himself, and is already drawing near to virtue, it is fittingly said: “The night is far gone, the day is at hand.” It must be noted that he said, “The day is at hand.” For it is present to the perfect, who have no trace of night in themselves; but it draws near to one who is advancing to better things, and meditates on the things of the day, and takes up honesty as in the day; and he who is such is now near to saying: “We are not of the night nor of darkness.” ### Scripture references - Matt 24:42: quotation, high confidence - Ps 132:4 (131:4 LXX): allusion, high confidence - John 1:9: allusion, high confidence - Matt 24:43: quotation, high confidence - Matt 24:44: quotation, high confidence - Mark 13:35: quotation, high confidence - John 10:1: quotation, high confidence - John 10:2: allusion, high confidence - John 10:3: allusion, high confidence - 1 Cor 4:5: allusion, medium confidence - Exod 22:2 (22:1 LXX): quotation, high confidence - Exod 22:3 (22:2 LXX): quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, medium confidence - Luke 12:35: quotation, high confidence - Luke 12:36: quotation, high confidence - Phil 3:13: allusion, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: allusion, high confidence - 1 Thess 5:5: quotation, high confidence ### Extrabiblical texts - Herm. Mand. 12.5.3 (Shepherd of Hermas: Mandates): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A line of leaked footnote references is removed by a logged correction. - The “Shepherd” is Hermas, Mandate 12.5.3, on full and half-full jars; Origen cites it as “we read in the Shepherd”. - Quotations: Matt 24:42–44; Ps 132:4 (131 LXX); John 1:9; Mark 13:35; John 10:1–2; 1 Cor 4:5; Exod 22:2–3 (22:1–2 LXX); Mal 4:2; Luke 12:35–36; Phil 3:13; Rom 13:12–13; 1 Thess 5:5. ### Citation (SBL) Origen, Comm. Ser. Matt. 59 (PG 13:1691a–1693a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/54/#p-59). ## Commentary on Matthew, Latin Series 60 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-60 - Source: PG 13:1693a–1698a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The watches of the night are the stages of life at which people begin to watch for the Lord; the faithful and wise servant is the bishop or steward who serves rather than lords it, feeds his fellow servants rightly, and administers church funds for the poor with honesty and discernment. ### Latin text Quoniam autem semel venimus in hunc lncum, debemus et de custodiis diversis reddere rationem. Alius quidem reprehenditur vigilans statim in vespere ipso, et continuat vigilias usque ad mediam noctem, adhuc autem usque ad galli cantum, et adhuc usque ad niane. Qui enim mox ut cteperit malitia, id est, mox ut cmperit infans plemun ‘proferre sermonem, ex eo enim incipit esse malitia, ο quod est in nocte, si statim tradiderit se ut fiat et auditor legis et factor; si quidem permanserit usque ad finem in ipso proposito, vigilavit a vespere, et (‘ontiuuavit usque ad mediam noctam, et non dedit somnum oculis suis neque usque ad galli cantum, neque usque ad mane, inter beatos servos hujusmodi vir computatur. Qui autem fuerit inventus post tempus sermonis .i: impleti partem aliquam noctis transigere in comessationibus, ct ebrietatibus, et cubilibus, et impudicitiis, cmperit autem postea vigilare, et iste spem bonam habebit si permanserit usque ad mane incipiens a medla nocte vigilare, id est a virilitate Si autem perfectus in tempore aestatis corporis sui audiens divinam doctrinam, susceperit inde lucernam, quasi volens vivere secundum Dei prmeeptnm, et iste habens lucernam a galli cantu, et vigilans, et permanens usque ad mane, non perdit bona: servitutis mercedem in tempore modico. Si possibile autem est et statim circa ipsam consummationem noctis, id est postquam pene totum tempus vita: suae consumpserit malitia, ut credens accendat sibi lucernam, et vigilet vel residuo tempore, et si venerit Dominus domus cum gratia sua, quibusdam quidem a vespere commorabitur usque ad mane, aliis autem a media nocte, illmninans eos in reliquum, aliis vero a galli cantu minus conversaris cum eis. Sed neque mane acccndentes lucernam. .et vigilantes propter exspectationem Domini, derelinquet, sed etiam istos inveniens minime dormientes, neque cubilibus et impudicitiis attendentes, honorabit eos honore quo dignos esse cognoverit. Et fur ergo custodia quadam, et hora noctis adventat, et perfodit domum ejus quem non invenerit vigilantem neque habentem lucernam accensam. Et quibusdam quidem supervenit vespere, aliis autem media nocte, quibusdam autem et galli cantu, sunt autem et quibus mane. Et Dominus custodia quadam et hora noctis venit, et forsitan Dominus illi venit cui fur veniens nihil facere potuit, videlicet non permissus perfodere domum vigilantis et lucernam accensam habentis. Ad eum autem qui domum habet perfossam non venit Dominus, maxime si didicerit aliquis quod dictum est ” : Sint luntbi vestri prazcincti et lucernae ardentes, et vos similes hominibus exspectantibus dominum suum, et contemnens ea quae dicta sunt dederit somnum oculis suis et palpebris suis dormitationem. Ad manifestandum autem sensum loci istius qui nobis incurrit, tali utamur exemplo. ln tempore tentationum, vel qualiumcunque calamitatum maxime fur solet venire, volens perfodere anima: domum; sed veniente fure, qui accidentia sustinet, et propter Dei dilectionem omnia suffert, nihil passus ab eo confestim ad se venientem videbit Dominum. Qui autem a fure in tempore calamitatis suae perfossus fuerit domum, quasi indignus adventu ad se dotuini sui, non erit dignus aspicere eum. Quis enim fidelis servus et pruaens, quem constituit dominus ejus super domum suam, ut det cibos in tempore I’°? Quod ad apostolos canorosque episcopos et doctores parabola ista pertineat ma: nifestum est, maxime ex eo quod apud Lucam Petrus interrogat dicens : Ad nos parabolam istam dicis, an ad omnes ἱ) Sed tamen cum sint multi dis peusatores, difficile est invenire et fidelemct prudentem. Propter quod ait Apostolus :lta nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei. Hic jam quwritur inter dispensatores, ut fidelis quis inueniatur. Peccat autem in Deum quicunque episcOpus qui non quasi conservis scrvus ministrat, sed quasi dominus. Frequenter autem et quasi amarus dominus dominans per vim, similis constitutus [Egyptiis qui al'fiigebant vitam filiorum Israel cum vi. Ergo memores esse debent verborum Christi dicentis : Vos vocatis me magistrum, et Dominum, et bene dicitis : sum etenim. Si ergo ego lavi pedes uestros, et nos debetis alterutrum lavare pedes. Exemplum enim dedi vobis, ut sicut ego feci, sic faciatis. Et illud " : Principes gentium dominantur earum, et majores eorum potestatem exercent in eis. Inter vos autem non sic erit; sed qui uult inter vos esse primus, erit novissimus : sicut Filius hominis non venit ministrari, sed ministrare, et dare animum suam redemptionem pro multis. Audire autem oportet et Paulum dicentem " : Cum sossintus oneri esse ut Christi apostoli, facti sumus paruuli in medio vestrum, quemadmodum si nutris: foueat natos suos. Sic desiderantes cupimus participari nobiscum non solum Evangelium, sed etiam aniλ mas nostras. Et non oportet percutere conservos, sed corripere inquietos, consolari pusillanimes, sustinere infirmos, et patientes esse ad omnes 5“, quoniamurvum Dei non oportet litigare, sed mansuetum esse ad omnes, eum modestia docentem eos qui resistunt . Quasi recedens autem ipse a mala inductione conservorum, Paulus culpat eos qui non erant ο tales, qui superbis quidem erant subjecti, contemnebant autem mansuetos, hoc modo dicens : Sustinetis si quis vos in servitutem redigit, si quis devorat,si quis accipit, si quis extollitur, si quis in faciem cosctedit, quasi nos infirmi fuerimus . Considera autem in istis quomodo eos quiin servitutem redigunt, et in faciem caedunt propter quod amarius principemur, reprehenderit ipse dicens se abstinere ab eis; non quia infirmus erat, quominus faceret ea, sed ut iaciat ipsa quae docet. Docet autem cum modestia docere eos qui resistunt. Propter quod et definiens quales debeant esse episcopi, sic dicit : Non litigiosi, non percussores, sed mansueti, ornati, et quiecunque inter fideles, et sapientés servos 879 inveniuntur, et dispensatores, quos constituit Dominus super familiam suam, sicut dicit Lucas . Ex his autem cognoscere est, quoniam non solum qui fideles sunt et sapientes, illos constituit Dominus super domum suam, sed etiam inalos servos dicentes in cordibus suis : Semper moram facit dominus nscas uenire“; propterea percutiunt conservos, manducent et bibunt cum ebriis Vcl ebriosis et inebriantur. Si quando ergo arbitrantur se esse in magno fastigio qui praesunt Ecclesiis Christi, propterea quod constituit eos Dominus super familiam suam, cognoscant quoniam non hoc eos salvat quod constituti sunt a Domino super tanniam ejus, sed illud ut dent in tempore cibos, et ut abso tineant se a percussionibus, et a comessationibes, et potationibus cum ebriosis. Si autem non se abs- ,tinuerint ab hujusmodi, et magnum sapam-int propterea quod constituit eos Dominus super iamiliam suam, sciant quoniam veniet Dominus eorum in die qua non putant, et hora qua nesciunt”, et dividet eos. et partem eorum cum bypocritis et ialidelibus ponet; et cum fuerint inter bypocritas et infideles positi, nihil eis proderit quod constituti s Domino sunt super familiam ejus. {lt autem .timeamus illud quod ait, dividet eum, convenit recordari ea quae a Daniele sunt dicta contra presbyteros nalos, quoniam angelus Domini habens gladium sciadet te medium“. Scindens autem dividet. Ausi snmus uti in hoc loco Danielis exemplo, non ignorantes quoniam in Hebraeo poéitum‘non est, sed quoniam in Ecclesiis tenetur. Alterius autem temporis est requirere de huiusmodi. Attende autem etiam illud quod ait “, fidelis servus et prudens, benemlenter audiens verbum , et acquiescens voluntati Christi ea dicentis, et csnscribentis Maubai. Diligenter ergo est audiendum de fideli servo atque prudenti, qui in fide proficit. Aut si nondum in ea perfectus est qui communiter et ipse fidelis νοωtur, et qui naturalem habet mentis velocitatem. et dicitur prudens. Et villicus ergo iniquitatis prudenter l‘acit, non quidem faciens secundum prudentiam ex virtutibus, sed quia velox erat ingenio. Et filii saeculi hujus prudentiores sunt quam filii locis in generatione sua, non quia. secundum prodatis! uuam ex virtutibus sunt prudentes, aut quia lilii lucis secundum aliud aliquid sunt eis minores in sapientia, aut in acumine naturali mentis sunt inferiores ; scit enim et prudentiam unam esse ex virtutibus sermo divinus, sicut in Proverbiis“ docet dicens : Dic sapientiam sororem tum esse, natast autem fac tibi prudentiam, stt custodiat te α muliere aliena. Nunc autem communiter audire «minus quod ait" : Quis est servus fidelis et prudens? quasi quidam quidem, secundum communiter intellectam fidem, sint fideles, non autem sint prudentes neque veloces ingenio ; et iterum alii quidem sint veloces, Ι) et secundum quod hic significatur, prudentes, non” autem omnino et fideles. Si quis autem considerat multitudinem volentium esse se Christianos, inveniet quidem fideles multos et studium fidei eaet-oentes, non autem et prudentes, ut sint filii hujus ειculi prudentiores' eis in generatione sua, sciamus quoniam quae sunt stulta mundi elegit Deus, ut cenfundat sapientes . Et videbit iterum alios qui credidisse putantur, veloces quidem esse et sapientes. modicas autem fidei ; et si non infideles, tamen minus fideles, quoniam stulta mundi quae Deus elegit, contemnunt. Convenire autem in unum fidelem atque prudentem, ut secundum utrumque det conservis suis cibum in tempore,vaide rarissimum est. Ut. enim in tempore det cibum, necessariam habet quis prudentiam; ut autem non adimat cibos in tempore indigentium, opus est fide. Non autem est importunum monere propter peccata quae in hominibus qui videntur credere Christo. et in dispensatoribus Ecclesiarum plerumque fieri solent, quoniam et secundum simplicem intellectum multi opus habemus ιιι fideles simus pariter et prudentes ad dispensandos Ecclesia: reditus : fideles quidem ut non devoremus quae sunt viduarum et ut memores simus pauperum, et occasionem accipientes es eo quod scriptum est“ : Dominus constituit Itis qui Evangelinm praedicant, de Evangelia vivere, amplius qum-amns ρίυο simplici ει necessariis vestimentis, ιιι ne amplius teneamus nobis quam demus esurientibus fratribus, et sitientibus, atque nudis, et eis qui necessitatem patiuntur iu saecularibus curis. Prudentes autem, ut unicuique secundum dignitao tem uniuscujusque subministramus, recordantes quod dictum est " : Beatus qui intelligit super egenum et pauperem. Non enim simpliciter de rebus ecclesiasticis dare oportet, ut unum hoc observemus, ιιι ne quae pauperum sunt dei-oremus, aut furtum faciamus de eis; sed ut prudenter intelligamus indigentiuut causas propter quas sunt indigentes; et uniuscujusque dignitatem quomodo advocatus εει [educatus], quantum necessarium habet, vel propter quam causam indiget. Non ergo similiter est agendum in eis qui ab infantia duriter sunt educati et stricte, et in eis qui large et deliciose nutriti sunt, et po‘stca ceciderunt. Nec eadem sunt ministranda viris et mulieribus, aut multum senibus et juvenibus, aut juvenibus quidem et debilibus, propter quod non possunt sibi acquirere escas, et eis qui vel ex parte possunt sibi acquirere escas, et eis qui vel es parte possunt sibi succurrere.‘lle; quirendum est autem et si multos habeant natos non negligentes, sed omnia facientes, et non sibi sufficienter occurrentes. Et ne plura dicamus, 880 multa sapientia opus est qui vult bene dispensare ecclesiasticos reditus, ut etiam in istis fidelis et prudens dispensator inventus, beatus efiiciatur. Forsitan autem et propter multitudinem Christianorum qui non satis circa requisitionem verbi liabentur, et tales sunt ad principatum sublevati, magis necessarium habemus audire : Quis est fidelis servus et prudens, quem constituit dominus super familiam suam, ut det illis cibum in tempore”? Ut non efi‘undant rationabilem et spiritalem cibum conservis quibuscunque [ qualibuscunque ] simpliciter, et quibus non Oportet, volentes se ostendere esse prudentes , et magis necessarium habentibus verbum quod mores eorum aedificet, et vitam componat, quam quod producit au sapientiam, et illuminat scientias luce eos quorum mens potest sull‘erre hujusmodi lucis splendorem; aut ut ne eis qui possunt acutius audire , pigeat exponere altiora , ut ne exponentes vilia ab ingeniosioribus contemnantur qui naturaliter sunt ingeniosi, aut per exercitationem forsitan szecularis sapientiae habentur acuti. Difficile est ergo utrumque in uno, ut et prudcns’ sit, et fidelis , non autem et impossibile; nec enim beatificat eum qui non potest esse, dicens“ : Beatus seruus ille , quem dominus ueniens invenerit facientem sic. Amen dico vobis, quod super omnia bona sua constituet eum. ### English translation (Claude) Since we have once come to this passage, we must also give an account of the different watches. One man is found watching right from the evening itself, and continues his watches until midnight, and further until cockcrow, and further until morning. For one who, as soon as evil has begun, that is, as soon as the infant has begun to utter full speech (for from this begins the evil which is in the night), at once gives himself to become both a hearer and a doer of the law, if he remains in that purpose until the end, has watched from the evening and continued until midnight, and has given no sleep to his eyes either until cockcrow or until morning; such a man is counted among the blessed servants. But one who has been found, after the time when speech has been fully formed, to spend some part of the night in revelling, drunkenness, debauchery, and licentiousness, but afterwards began to watch, he too will have good hope if he remains until morning, beginning to watch from midnight, that is, from manhood. And if a man grown to maturity, in the summer of his body, hearing the divine teaching, has taken a lamp from it, as one wishing to live according to God's precept, he too, having a lamp from cockcrow, and watching, and remaining until morning, does not lose in a short time the reward of good service. And if it is possible even right around the end of the night, that is, after evil has used up almost the whole time of his life, that he should believe and light a lamp for himself and watch at least for the remaining time; and if the master of the house comes with his grace, with some he will stay from evening until morning, with others from midnight, enlightening them for the rest of the time, and with others from cockcrow, spending less time with them. But neither will he abandon those who light a lamp in the morning and watch in expectation of the Lord; but finding these too not sleeping at all, nor attending to debauchery and licentiousness, he will honour them with the honour of which he knows them worthy. The thief too, then, comes in some watch and hour of the night, and breaks into the house of the one whom he has not found watching or having a lamp lit. And upon some he comes in the evening, upon others at midnight, upon some at cockcrow, and there are also some upon whom he comes in the morning. And the Lord comes in some watch and hour of the night; and perhaps the Lord comes to that man to whom the thief, coming, could do nothing, being evidently not permitted to break into the house of the one who watched and had a lamp lit. But the Lord does not come to one whose house has been broken into, especially if someone has learned what is said, “Let your loins be girded and your lamps burning, and be like men waiting for their master,” and, despising what is said, has given sleep to his eyes and slumber to his eyelids. To make plain the sense of this passage that occurs to us, let us use such an example. In time of temptations, or of calamities of whatever kind, the thief is especially wont to come, wishing to break into the house of the soul; but when the thief comes, one who bears what befalls him and endures everything for the love of God, suffering nothing from him, will at once see the Lord coming to him. But one whose house has been broken into by the thief in the time of his calamity, as unworthy of his Lord's coming to him, will not be worthy to see him. “Who then is the faithful and wise servant, whom his master has set over his household, to give them food in due season?” That this parable concerns the apostles and the other bishops and teachers is plain, especially from the fact that in Luke Peter asks, saying: “Are you telling this parable for us, or for all?” Yet, though there are many stewards, it is hard to find one both faithful and wise. That is why the Apostle says: “So let a man regard us as servants of Christ and stewards of the mysteries of God. Here it is required among stewards that one be found faithful.” Every bishop sins against God who ministers not as a servant to fellow servants but as a master; and often as a harsh master ruling by force, made like the Egyptians who afflicted the life of the sons of Israel with force. They ought, then, to remember the words of Christ, who says: “You call me Teacher and Lord, and you say well, for so I am. If then I have washed your feet, you also ought to wash one another's feet. For I have given you an example, that as I have done, so you also should do.” And this: “The rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever wishes to be first among you shall be last; just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” One must also hear Paul saying: “Though we could have been a burden as apostles of Christ, we became little children among you, like a nurse cherishing her own children. So, longing for you, we desired to share with you not only the Gospel but also our own souls.” And one must not strike fellow servants, but admonish the unruly, encourage the faint-hearted, support the weak, and be patient with all; since the servant of God must not quarrel, but be gentle to all, teaching with modesty those who resist. And Paul, as one who himself kept away from bad conduct towards fellow servants, blames those who were not such, who were subject to the proud but despised the gentle, saying thus: “You bear it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone strikes you in the face, as though we had been weak.” Consider in these words how he rebukes those who enslave and strike in the face because they rule more harshly, saying that he himself keeps away from them; not because he was weak and unable to do such things, but so as to do what he teaches. And he teaches to teach with modesty those who resist. That is why, defining what bishops ought to be, he says: “not quarrelsome, not strikers, but gentle, orderly,” and whatever is found among the faithful and wise servants and stewards whom the Lord has set over his household, as Luke says. From this one can know that the Lord has set over his house not only those who are faithful and wise, but also bad servants who say in their hearts, “My master is always delaying his coming”; and so they beat their fellow servants and eat and drink with the drunken or drunkards and get drunk. If, then, those who preside over the churches of Christ ever think that they are at a great height because the Lord has set them over his household, let them know that what saves them is not that they have been set by the Lord over his household, but that they give food in due season and keep themselves from beatings and from revelling and drinking with drunkards. But if they do not keep themselves from such things, and think highly of themselves because the Lord has set them over his household, let them know that their Lord will come on a day when they do not expect and at an hour they do not know, and will cut them in two, and put their portion with the hypocrites and unbelievers; and when they have been placed among the hypocrites and unbelievers, it will profit them nothing that they were set by the Lord over his household. And so that we may fear the saying, “He will cut him in two,” it is fitting to recall what was said by Daniel against the wicked presbyters, that the angel of the Lord, having a sword, will cut you in two. And cutting, he will divide. We have ventured to use the example of Daniel in this place, not unaware that it is not set down in the Hebrew, but because it is held in the churches. It belongs to another time to inquire about such matters. Attend also to his saying “faithful and wise servant,” hearing the word kindly and assenting to the will of Christ, who spoke it, and of Matthew, who wrote it down. We must listen carefully, then, about the faithful and wise servant: he is one who advances in faith; or, if he is not yet perfect in it, one who is himself also commonly called faithful, and who has natural quickness of mind and is called wise. So too the steward of iniquity acts prudently, not acting according to prudence as one of the virtues, but because he was quick of wit. And the sons of this age are wiser than the sons of light in their own generation, not because they are wise according to prudence as one of the virtues, or because the sons of light are in some other respect less than they in wisdom, or inferior in natural sharpness of mind; for the divine word knows that prudence too is one of the virtues, as it teaches in Proverbs, saying: “Say that wisdom is your sister, and make prudence your friend, that it may guard you from the strange woman.” But now we hear the saying in the common sense, “Who is the faithful and wise servant?”, as though some are faithful according to faith commonly understood, but are not wise or quick of wit; and again others are quick, and wise in the sense meant here, but not wholly faithful too. And if someone considers the multitude of those who wish to be Christians, he will find many faithful and practising the study of faith, but not also wise, so that the sons of this age are wiser than they in their own generation; let us know that God has chosen the foolish things of the world to confound the wise. And again he will see others who are thought to have believed, quick indeed and wise, but of little faith; and if not unbelieving, yet less faithful, since they despise the foolish things of the world which God has chosen. But for faithful and wise to come together in one, so that according to both he gives his fellow servants food in due season, is very rare. For to give food in due season one needs prudence; and not to take away the food of the needy in due season requires faithfulness. And it is not out of place to give a warning, because of the sins that are often committed among men who seem to believe in Christ and among the stewards of the churches, since even according to the simple understanding many of us need to be both faithful and wise in administering the revenues of the Church: faithful, so that we do not devour what belongs to widows, and so that we remember the poor, and so that we do not, taking occasion from what is written, “The Lord has appointed that those who preach the Gospel should live by the Gospel,” seek more than simple food and necessary clothing, so as not to keep more for ourselves than we give to our hungry, thirsty, and naked brothers, and to those who suffer need in worldly cares; and wise, so that we provide for each according to the worth of each, remembering what is said: “Blessed is he who considers the needy and the poor.” For one must not give from the church's goods simply, observing only this one thing, that we do not devour what belongs to the poor or steal from it; but so that we understand prudently the causes of the needy, for which they are in need, and the worth of each, how he was brought up, how much he needs, and for what cause he is in need. One must not act in the same way, then, towards those who from infancy were brought up hardly and strictly, and towards those who were raised generously and delicately and afterwards fell. Nor are the same things to be given to men and to women, or to the very old and to the young, or to the young who are weak, so that they cannot obtain food for themselves, and to those who can at least in part obtain food for themselves and can partly help themselves. One must also inquire whether they have many children who are not negligent, but do everything and are not sufficient to help them. And, not to say more, one who wishes to administer the church's revenues well needs much wisdom, so that, being found a faithful and wise steward in these things too, he may be made blessed. And perhaps, because of the multitude of Christians who are not much concerned with inquiry into the word, and such men have been raised to authority, we have even more need to hear: “Who is the faithful and wise servant, whom his master has set over his household, to give them food in due season?” So that they do not pour out the rational and spiritual food simply to any fellow servants whatever, and to those to whom they ought not, wishing to show themselves wise, when these have more need of the word that builds up their morals and orders their life than of that which leads them on to wisdom and illumines with the light of knowledge those whose mind can bear the brightness of such light; or so that, to those who can listen more acutely, they are not reluctant to set out higher things, lest, setting out cheap things, they be despised by the more gifted, who are gifted by nature or perhaps sharpened by training in worldly wisdom. It is hard, then, for both to be in one, that he be both wise and faithful, but not impossible; for he would not call blessed one who cannot exist, saying: “Blessed is that servant whom his master, when he comes, finds so doing. Truly I say to you, he will set him over all his possessions.” ### Scripture references - Rom 2:13: allusion, high confidence - Rom 13:13: allusion, medium confidence - Ps 132:4 (131:4 LXX): allusion, high confidence - Luke 12:35: quotation, high confidence - Luke 12:36: quotation, high confidence - Mark 13:35: allusion, high confidence - Matt 24:43: allusion, high confidence - Matt 24:45: quotation, high confidence - Luke 12:41: quotation, high confidence - Luke 12:42: allusion, high confidence - 1 Cor 4:1: quotation, high confidence - 1 Cor 4:2: quotation, high confidence - Exod 1:13: allusion, high confidence - Exod 1:14: allusion, high confidence - John 13:13: quotation, high confidence - John 13:14: quotation, high confidence - John 13:15: quotation, high confidence - Matt 20:25: quotation, high confidence - Matt 20:26: quotation, high confidence - Matt 20:27: quotation, high confidence - Matt 20:28: quotation, high confidence - 1 Thess 2:7: quotation, high confidence - 1 Thess 2:8: quotation, high confidence - Matt 24:49: allusion, high confidence - 1 Thess 5:14: quotation, high confidence - 2 Tim 2:24: quotation, high confidence - 2 Tim 2:25: quotation, high confidence - 2 Cor 11:20: quotation, high confidence - 2 Cor 11:21: quotation, high confidence - 1 Tim 3:3: quotation, high confidence - Titus 1:7: allusion, medium confidence - Matt 24:48: quotation, high confidence - Matt 24:50: quotation, high confidence - Matt 24:51: quotation, high confidence - Luke 16:8: allusion, high confidence - Prov 7:4: quotation, high confidence - Prov 7:5: quotation, high confidence - 1 Cor 1:27: quotation, high confidence - Mark 12:40: allusion, medium confidence - Gal 2:10: allusion, medium confidence - 1 Cor 9:14: quotation, high confidence - 1 Tim 6:8: allusion, medium confidence - Ps 41:1 (40:2 LXX): quotation, high confidence - Matt 24:46: quotation, high confidence - Matt 24:47: quotation, high confidence ### Extrabiblical texts - Sus 55 (Susanna): allusion, high confidence - Sus 59 (Susanna): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 61 (from “Who then is the faithful and wise servant”), whose numeral was misread in the scan. Three lines of leaked footnote references and a running head are removed by logged corrections. - Church office: Origen applies the parable to bishops and church stewards, condemning those who rule harshly, strike, or misuse church revenues, and gives detailed counsel on distributing to the poor according to their circumstances; translated as written. - On the Susanna story (Sus 55, 59), which Origen calls “held in the churches” though “not set down in the Hebrew”, see his Letter to Africanus; translated as written. “And of Matthew, who wrote it down” renders the scan's garbled “csnscribentis Maubai”. - Quotations: Rom 2:13; Ps 132:4 (131 LXX); Luke 12:35–36; Matt 24:43, 45–51; Luke 12:41–42; 1 Cor 4:1–2; Exod 1:13–14; John 13:13–15; Matt 20:25–28; 1 Thess 2:7–8; 5:14; 2 Tim 2:24–25; 2 Cor 11:20–21; 1 Tim 3:3; Titus 1:7; Luke 16:8; Prov 7:4–5; 1 Cor 1:27; 9:14; Ps 41:1 (40:2 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 60 (PG 13:1693a–1698a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-60). ## Commentary on Matthew, Latin Series 62 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-62 - Source: PG 13:1698a–1699a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Faithful stewards will share Christ's rule over all his possessions, each over a part, while bad stewards who abuse fellow servants under pretext of church service will be “cut in two,” their spirit returning to God and soul and body punished. ### Latin text Beatus ille servus , quem veniens dominus inp uenerit facientem sic. Magna promissio fidelibus et prudentibus dispensatoribus prtedicatur, et cum eis quibus ait: Esto potestatem habens super quinque civitates , aut, esto potestatem habens super decem civitates . Nam super omnia bona patrisfamilias fieri , quid aliud manifestat nisi haeredcs Dei et cohmredes Christi, et conregnantes cum Christo? Cui omnia sua tradidit Pater, sicut ipse dicit“: Data est milii potestas in cozlo et in terra; et quemadmodum boni patris filius, super omnem patris substantiam, Constitulus, participat lmjusmodi dignitatem et gloriam fidelibus et prudentibus dispensataribus suis, ut sint et ipsi super omnem ercaturam et potestatem , ut sint cum Christo. Et vide interpretationem ejus' quod dicit: Amen, dico robis quod super omnia bona sua constituet eum”. lntellige mihi quasi in exemplum accipiens aliquem regem omne regnum sub se habentem, cum quo sunt gentes multae, et civitates et loca diversa. Itaque dividat ipse satrapis et caeteris principibus qui aliquid prarclare gesserunt, plenitudinem regni Sui ε omnes quidem constituet super omne regnum suum, non autem singulos super omnia, sed unumquemque eorum super aliquam partem regni sui; utputa, hunc quidem super decem civitates, alium super quinque. Et sic omnes erunt super omnia bona, ipse autem solus teneat omnia quasi solus omnium res. Et tale est quod dicit: Super omnia boria sua constituet eum. Sicut autem audivimus de beatitudine danda servis fidelibus ct prudentibus, sic audiamus et de tormentis malorum servorum. Dicit enim malus servus in corde suo , praesentem voluptatem praeponens bonis futuris, et contemnens dominum suum , dicit : Moram facit dominus meus venire". Mentiens autem huc dicit, volens manducare et bibere cum ebriosis; at semper somniat, quia post multum temporis venturus est dominus ejus; et quasi domino moras faciente, percutit conscrvos sun‘ercntes, ct in servitutem redigit eos etin faciem eos caedit. Et percutiens manducat et bibit cum ebriosis, occasione obsequii ecclesiastici; et non esurientes suscipit, sed epulatur cum ebriosis et multis huiusmodi quibus ecclesiastica cura commissa est; quibus veniet Dominus faciens consummationem eorum in die qua nesciunt, et hora qua nou putant, et dividet eos qui non timuerunt cum qui potens est animam et corpus perdere, in gehennam. Dividit autem eum , quando spiritus quidem ejus revertitur ad Deum qui dedit eum, anima autem cum corpore suo vadit in gehennam. Justus autem non dividitur, sed anima ejus vadit cum spiritu aii-regna cmlestia. Propter quod scriptum est" : Benedicite, spiritus et animi: justorum , Domino. Eorum autem qui dividuntur et deponunt spiritum revertentem ad eum qui dederat eum , et non habent postmodum in se partem aliquam quae erat ex Deo, relinquitur eis pars eorum quae erat ipsorum , id est anima, quae eum conpore suo punietur a Domino veniente, cum infidelibus et hypocritis in tormentis. Vide ergo differentiam servorum quos Dominus constituit super domum suam, quoniam quidam quidem quasi fideles et prudentes dispensatores qui dederunt conservis cibum in tempore, super omnia bona patrisfamilias constituuntur; qui autem conn traria eis egerunt, extra quod ceciderunt de gloria tanta , adhuc dividentur, et pars eorum cum hypocritis et infidelibus ponetur. lhi erit fletus eis qui r..ale in hoc mundo ridentes fuerunt, dicente Scri- ο ptnra" : γω qui nunc ridetis, quoniam flebitis et plangetis. Consequenter autem propter requiem et resolutionem qua requieverunt et resoluti sum. rationabiliter erit eis dentium stridor. Quod hoc forsitan significat, quoniam qui puniuntur cogitantes fore finem doloris, et prepter hoc volentes viriliter eos sufferre, compulsi tormentis insufferibilihus, dentibus stridunt : illis videlicet dentibus quibus manducavernnt acerbitatem malitia), et propterea patiuntur dentium dignum stridorem. ### English translation (Claude) “Blessed is that servant whom his master, when he comes, finds so doing.” A great promise is proclaimed to faithful and wise stewards, together with those to whom he says, “Have authority over five cities,” or, “Have authority over ten cities.” For to be set over all the possessions of the householder, what else does it show but heirs of God and co-heirs with Christ, reigning with Christ? To him the Father has handed over all that is his, as he himself says: “All authority has been given to me in heaven and on earth”; and as the son of a good father, set over all his father's substance, he shares such dignity and glory with his faithful and wise stewards, so that they too may be over all creation and power, that they may be with Christ. And see the interpretation of his saying: “Truly I say to you, he will set him over all his possessions.” Understand it with me, taking as an example some king who has a whole kingdom under him, with whom are many nations, and cities, and various places. Let him divide the fullness of his kingdom among the satraps and other princes who have done something illustrious: he will set them all over his whole kingdom, yet not each over all things, but each of them over some part of his kingdom; for example, this one over ten cities, another over five. And so all will be over all his possessions, while he alone holds all things as the sole king of all. And such is his saying: “He will set him over all his possessions.” And as we have heard of the blessedness to be given to faithful and wise servants, so let us hear also of the torments of bad servants. For the bad servant says in his heart, preferring present pleasure to future goods and despising his master, he says: “My master is delaying his coming.” He says this falsely, wishing to eat and drink with drunkards; and he always dreams that his master will come after a long time; and as though his master were delaying, he beats his fellow servants who bear it, and reduces them to slavery and strikes them in the face. And while beating them he eats and drinks with drunkards on the pretext of church service; and he does not receive the hungry, but feasts with drunkards and with many such persons to whom the care of the Church has been entrusted. To them the Lord will come, bringing about their consummation, on a day they do not know and at an hour they do not expect, and he will cut in two those who did not fear him who is able to destroy soul and body in Gehenna. And he cuts him in two when his spirit returns to God who gave it, while the soul with its body goes into Gehenna. But the righteous man is not divided; his soul goes with the spirit to the heavenly kingdoms. That is why it is written: “Bless the Lord, you spirits and souls of the righteous.” But for those who are divided and lay aside the spirit, which returns to him who gave it, and afterwards have in themselves no part that was from God, there is left their own part, which was theirs, that is, the soul, which with its body will be punished by the Lord when he comes, in torments with the unbelievers and hypocrites. See, then, the difference among the servants whom the Lord has set over his house: some, as faithful and wise stewards who gave their fellow servants food in due season, are set over all the possessions of the householder; but those who did the contrary, besides falling from so great a glory, will further be cut in two, and their portion will be placed with the hypocrites and unbelievers. There will be weeping for those who in this world laughed wickedly, as Scripture says: “Woe to you who laugh now, for you will weep and mourn.” And accordingly, because of the ease and slackness in which they took their rest and were relaxed, there will reasonably be gnashing of teeth for them. Perhaps this signifies that those who are punished, thinking that there will be an end of their pain and therefore wishing to bear it manfully, yet compelled by unbearable torments, gnash their teeth: those teeth, namely, with which they ate the bitterness of malice; and therefore they suffer a fitting gnashing of teeth. ### Scripture references - Matt 24:46: quotation, high confidence - Matt 24:47: quotation, high confidence - Matt 24:48: quotation, high confidence - Matt 24:49: allusion, high confidence - Matt 24:50: allusion, high confidence - Matt 24:51: allusion, high confidence - Luke 19:17: quotation, high confidence - Luke 19:19: quotation, high confidence - Rom 8:17: allusion, high confidence - 2 Tim 2:12: allusion, high confidence - Matt 28:18: quotation, high confidence - Luke 12:45: allusion, high confidence - Luke 12:46: allusion, high confidence - 2 Cor 11:20: allusion, medium confidence - Matt 10:28: allusion, high confidence - Eccl 12:7: allusion, high confidence - Luke 6:25: quotation, high confidence ### Extrabiblical texts - Pr Azar (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A line of leaked footnote references inside the word servitutem is removed by a logged correction. - Origen's reading of “cut him in two” as the separation of the spirit, which returns to God, from the soul and body, which are punished, and his remark that the punished think “there will be an end of their pain”, are his own; translated as written. On clergy who feast “on the pretext of church service” he speaks critically; translated as written. - “Bless the Lord, you spirits and souls of the righteous” is from the Song of the Three Young Men (Dan 3:86 LXX). - Quotations: Matt 24:46–51; Luke 19:17, 19; Rom 8:17; 2 Tim 2:12; Matt 28:18; Luke 12:19, 45–46; 2 Cor 11:20; Matt 10:28; Eccl 12:7; Luke 6:25. ### Citation (SBL) Origen, Comm. Ser. Matt. 62 (PG 13:1698a–1699a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-62). ## Commentary on Matthew, Latin Series 63 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-63 - Source: PG 13:1699a–1701a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The ten virgins are all who have received the word; the five senses, outward and divine, are all wise or all foolish together, and the oil is the word of teaching gathered from teachers, which the foolish neglected to store up. ### Latin text Simile est regnum ctelo rum decem virginibus,qtta: accipientes lantpades suas , exierunt obviam sponso et sponsa. Quinque autem ea: eis erant fama: et quinque prudentes, et reliqua". ln omnibus qui didicerunt vcrhum Dei,881 regnum cmlorum assimilaturvirgi- ί) nihus decem. Et si quidem in eis sunt qui recte ct credunt et vivunt, et ideo juste assimilantur quinque prodeuntibus; qui autem profitenturquidem fidem in Jesu, non autem praeparant se bonis operibus ad salutem , reliquis quinque assimilantur virginibus fatuis; non irrationabiliter dicimus sensus omnium qui didicerunt divina, quomodocuuque verbum Domini reeepernnt, sive occasione. sive veritate, quod virgines sunt virginificatze per verbum Dei cui crtdiderunt aut credere volunt. Tale est enim vcrbum Dei, ut de sua munditia accommodet omnibus qui per suam doctrinam recesserunt quidem ab idolorum cultura, vel cultura elementorum creationis Dei: accesserunt autem per Iesum Christum ad Dei culturam quamvis non fuerint subsecuta opera pietatis, neque ad beatitudinem prteparaverint semetipsos. Sicut autem secundum verbum veritatis sequuntur seipsas alterutrum virtutes quae sunt substantia Christus, ita nt qui unam habuerit, omnes habeat; et qui unam minus habuerit , nec unam habeat; Christus enim a seipse irrecessibilis est; sic et sensus omnes alterutrum se subsequuntur: et ubicunque minus fuerit unus de sensibus secundum rectam Verbi doctrinam , ibi omnino et omnes sensus quasi fraudati a verbo sapientia infatuantur. Sensus autem dico et eos qui communiter intelliguntur, visio , auditio , odoratio , gusta. tio, palpatio, et eos qui in Proverbiis appellantur divini, hoc modo dicentibus : Sensum divinam inum‘es”. lterum autem quoniam verbum Dei causa est ut rectus fiat sensuum usus, et non est passio bile eum, cum sit in sensibus , ut in quibusdam quidem sensibus operetur, et diligenter tribuat qua prudentia? suae sunt, in aliis autem negligat; ideo si unum de sensibus fecerit sapientem, ut virgo constituatur, necesse est ut in aliis sensibus sapientiam suam effundat. Propterea non est videre de quinque sensibus in aliquo, quosdam quidem fatuos, quosdam autem prudentes; sed necesse est ut aut omnes quinque sint prudentes, aut omnes fatui. Omnes isti sensus lampades suas accipiunt, id est organa sua naturalia, sive secundum verbum Dei uti volentes , sive contra voluntatem Dei, lamen accipiunt eas, quando rccipiunt sponsum esse Ecclesia: Verbum Dei, et Filium Dei; et egrediuntur de mundo et de erroribus deorum multorum, et veniunt in obviam Salvatori, qui semper paratus est venire ad virgines eas, ut simul ingrediantur cum dignis eorum ad beatam sponsam Ecclesiam. Sed quandiu quidem post verbum receptum lueet lumen fidelium coram hominibus, ut videntes opera eorum bona, glorificent Patrem eorum quiin caelis est“, hie et prudentes sunt, et accipientes oleum nutrimentum hominis sui quod semper infunditur actibus bonis, id est verbum doctrinae, et vasa animarum suarum ab hoc verbo implentes a doctor}bus et traditoribus qui illud venundant, quod satis sit eis , etiam tardante exitu et remorante Verbo veniente ad consummationem eorum , ut consum mata: et extra mundum factae festinent illuc. Quantis autem non fuit cura post inchoationem Christianitatis tantam accipere verbi doctrinam, quanta sufficeret eis durare usque ad finem, negligentes circa susceptionem doctrina: quin confortat fidem et bonorum actuum lumen illuminat (quid autem sic confortat sicut moralis sermo , quod oleum luminis appellatur)? hte fatuae sunt, et acceperunt lampades in primis quidem accensas, sed ad tautum iter obviam exeundi sponso oleum non accec perunt. Moram autem sponso faciente, dormitaverunt omnes virgines, et dormiebant ". lta sponso tardante , et non cito veniente Verbo ad consummationem vita: eorum, hinc patiuntur aliquid quasi sensus, et quasi in nocte mundi agentes et dormitantes. Dormierunt quidem , utputa , remissius egerunt a sensu vitali : non tamen et lampades perdiderunt, neque desperaverunt de conservatione v'ei illa: prudentes. ### English translation (Claude) “The kingdom of heaven is like ten virgins, who took their lamps and went out to meet the bridegroom and the bride. Five of them were foolish and five wise,” and the rest. In all who have learned the word of God the kingdom of heaven is likened to ten virgins. And if among them there are some who both believe and live rightly, they are therefore justly likened to the five wise; but those who profess faith in Jesus, yet do not prepare themselves for salvation by good works, are likened to the other five, the foolish virgins. We do not speak unreasonably when we say that the senses of all who have learned divine things, in whatever way they have received the word of the Lord, whether in pretence or in truth, are virgins, made virgins by the word of God which they have believed or wish to believe. For such is the word of God that it lends something of its own purity to all who through its teaching have withdrawn from the worship of idols, or from the worship of the elements of God's creation, and have come through Jesus Christ to the worship of God, even if works of piety have not followed, and they have not prepared themselves for blessedness. And just as, according to the word of truth, the virtues, whose substance is Christ, follow one another, so that whoever has one has all, and whoever lacks one has none (for Christ cannot be separated from himself), so also all the senses follow one another; and wherever one of the senses falls short of the right teaching of the Word, there all the senses entirely, as though defrauded of the word of wisdom, become foolish. By senses I mean both those commonly understood, sight, hearing, smell, taste, touch, and those which in Proverbs are called divine, where it says: “You will find a divine sense.” Again, since the word of God is the cause of the right use of the senses, and it is not possible for him, being in the senses, to work in some senses and diligently bestow what belongs to his prudence, but to neglect others, therefore, if he has made one of the senses wise, so that it is constituted a virgin, he must necessarily pour out his wisdom on the other senses too. That is why one cannot see among the five senses in anyone some foolish and some wise; necessarily either all five are wise or all are foolish. All these senses take their lamps, that is, their natural organs, whether they wish to use them according to the word of God or against the will of God; yet they take them when they receive the Word of God and Son of God as the bridegroom of the Church; and they go out from the world and from the errors of many gods, and come to meet the Saviour, who is always ready to come to those virgins, so as to go in together with the worthy among them to the blessed bride, the Church. But as long as, after the word has been received, the light of the faithful shines before men, so that seeing their good works they glorify their Father who is in heaven, these are wise, and they take oil, the nourishment of their own inner man, which is continually poured into good deeds, that is, the word of teaching; and they fill the vessels of their souls with this word from the teachers and transmitters who sell it, so that it may suffice them even if their departure is delayed and the Word, who comes for their consummation, tarries, so that, made perfect and brought out of the world, they may hasten there. But those who, after beginning their Christianity, took no care to receive as much teaching of the word as would suffice them to last to the end, neglecting to take in the teaching that strengthens faith and lights the light of good deeds (and what strengthens so much as moral discourse, which is called the oil of the light?), these are foolish: they took lamps that were lit at first, but for so long a journey, going out to meet the bridegroom, they took no oil. “And as the bridegroom delayed, all the virgins grew drowsy and slept.” So, while the bridegroom tarries and the Word does not come quickly for the consummation of their life, they suffer something, as it were, in their senses, and, as if spending their time in the night of the world, they grow drowsy. They slept, that is, they acted more slackly in their living sense; yet they did not lose their lamps, nor did those wise ones despair of keeping their oil. ### Scripture references - Matt 25:1: quotation, high confidence - Matt 25:2: quotation, high confidence - Phil 1:18: echo, medium confidence - Prov 2:5: quotation, high confidence - Matt 5:16: quotation, high confidence - Matt 25:5: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “Whether in pretence or in truth” echoes Phil 1:18. “You will find a divine sense” is Prov 2:5 in the Greek (Septuagint) form, which differs from the Hebrew. - Quotations: Matt 25:1–2, 5; Prov 2:5; Matt 5:16. ### Citation (SBL) Origen, Comm. Ser. Matt. 63 (PG 13:1699a–1701a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-63). ## Commentary on Matthew, Latin Series 64 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-64 - Source: PG 13:1701a–1703a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The midnight cry is the angels rousing the senses; the wise could not spare their oil because they had enough teaching for their own lives but not to teach others, so the foolish must go to the teachers, and those who put off learning until death are shut out. ### Latin text Media autem nocte clamor factus est, ecce sponsus venit, exsurgite obviam ei. Tunc surrexerunt virgines illae omnes , et composuerunt lampades suas. Fatua: autem prudentibus dixerunt: Date nobis de oleo vestro, quia lampades nostrae exstinguuntur. Responderunt autent prudentes, dicentes .' Nc forte non sufficiat nobis , et vobis , ite potius ad vendentes, et emite vobis. Abeuntibus autem illis emere, venit sponsus, et quae parata: erant, intraverunt cum eo ad nuptias , et clausa est janua. Nouissime autem venerunt et reliquae virgines dicentes : Domine , Domine, aperi nobis. At ille respondens ait : Amen dico vobis, nescio vos . Media autem nocte, id est in altitudine remissionis, et in medio tempore jam transacti luminis vespertini, et adhuc sperati diurni, factus est clamor omnes suscitare volentium , sicut existimo, aligelorum , qui omnes sunt ministratorii spiritus , qui mittuntur ad ministerium propter poscessuros salutem“, qui et solliciti fuerunt eos qui ο sunt sensibiles, excitare in obviam sponso, et dicunt intus clamantes in sensibus omnium dormientium : Ecce sponsus venit, surgite obviam ei. Et suggestionem quidem oportere in obviam ire sponso Verbo, et Ecclesia: immaculata, omnes quidem audierunt et surrexerunt: non autem omnes decentem imposuerunt lampadibus suis ornatum , sed quae audierunt prudentiam eas ornantem. lta non in tempore opportuno fatua) dixerunt prudentibus : Date nobis de oleo vestro, quasi qui non sibi congregaverant ante prudentiam , ut intelligant quoniam non omnium habentium oleum est etiam dare ex eo volentibus aliis, sed eorum tantummodo qui ad hoc ipsum positi sunt ut ve- .nundent, et tribuant, et accipiant pretium olei 882 venundati, cujus pretium est perseverantia, et instantia, et amor discendi, et diligentia , et labor cupientium discere. Date nobis de oleo vestro, quoniam lampades nostra: exstinguuntur. Nam etsi fatua: erant, tamen hoc intelligebant, quoniam cum lumine debebant obviam ire sponso, omnes lampades sensuum illuminatas habentes. Videbam autem et illud , quoniam ex eo quod minus habebant oleum rationale jam propinquantibus teneo bris, lampades earum fuerant obscurandze. Sed sapientes transmittunt fatuas ad olei venditores , videntes quoniam non tantum oleum, ld est verbum doctrinze, congregaverant, ut suliiceret et ipsis ad vitam et illas docerent ornare lampades suas. Et si consideraveris aliquem aliquando, quod congregavit quidem doctrinam verbi quod sibi sufficiat ad bene vivendum , non tamen utetiam doctor lieri possit, videbis hunc talem respondentem volentibus ab eo discere quae sunt Dei, et dicentem: Ne forte non sufiiciat nobis et vobis. Sullicienter enim mihi ad bene vivendum habeo doctrinam , non tamen ut et vobis possim accommodare doctrinam. Et respondebunt volentibus a se discere : Ite magis ad venditores , et eruite vobis, id est ad doctores , etab eis accipite. Et fatuas non quando oportebat euntes ad doctrinam sibi emendata, perdunt tempus introeundi cum sponso ad nuptias. Et est videre eos qui talia patiuntur, qui quando debuerunt quidem discere, neglexerunt discere aliquid utile ex eis a quibus discere debuerunt. ln’ipso autem exitu vita: sua: dum disponunt discere, comprehenduntur a morte , et propterea non ingrediuntur cum Verbo ad sponsam Ecclesiam, nec cum Christo ad eos qui simul in requie sunt futuri et in beatitudine res gnaturi. Clauditur autem postea ostium adhuc fatuis virginibus oleum acceptoris quae et sine causa postea venient dicentes: Domine, Domine, aperi nobis. itaque respondens sponsus dicit : Nescio vos. Itaque quoniam parabola omnibus audientibus dicebatur, subjungit ad discipulos suos, dicens : Vigila“ 9'90: quia ηεδείιίδ diem ει horam“. Ornantes autem lampades sensuum evangelicis usibus atque rectis, ut si quidem oculorum ornamentum rectus usus videndi , ut oculi videant quidem admirandum factorem, claudantur autem ut ne videant iniquitatem. Auditus autem est ornamentum, quando quis auditionem non suscipit vanam, sed obdurat aures suas ut non audiant judicium sanguinis; audit autem lesum dicentem ad se : Adaperire , ut tantum ad verba salutaria et necessaria praebeantur. Sic ct de ornamento gustus quis dicere potest, et de odorationis et palpationis, secundum ea quae dicta sunt. Quoniam qui male utuntur sensibus suis, eorum nullum est ornamentum aut in oculis , aut in auribus, aut in reliquis sensibus. Observandum est autem, quoniam scriptum est quidem fatuas transmissas ad oleum comparandum, non tamen referuntur emisse aut accepisse : sed hoc in silentio praetermisso, postea dictum, quoniam post hoc veniunt et reliqua? virgines dicentes : Domine , Domine , aperi nobis. Cum potuisset dicere : Postea venerunt accepto oleo vel comparato , convenienter siluit, ut ne habentibus oleum, vel in extremo ornantibus lampades suas diceret : Nescio qui estis. Nec enim scribitur quia ornantes lampades suas venerunt. Tanton linis verbi est iste, ut iu omni tempore praeparemus nos ao exitum , ut non demus somnum oculis nostris, neque palpebris nostris dormitationem ", quia nescimus diem et horam exitus nostri. ### English translation (Claude) “But at midnight there was a cry: Behold, the bridegroom is coming; rise to meet him. Then all those virgins rose and trimmed their lamps. And the foolish said to the wise: Give us some of your oil, for our lamps are going out. But the wise answered, saying: Perhaps there will not be enough for us and for you; go rather to those who sell, and buy for yourselves. And while they went away to buy, the bridegroom came, and those who were ready went in with him to the wedding, and the door was shut. Afterwards the other virgins came too, saying: Lord, Lord, open to us. But he answered and said: Truly I say to you, I do not know you.” At midnight, that is, in the depth of slackness, in the middle time between the evening light already past and the daylight still hoped for, there was a cry from those who wish to rouse all, the angels, as I think, who are all ministering spirits, sent to serve for the sake of those who will inherit salvation, and who were anxious to rouse those who have senses to meet the bridegroom; and they say, crying within in the senses of all who are asleep: “Behold, the bridegroom is coming; rise to meet him.” And all heard the prompting that they ought to go to meet the bridegroom, the Word, and the spotless Church, and all rose; but not all put fitting adornment on their lamps, only those who had heard the prudence that adorns them. So, not at the opportune time, the foolish said to the wise: “Give us some of your oil,” as people who had not gathered prudence for themselves beforehand; so that they might understand that it is not for all who have oil to give some of it to others who want it, but only for those who have been appointed for this very purpose, to sell and to give and to receive the price of the oil sold, whose price is perseverance, and earnestness, and love of learning, and diligence, and the labour of those who long to learn. “Give us some of your oil, for our lamps are going out.” For though they were foolish, they still understood this, that they had to go to meet the bridegroom with light, having all the lamps of the senses lit. And they saw this too, that because they had too little of the oil of reason, with the darkness already drawing near, their lamps were going to be darkened. But the wise send the foolish to the sellers of oil, seeing that they had not gathered so much oil, that is, the word of teaching, as to suffice both for themselves for life and to teach those others to trim their lamps. And if you consider someone who has gathered enough teaching of the word for himself to live well, but not so much that he could also become a teacher, you will see such a one answering those who wish to learn from him the things of God, and saying: “Perhaps there will not be enough for us and for you. For I have teaching enough for myself to live well, but not so that I can supply teaching to you as well.” And they will answer those who wish to learn from them: “Go rather to the sellers and buy for yourselves,” that is, go to the teachers and receive from them. And the foolish, going to the teaching that would set them right not when they should, lose the time for going in with the bridegroom to the wedding. And one can see people who suffer such things: when they ought to have learned, they neglected to learn anything useful from those from whom they should have learned; but at the very end of their life, while they are arranging to learn, they are overtaken by death, and therefore they do not go in with the Word to the bride, the Church, nor with Christ to those who will be together in rest and will reign in blessedness. Afterwards the door is shut while the foolish virgins are still about to get oil, and they come later, in vain, saying: “Lord, Lord, open to us.” And so the bridegroom answers and says: “I do not know you.” And since the parable was spoken to all who were listening, he adds to his disciples: “Watch therefore, for you do not know the day or the hour.” Now they trim the lamps of the senses with uses that are right and in keeping with the gospel: so that the adornment of the eyes is the right use of seeing, that the eyes see the wonderful Maker, but are shut so as not to see iniquity. And the adornment of hearing is when one does not take in an empty report, but stops his ears so as not to hear the judgement of blood, but hears Jesus saying to him, “Be opened,” so that they are given only to words that save and are needful. So too one can speak of the adornment of taste, and of smell and touch, in line with what has been said. For those who misuse their senses have no adornment, whether in their eyes or ears or the other senses. But it must be observed that it is written that the foolish were sent to buy oil, yet they are not reported to have bought or received it; this is passed over in silence, and afterwards it is said that after this the other virgins also come, saying: “Lord, Lord, open to us.” Though he could have said, “Afterwards they came, having received or bought oil,” he fittingly kept silent, so as not to say to those who had oil, or who were trimming their lamps even at the last, “I do not know who you are.” For it is not written that they came having trimmed their lamps. So great is the end of this saying: that at every time we should prepare ourselves for our departure, so as not to give sleep to our eyes nor slumber to our eyelids, because we do not know the day and hour of our departure. ### Scripture references - Matt 25:6: quotation, high confidence - Matt 25:7: quotation, high confidence - Matt 25:8: quotation, high confidence - Matt 25:9: quotation, high confidence - Matt 25:10: quotation, high confidence - Matt 25:11: quotation, high confidence - Matt 25:12: quotation, high confidence - Heb 1:14: quotation, high confidence - Matt 25:13: quotation, high confidence - Isa 33:15: allusion, medium confidence - Mark 7:34: quotation, high confidence - Ps 132:4 (131:4 LXX): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two blocks of leaked footnote references are removed by logged corrections. The quotation of Matt 25:13 is garbled in the scan (Greek letters for Latin) and is translated by sense. - “Shut so as not to see iniquity” and “stops his ears so as not to hear the judgement of blood” echo Isa 33:15. - Quotations: Matt 25:6–13; Heb 1:14; Mark 7:34; Ps 132:4 (131:4 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 64 (PG 13:1701a–1703a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/60/#p-64). ## Commentary on Matthew, Latin Series 65 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-65 - Source: PG 13:1703a–1704b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ, present everywhere as God the Word, is said to go abroad according to the body he took up, which is never separated from him; and he is absent from us while we walk by faith and present when we walk by sight; his money is his pure words. ### Latin text Homo quidam peregre proficiscens vocavit serves suos, et tradidit eis bona sua, et reliqua . Et primum quidem videamus quare peregrinanti homini assimilatur Dominus noster, qui unus est Dominus noster, de quo ait Apostolus : Nobis autem unus Dominus Jesus Christus. per quem omnia, et nes per ipsum , si tamen ab eo tantummodo dumincmur, et neque mammona dominum habeamus, ncque aliquem dominorum eorum , quos multos esse significans ipse Apostolus, dicit“: Sicut enitu sunt dii multi, et domini multi. Ergo primum quaeramus de peregrinatione ipsius, maxime quia peregrinationi ejus videtur esse contrarium quod ipse de se discipulis suis promittit, dit-ens υς Ubi fuerint duo vel tres congregati in nomine meo, ibi sunt in medio eorum. Item illud νίς Ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi. Et quod Baptista dicit de eo, ultique eum esse demonstrans, ita : In medio autem vestrum stat quem vos nescitis, ipse est qui post me venit". Propterea dicet aliquis : Si in medio etiam nescientium se stat, si ubicunque duo vel tres congregati fuerint in nomine ejus , inter eos habetur, si per omnes dies vita: discipulorum cum eis est usque ad consummationem saeculi, quomodo in ista parabole proponitur peregrinaris? Tractantes autem assumere debemus et illud quod Paulus ait de se”: bgo autem absens corpore, praesens autent spiritu, jam judicavi ut prtcsens , congregatis vobis et meo spiritu, cum virtute Domini Jesu, eum qui talis est, tradere Satanae in interitum carnis, ut spiritus ejus salvus sit in die Domini nostri Iesu Christi. Si enim virtus Jcsu congregatur cum bis qui congregantur in nomine ejus, non peregrinatur a suis, sed semper prmsto est eis. Quod si semper omnibus suis est prtesens , quomodo introducunt eum parabolze ejus peregrinantem? Vide si possumus solvere hoc molle quod quatritur. Qui enim dicit discipulis suis: Ecce ego vobiscum sum usque ad consummationem saeculi; et item : Ubi fuerint duo uel tres congregati in nomine meo, et ego sum in medio eorum, et caetera; et qui in 883 medio etiam nescientium se consistit, Unigcnitus Dei est, Deus Verbum, et sapientia, et justitia, et veritas . qui non est corporeo ambitu circutnclusus. Secundum hanc divinitatis suae naturam non peregrinatur, sed peregrinatur secundum dispensationem corporis quod suscepit. Secundum quod et turbatus est, et tristis factus est, dicens : Nunc anima mea turbatur ’. Et iterum : Tristis est anima mea usque ad mortem “. Haec autem dicentes non solvimus suscepti corporis hominem, cum sit scriptum apud Joannem : Omnis spiritus qui saltis Iesum, non est ea: Deo "’; sed unicuique substantia: proprietatem servamus. Si enim omnis homo tidelis qui conjungitur Domino, unus spiritus est”; quanto magis homo ille quem secundum dispensationem earnis Christus suscepit. non est solvendus ab eo, nec alter est dicendus ab eo? Et vid‘e quomodo ait, sicut homo peregre futurus; quoniam non erat homo, sed sicut homo; et quasi homo peregrinabitur, qui erat ubique secundum divinitatis natuz‘am. Simul considera quoniam non videtur redditio sermonis ita conscripta : Sicut homo peregrinaris, sic et Iesus, aut ita : sic et Filius ho- minis : quoniam ipse est qui in parabola proponitur peregriuans quasi homo. Nec enim est homo, qui est ubicunque duo vel tres in nomine ejus fuerint congregati. Neque homo nobiseum est omnibus diebus usque ad consummationem saeculi ”. Nec congregatis ubique fidelibus homo est prato sens, sed virtus divina quae erat in Jesu. Possumus etiam talia dicere de hoc loco: nihil contrarium eum ipsum Jesum secundum quemdam quidem intellectum esse ubique, secundum alium autem peregrinari. Si enim nos dum sumus in corpore. peregrinamur a Domino ; per fidem enim ambulamus, non per speciem : in omnibus qui sunt in corpore et peregrinantur a Domino, peregrinatur ab eis et Dominus per tidem ambulantibus, non per speciem. Si autem peregrinantes a corpore cum Domino fuerimus, et ipse tunc erit nobiscqu et pro eo quod per fidem ambulavimus, ut et per speciem postea ambulemus. Speciem autem dicimus Verbi, et sapientia), et veritatis, et justitize, et pacis, et omnium quidquid est Uuigenitns Deus. Speciem autem Verbi, et speciem sapientize intelliges. cum intellexeris quod ait Apostolus : Filii mei . quos iterum parturio, donec formetur Christus in vobis. Formatum enim.Christum intelligens in aliquo, videbis consequenter secundum formationem hujusmodi etiam speciem Christi. lste ergo qui quasi homo peregre est profectus, vocavit servos suos, et tradidit eis probatam pecuniam suam in eloquiis castis. Quoniam eloquia ejus, eloquia sunt casta, argentum ignitum, probabile, purgatum septies . ### English translation (Claude) “A man going abroad called his servants and handed over to them his goods,” and the rest. And first let us see why our Lord is likened to a man going abroad, he who is our one Lord, of whom the Apostle says: “But for us there is one Lord, Jesus Christ, through whom are all things, and we through him”; if only we are ruled by him alone, and have neither mammon as lord nor any of those lords whom the Apostle himself shows to be many when he says: “As indeed there are many gods and many lords.” So first let us inquire about his going abroad, especially since what he himself promises his disciples about himself seems contrary to his going abroad, when he says: “Where two or three are gathered in my name, there I am in their midst”; and again this: “Behold, I am with you all days, until the end of the age”; and what the Baptist says of him, showing that he is everywhere: “But in your midst stands one whom you do not know; he is the one who comes after me.” So someone will say: If he stands in the midst even of those who do not know him, if wherever two or three are gathered in his name he is found among them, if through all the days of the disciples' life he is with them until the end of the age, how is he presented in this parable as going abroad? In treating this we must also take up what Paul says of himself: “I, absent in body but present in spirit, have already judged, as if present, when you and my spirit are assembled with the power of the Lord Jesus, to hand over such a one to Satan for the destruction of the flesh, so that his spirit may be saved in the day of our Lord Jesus Christ.” For if the power of Jesus assembles with those who assemble in his name, he does not go abroad from his own but is always at hand for them. And if he is always present to all his own, how do his parables bring him in as going abroad? See whether we can resolve this question that is asked. He who says to his disciples, “Behold, I am with you until the end of the age,” and again, “Where two or three are gathered in my name, I too am in their midst,” and so on, and who stands in the midst even of those who do not know him, is the Only-begotten of God, God the Word, and wisdom, and righteousness, and truth, who is not enclosed within a bodily boundary. According to this nature of his divinity he does not go abroad; but he goes abroad according to the dispensation of the body that he took up. According to this he was also troubled and became sorrowful, saying, “Now my soul is troubled,” and again, “My soul is sorrowful unto death.” But in saying this we do not separate the man of the body he took up, since it is written in John: “Every spirit that dissolves Jesus is not from God”; rather, we keep for each substance its own property. For if every faithful man who is joined to the Lord is one spirit, how much more is that man whom Christ took up according to the dispensation of the flesh not to be separated from him, nor to be called another than he? And see how he says, “as a man about to go abroad”: because he was not a man, but as a man; and he who was everywhere according to the nature of his divinity will go abroad as a man. Consider at the same time that the completion of the comparison does not appear to be written thus: “As a man going abroad, so also Jesus,” or thus: “so also the Son of Man”; because he himself is the one presented in the parable as going abroad as a man. For it is not a man who is wherever two or three are gathered in his name; nor is it a man who is with us all days until the end of the age; nor is it a man who is present to the faithful gathered everywhere, but the divine power that was in Jesus. We can also say this about this passage: there is nothing contradictory in Jesus himself being everywhere in one sense, and going abroad in another. For if, while we are in the body, we are abroad from the Lord (for we walk by faith, not by sight), then in all who are in the body and are abroad from the Lord, walking by faith and not by sight, the Lord too is abroad from them. But if, abroad from the body, we are with the Lord, then he too will be with us, in return for our having walked by faith, so that afterwards we may walk by sight as well. By “sight” we mean the form of the Word, and of wisdom, and of truth, and of righteousness, and of peace, and of all that the Only-begotten God is. You will understand the form of the Word and the form of wisdom when you have understood what the Apostle says: “My children, for whom I am again in labour until Christ is formed in you.” For when you understand Christ formed in someone, you will consequently see, in keeping with such formation, the form of Christ as well. This one, then, who went abroad as a man, called his servants and handed over to them his tested money, in pure words; for his words are pure words, silver tried by fire, tested, purified seven times. ### Scripture references - Matt 25:14: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Matt 6:24: allusion, medium confidence - 1 Cor 8:5: quotation, high confidence - Matt 18:20: quotation, high confidence - Matt 28:20: quotation, high confidence - John 1:26: quotation, high confidence - John 1:27: quotation, high confidence - 1 Cor 5:3: quotation, high confidence - 1 Cor 5:4: quotation, high confidence - 1 Cor 5:5: quotation, high confidence - John 12:27: quotation, high confidence - Matt 26:38: quotation, high confidence - 1 John 4:3: quotation, high confidence - 1 Cor 6:17: allusion, high confidence - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - 2 Cor 5:8: allusion, high confidence - Gal 4:19: quotation, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Christology: Origen distinguishes Christ's presence according to his divinity from his “going abroad” according to the body he assumed, while insisting that the assumed man is not to be separated from him; “he was not a man, but as a man” follows the wording of the parable (“as a man”). Translated as written. - “Every spirit that dissolves Jesus” follows the Latin reading of 1 John 4:3 (solvit), not the usual “does not confess Jesus”. - The Latin species means both “sight” (2 Cor 5:7) and “form”; Origen plays on both senses. - Quotations: Matt 25:14; 1 Cor 8:5–6; Matt 18:20; 28:20; John 1:26–27; 1 Cor 5:3–5; John 12:27; Matt 26:38; 1 John 4:3; 1 Cor 6:17; 2 Cor 5:6–8; Gal 4:19; Ps 12:6 (11:7 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 65 (PG 13:1703a–1704b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-65). ## Commentary on Matthew, Latin Series 66 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-66 - Source: PG 13:1704d–1707b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The talents are the measures of understanding of Scripture given to Christ's servants, from the letter to its higher sense; one who can build up souls but hides his gift and will not teach is the servant who buried his talent, and the long delay explains why the apostles lived to old age. ### Latin text Et uni dedit quinque talenta, alii autent duo, alii vero unum. Unicuique autent secundum propriam virtutem. Et profectus est statim. Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque talenta. Similiter qui duo accepit, lucratus est in eis duo alia. Qui autem unum accepit, abiens fodit itt terram, et abscondit pectiniam demitti sui . Ergo si quando videris eorum qui acceperunt a Christo dispensationem eloquiorum Dei, alios quidem habere amplius, et divinius, et abundantius, alios autem minus, et, ut ita dicam, neque in dimidio intelligentes rerum negotia comparatione eorum qui multo sunt meliores, alios autem adhuc minus habere; videbis differentias eorum qui eloquia Dei susceperunt a Christo, quoniam alia fuit virtus eorum quibus data sunt quinque talenta, alia quibus duo, alia quibus unum, et alter alterius non capiebat mensuram. Et qui accepit talentum unum, accepit quidem datum non contemptibile : multum est enim et unum talentum talis domini. Tamen tres sunt proprii servi ejus qui peregre profectus est quasi homo, sicut et tria genera sunt eorum qui fructum faciunt. Quorum quidam quidem faciunt centum, quidam autem sexaginta, quidam vero triginta. Sed ibi etiam ille qui triginta fecit, salvatur: hic autem sermo arguit eum qui unum acceperat talentum, et abscondit in terram. Et quaero qui quinque acceperant talenta, si possunt intelligi perfectiores, qui divinio-o rem et sublimiorem acceperunt sensum Scripturaa; qui duo autem acceperunt, super litteram quidem, paulo autem superius ascenderunt, et non ad magnitudinem illam ascendere potuerunt; tertii autem, qui nihil super litteram quam acceperunt in primis. Est ergo et de numeris omnino in his quae loquimur dignus sermo tali nostro Domino Salvatore. Dico autem de quinque, et duobus, et uno. Nos autem modici et talia minus explicare potentes existimamus, ne forte quia omnia quidem sensibilia Scripturarum possunt deducere ad sensus diviniores quos Salomon divinos appellat, et quos ε dicit Jeremias sensus cordis, et qui ad Hebraeos ' dicuntur a Paulo sensus exercitati ad discretionem. Boni quoque et bi sunt qui extra quinque talenta alia quinque sunt lucrati , operantes in eis, et per doctrinam exercitantes seipsos, et ad majorem scientiam erigentes. Conversati enim salutariter et studiose docentes, operati sunt et lucrati sunt alia quinque;quia nemo facile additamentum accepit virtutis alterius, nisi ejus quam habet : utputa, sapiens in sapientia crescit, fidelis in fide. Aut ita : Alia acquisivit quinque, quoniam unusquisque quod ipse scit, hoc docet alterum , et quanta ipse scit, tanta alterum docet, non amplius. Propterea quidquid habuerit quis in se, hoc alterum docendo acquirit in altero, faciens eum habere ι) quod habet ipse. Pr0pterea quinque habuit, et non amplius acquisiissedicitur, nisi quinque quae habuit. Et qui duo, non amplius nisi duo quae habuit. Si autem debemus et de duobus talentis dicere, et de illis dicimus, quoniam qui non permansemnt in littera, sed quaerentes ascendere sensu suo super eam, non autem potentes pervenire super ordinem praedictorum duorum, hi sunt qui ab eo qui cognoscebat virtutem eorum, acceperunt talenta duo, corporalem doctrinam edocti. Duo enim videtur carnalis numerus esse : et super haec lucrati sunt duo, ιιι est corporalem eruditionem, et aliam paulo sublimiorem. Erat autem aliquis servorum minorem colligens sibi virtutem, propter quam quasi minus potenti unum talentum paterfamilias dedit : quod accipiens servus habens aliquam terram fodit, et in altitudines posuit ejus. cum debuisset sursum et in mensas id mittere. Quoniam autem proprii servi tres referuntur illius patrisfamilias esse, qna-ro si possunt postquam crediderunt et servi facti sunt ejus, quasi potentes negotiari. Postea acceperunt a patrefamilias pecuniam ejus, ut quidam quidem operatus sit et lucratus, alius autem lucratus, alius vero prae timore non satis fidelis, domini sui infodit et abscondit pecuniam. Et apparet in ipsa defensione per quam loquitur, quoniam timuit quidem dominum habens Dei timorem , sicut alter zelum Dei, non autem secundum scientiam timens, abscondit talentum suum in terra. Tales sunt autem qui neque movent, neque discutiunt quae dicuntur, neque seipsos ad prodificandas animas tradunt, scd ’ latere volunt quae acceperunt et crediti sunt. Si quando ergo videris aliquem qui virtutem quidem aliquam acquisivit et habet dicendi, et animas quantumcunque prodificantem, et hanc virtutem occultat, ut tantummodo tradat verbum nudum quod creditus est et accepit, et depositum ejus do. mino suo, et vivit in obscuro multis ignotus etiam magna peccata habentibus, et non se profert in bono quod a Deo accepit, quamvis habeat quamdam religionem conversationis non vituperabilem multis, non dubites dicere eum talem esse qui unum talentum accepit, et abscondit id in terra. Si autem propter illud quod scriptum est, eum talem mitti in tenebras exteriores, displicet tibi quod dicitur, si propterea quod non docuit quis, judicatur quasi qui data sibi virtute ad prodificationem animarum non est usus, recordare apostolicum dictum quod ait : Va: enim mihi est, si non euangelizaeero . Non enim propter aliam quamcunque conversationem suam vituperabilem, sed propter hoc solum, si non praedicaverit Evangelium, va: sibi confitetur futurum. Manifeste enim apparet quoniam ille speravit audire ς Serve male et piger °, et cetera, nisi evangelizasset, quamvis alia vitae ejus recta fuissent. Haec enim et his similia debent in mente habere maxime qui mittunt manum suam. id estactum. ad aratrum docendi doctrinam Christi, ut cognoscentes quibus est vae, non propter aliud nisi quia non docent, repositum, non convertantur retro postquam semel miserint manum suam ad aratrum arantem animas hominum, ut post hoc et semina suscipiant verbi. Iste autem qui sicut homo peregre profectus vocavit servos suos. et'tradidit eis bona sua, post multum temporis venit, postquam dimisit aptos ad negotiandum animarum salutem : et ideo forsitan non facile invenitur quis ex eis qui apti fuerint ad hujusmodi opus, ut cito transeat de hac vita :sicut est manifestum ex eo quod et apostoli senuerunt, ex quibus dicit ad Petrum : Cum senueris, extendes manum tuam , et ett-tera. Dc - Paulo autem dictum est ad Philemonem : Nunc autem ut Paulus senex ιι, cum esset adolescentulus quando Stephanus pro Christi testimonio lapidabatur, et ipse vestimenta servabat interlicientiurn eum ι’. Hoc autem diximus propterea quod dicit ": Post multum temporis venit dominus servorum illorum. Et observa in hoc loco thoniam non ad dominum‘radunt utjudicentur et digna artibus suis recipiant, sed dominus venit ad eos cum fuerit impletum quod dictum est, quoniam venit tempus. Veniens autem ponet rationem cum eis de omnibus quzecunque egerunt, compensans lucra bonorum operum et dispendia peccatorum, ut ponens rationem, et diligenter universa discutiens, unoquoque sicut oportet utatur. Debemus ergo quasi qui pec- . cando damnum fecimus, bona autem operantes lucremur, sic omni custodia corda nostra servare, ut cum venerit Dominus noster et posuerit rationem nobiscum, non inveniamur nec pro otioso sermone damnum iecisse. ### English translation (Claude) “And to one he gave five talents, to another two, to another one, to each according to his own ability; and he went away at once. He who had received the five talents went and traded with them, and gained five other talents. Likewise he who had received two gained two others with them. But he who had received one went and dug in the ground and hid his master's money.” So if you ever see, among those who have received from Christ the stewardship of the words of God, some having more, more divinely and more abundantly, and others less, not understanding, so to speak, even half the matters in comparison with those who are much better, and others having still less, you will see the differences among those who received the words of God from Christ: that the ability of those to whom five talents were given was one thing, of those to whom two another, of those to whom one another, and that one could not hold the measure of the other. And he who received one talent received a gift not to be despised; for even one talent of such a master is much. Yet there are three servants belonging to him who went abroad as a man, just as there are also three kinds of those who bear fruit, some a hundredfold, some sixty, some thirty. But there even the one who bore thirty is saved, while here the discourse rebukes the one who received one talent and hid it in the ground. And I ask whether those who received five talents can be understood as the more perfect, who received the more divine and sublime sense of Scripture; those who received two, as those who rose a little above the letter but could not rise to that greatness; and the third, as those who have nothing beyond the letter which they received at the beginning. So there is, concerning the numbers too in what we are discussing, an account wholly worthy of such a Lord and Saviour of ours: I mean of five, and two, and one. But we, being small and less able to explain such things, think that perhaps it is because all the things of Scripture that belong to the senses can be led up to the more divine senses which Solomon calls divine, and which Jeremiah calls the senses of the heart, and which Paul in Hebrews calls senses trained for discernment. Good too are those who, beyond the five talents, gained five others, working with them, training themselves through teaching, and raising themselves to greater knowledge. For by living in a saving way and teaching zealously they worked and gained another five; for no one easily receives an increase of another virtue than the one he has: for example, the wise man grows in wisdom, the faithful in faith. Or thus: he acquired another five because each one teaches another what he himself knows, and as much as he knows, so much he teaches another, and no more. Therefore whatever a man has in himself, this he acquires in another by teaching, making him have what he himself has. That is why he had five and is said to have acquired no more than the five he had; and he who had two, no more than the two he had. But if we must also speak of the two talents, we say of them too that those who did not remain in the letter, but sought to rise above it by their understanding, yet could not reach beyond the rank of the two just mentioned, these are the ones who received two talents from him who knew their ability, being taught bodily doctrine. For two seems to be the number of the flesh; and beyond these they gained two, that is, bodily instruction and another somewhat more sublime. But there was one of the servants who gathered a smaller ability for himself; because of it the householder gave him one talent, as to one less able. The servant took it, and having some ground, dug and put it in its depths, when he ought to have sent it up to the tables. And since the three servants are reported to belong to that householder, I ask whether they can be those who, after they believed and became his servants, as being able to trade, then received from the householder his money, so that one worked and gained, another gained, and another, from fear and not being faithful enough, buried and hid his master's money. And it appears from the very defence he makes that he feared the master, having the fear of God, as another has zeal for God, but fearing not according to knowledge, he hid his talent in the ground. Such are those who neither stir up nor examine what is said, nor give themselves to building up souls, but wish to keep hidden what they have received and been entrusted with. If then you ever see someone who has acquired and possesses some power of speaking and of building up souls in some measure, and hides this power, so that he hands on only the bare word with which he was entrusted and which he received, and its deposit to his master, and lives in obscurity, unknown to many, even to those who have great sins, and does not bring himself forward in the good he has received from God, though he has a certain piety of life that many would not find blameworthy, do not hesitate to say that he is like the one who received one talent and hid it in the ground. But if, because of what is written, that such a one is sent into the outer darkness, what is said displeases you, if a man is judged because he did not teach, as one who did not use the power given him to build up souls, remember the apostolic saying: “For woe to me if I do not preach the gospel.” Not for any other blameworthy conduct of his, but for this alone, if he did not preach the gospel, he confesses that woe will be his. For it is plain that he expected to hear, “Wicked and lazy servant,” and the rest, unless he had preached the gospel, even if the rest of his life had been upright. These things, and others like them, those especially ought to keep in mind who put their hand, that is, their action, to the plough of teaching the teaching of Christ, so that, knowing for whom woe is laid up for no other reason than that they do not teach, they may not turn back after once putting their hand to the plough that ploughs the souls of men, so that afterwards these may also receive the seeds of the word. Now this one who, as a man going abroad, called his servants and handed over to them his goods, came after a long time, after he had sent off those fit to trade in the salvation of souls; and that is perhaps why it is not easily found that any of those who were fit for such work passed quickly from this life, as is plain from the fact that the apostles too grew old, of whom he says to Peter: “When you are old, you will stretch out your hand,” and the rest. And of Paul it is said to Philemon: “But now as Paul, an old man,” though he was a young man when Stephen was stoned for the testimony of Christ and he himself kept the garments of those who killed him. We have said this because he says: “After a long time the master of those servants came.” And observe in this passage that they are not brought to the master to be judged and receive what their deeds deserve, but the master comes to them when what was said is fulfilled, that the time has come. And when he comes he will settle accounts with them about all that they have done, weighing the gains of good works against the losses of sins, so that, settling accounts and carefully examining everything, he may deal with each as is fitting. We ought therefore, as those who have suffered loss by sinning but may gain by doing good, to guard our hearts with all vigilance, so that when our Lord comes and settles accounts with us, we may not be found to have suffered loss even for an idle word. ### Scripture references - Matt 25:15: quotation, high confidence - Matt 25:16: quotation, high confidence - Matt 25:17: quotation, high confidence - Matt 25:18: quotation, high confidence - Matt 13:23: allusion, high confidence - Prov 2:5: allusion, medium confidence - Jer 4:19: allusion, medium confidence - Heb 5:14: allusion, high confidence - Matt 25:30: allusion, high confidence - Matt 25:27: allusion, high confidence - Rom 10:2: allusion, high confidence - 1 Cor 9:16: quotation, high confidence - Matt 25:26: quotation, high confidence - Luke 9:62: allusion, high confidence - John 21:18: quotation, high confidence - Phlm 1:9: quotation, high confidence - Acts 7:58: allusion, high confidence - Matt 25:19: quotation, high confidence - Prov 4:23: allusion, medium confidence - Matt 12:36: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Three blocks of leaked footnote references are removed by logged corrections. - Origen holds that one able to teach who will not do so is condemned like the servant who hid his talent, even if his life is otherwise upright; translated as written. The “tables” are the money-changers' tables (Matt 25:27). - “Divine sense” is Prov 2:5 (Septuagint); “senses of the heart” is Jer 4:19 (Septuagint). - Quotations: Matt 25:15–19, 26; Matt 13:8, 23; Prov 2:5; Jer 4:19; Heb 5:14; Rom 10:2; 1 Cor 9:16; Luke 9:62; John 21:18; Phlm 9; Acts 7:58; Prov 4:23; Matt 12:36. ### Citation (SBL) Origen, Comm. Ser. Matt. 66 (PG 13:1704d–1707b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-66). ## Commentary on Matthew, Latin Series 67 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-67 - Source: PG 13:1707b–1708b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The two faithful servants hear the same praise because each used all he had; faith in small things is reckoned as righteousness, as with Abraham, and God asks only that each use all he has received for his glory. ### Latin text Et accedens qui quinque talenta acceperat, obtulit alia quinque, dicens : Domine, quinque talenta mihi dedisti, ecce alia quinque superlucratus sum. Ait ei dominus ejus : Euge, serve bone et fidelis : quia super pauca luisti fidelis, supra multa te constituam, intra in gaudium domini tui. Accedens autem et qui duo talenta acceperat, ait : Domine, duo talenta mihi dedisti, erce alia duo lucratus sum. Ait illi dominus ejus : Euge, serve bone et fidelis : quia super pauca fuisti fidelis, supra multa te constituam, intra in gaudium domini tui “'7‘. Ita accessit primus quasi qui habuit tiduciam eo quod operatus fuerat et lucratus. Nam liducia ipsa fecit eum audere, ut ad dominum primus accederet, et audacter faceret sermonem dicens: Domine, quinque talenta mihi dedisti, ecce alia quinque talenta 385 lucratus sum super ea. Ad quem dominus dia xit vocem omnibus nobis optabilem ,1 cum posuerit rationem etiam nobiscum Dominus noster dicens : Euge, sert'e bone et fidelis; contrariam ei voci quam dixit ad tertium : Serve male et piger. Quis non optet exhortationem accipiens ex ista scriptura , ut audiat a Domino suo : Fidelis? Quod simile esse ι) existimo ei quod dictum est de Abraham, quoniam credidit Abraham Deo , et reputatum est ei ad justitiam , sicut et ei qui audivit a domino suo : Serve fidelis. Sine dubio tides ejus ad justitiam reputata est ei, ut reputata est ad justitiam tides ipsius qui in modico fuit fidelis. Modica autem sunt oinnia vitae istius, ut omne resurrectionis mysterium ei credatur et administratio supernorum bonorum. Videamus autem ct quo ingreditur servus › iste bonus et lidelis . qui in modico vita: istius fuit lidelis. Intra, inquit, in gaudium domini tui. Omnia enim ibi delectabilia et omnia gaudia,quando qui hic llent. ibi ridebunt, et qui laudabiliter lugent, consolationem accipient dignam. Quod autem dicit vel in eo qui quinque talenta acceperat, vel in isto qui duo , accedens , intelligo mihi accessum et transitum de hoc mundo ad illum, et vide quoniam non aliam vocem dominus protulit ad secundum, nisi quam prdtulit ad priorem dicens : Euge, serue bone et fidelis, super modica fidelis fuisti, super magna te constituam. Qumro quoniam eadem dicta sunt ambobus, ne forte et qui minorem habuit virtutem, et totam illam quam habuit secundum quod oportebat exercuit, nihil minus habiturus sit apud Deum, quam ille qui fuit in majore virtute, ut impleatur in eis quod dictum est 7‘: Qui multum, non abundauit, et qui modicum, non minarat-it. Tale aliquid ostenditur et circa mandatum dilectionis ad Deum, vel ad proximum, dicens ila " : Diliges Dominum Deum tuum ea: toto corde tuo, et ea: tota anima tua, et ea: tota mente tua. Sine dubio enim cum ex toto corde suo quis dilexerit Deum , et ex tota anima sua, et ex tota virtute sua, talem dilectionis habet mercedem, qualem ille qui majus habuit cor, vel qui eminentiorem habet animam, vel qui majorem accepit virtutem. Hoc enim solum quaeritur , ut quidquid habuerit homo es Deo, toto eo utatur ad gloriam Dei. ### English translation (Claude) “And he who had received the five talents came forward and brought five others, saying: Lord, you gave me five talents; behold, I have gained five more besides. His master said to him: Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your master. And he who had received the two talents also came forward and said: Lord, you gave me two talents; behold, I have gained two others. His master said to him: Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your master.” So the first came forward as one who had confidence because he had worked and gained. For his very confidence made him bold to come first to the master and to speak boldly, saying: “Lord, you gave me five talents; behold, I have gained five other talents besides them.” To him the master spoke a word that all of us must long for, when our Lord settles accounts with us too, saying: “Well done, good and faithful servant”; the opposite of the word he spoke to the third: “Wicked and lazy servant.” Who would not wish, taking encouragement from this scripture, to hear from his Lord: “Faithful”? I think this is like what was said of Abraham, that Abraham believed God and it was reckoned to him as righteousness; so too with him who heard from his master: “Faithful servant.” Without doubt his faith was reckoned to him as righteousness, just as the faith of the one who was faithful in a little was reckoned as righteousness. And all the things of this life are little, so that the whole mystery of the resurrection and the administration of the heavenly goods may be entrusted to him. Let us see also where this good and faithful servant enters, who was faithful in the little of this life. “Enter,” he says, “into the joy of your master.” For there all is delightful and all is joy, when those who weep here will laugh there, and those who mourn in a praiseworthy way will receive a worthy consolation. And as for the words “coming forward,” whether of the one who had received five talents or of the one who had received two, I understand them of the going forward and passage from this world to that one. And see that the master uttered no other word to the second than he uttered to the first, saying: “Well done, good and faithful servant; you have been faithful over small things, I will set you over great.” Since the same things were said to both, I ask whether perhaps the one who had lesser ability, and exercised all that he had as he ought, will have nothing less with God than the one who was of greater ability, so that in them may be fulfilled what was said: “He who had much did not have too much, and he who had little did not have too little.” Something similar is shown also concerning the commandment of love toward God and toward one's neighbour, which says: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” For without doubt, when someone has loved God with all his heart and with all his soul and with all his strength, he has the same reward of love as one who had a greater heart, or who has a more eminent soul, or who received greater strength. For this alone is required: that whatever a man has from God, he use all of it for the glory of God. ### Scripture references - Matt 25:20: quotation, high confidence - Matt 25:21: quotation, high confidence - Matt 25:22: quotation, high confidence - Matt 25:23: quotation, high confidence - Matt 25:26: quotation, high confidence - Gen 15:6: quotation, high confidence - Rom 4:3: allusion, medium confidence - Luke 6:21: allusion, high confidence - Matt 5:4: allusion, medium confidence - Exod 16:18: quotation, high confidence - 2 Cor 8:15: quotation, high confidence - Matt 22:37: quotation, high confidence - Mark 12:30: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 25:20–23, 26; Gen 15:6 (cf. Rom 4:3); Luke 6:21; Matt 5:4; Exod 16:18 (cf. 2 Cor 8:15); Matt 22:37; Mark 12:30. ### Citation (SBL) Origen, Comm. Ser. Matt. 67 (PG 13:1707b–1708b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-67). ## Commentary on Matthew, Latin Series 68 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-68 - Source: PG 13:1708b–1710a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The servant with one talent stands for believers who hide their faith and think of God as harsh; the Lord reaps where the righteous sowed and counts gifts to the poor as given to himself, and he is severe only to those who abuse his mercy, so his words must be entrusted to hearers who will pass them on. ### Latin text Accedens autem et qui unum talentum acceperat, ait : Domine, scio quia homo durus es, et meo tis ubi non seminasti, et congregas ubi non sparsisti; et timens abii, et abscondi talentum tuum in terra. Ecce habes tuum. Respondeas autem dominus ejus, dixit ei : Male serue et piger, sciebas quia meto ubi non seminavi , et congrege ubi non sparsi. Oportuit ergo te committere pecuniam meant nummulariis, ut veniens recepissem eam cum usuris . Videtur mihi iste qui unum talentum accepit, fuisse inter credentes quidem, non autem et fiducialio ter agentes in lide, sed latere volentes, et omnia laρ cientes ut non cognoscantur quasi Christiani. Forsitan autem et alii mores eorum non satis erant culpabiles, et quod acceperunt cusrodiunt quidem, non autem et addunt, neque negotiantur, neque fiducialiler agunt in eo : propterea verbum in eis non Ρνοίθοῖῑ ad malus. neque alios acquisivit. Adhuc videntur mihi qui hujusmodi sunt, timorem Dei habere et sapere de eo quasi aliquo austero, et duro, et implacabili. Sic enim verba ipsa signiticaut respondentis , et dicentis, sciebam quia durus es, et quasi qui sciebat eum metere ubi uon seminavit et congregare ubi non sparsit. Propter quod respondens ei dominus ejus , et arguens eum quasi malum servum et pigrum , non quidem confessus est se esse hominem durum, sicut ille arbitrabatur, trieteris autem sermonibus ejus consensit dicens : Et sciebas quia meto ubi non seminari, et congrege ubi non sparsi. Quomodo autem intelligamus quod vere Dominus n‘ostcr metit ubi non seminavit, et congregat ubi non sparsit? Mihi hoc videtur in loco isto quoniam justus seminat in spiritu , ex quo et metet vitam aeternam . Omnia autem quae ab altero, id est a justo viro, seminantur et metuntur ad vitam teter-nam, metit Deus; Dei enim est possessio justus , qui metit ubi non ipse seminavit, sed ille justus. Conscquenter ct illud dicemus, quoniam justus dispersit, dedit pauperibus. Dominus autem in suo colliget universa quantacunque justus dispersit et dedit pauperibus. Metens autem quae non seminavit, et congregans quae non sparsit, sibi computat et sibi arbitratur esse collata, quaecunque pauperibus fidelibus fuerint seminata vel sparsa, dicens ad eos qui bene proximis suis feceram ε γε, nite, benedicti Patris mei , Itwreditate regnum quod vobis paratum est. Esurivi enim, et dedistis mihi manducare , et caetera ο. Et quia vult metere ubi non seminavit, et congregare ubi non sparsit, cum non invenerit, dicet ad eos qui non prwbuerunt ei metere et congregare : Discedite a me, maledicti, in ignem 'a’ternum , quem praeparavit Pater meus diabolo et angelis ejus. Esuriri enim, et non dedistis mihi manducare , et caetera . Nam et. vere durus cst, secundum quod ait Mattbaeus”, et austeras, secundum quod ait Lucas υ. Sed his qui miscricordia Dei abutuntur ad negligentiam suam, non ad conversationem suam, sicut ait Apostolus : Vide sanitatem Dei et severitatem, in eos quidem qui ceciderunt severitatem, in te autem bonitatem si permanseris in bonitate. Qui enim bonum jodicat Deum, credens indulgentiam accipere si luerit conversus ad eum, illi bonus est Deus. Qui autem existimat eum sic bonum, ut non curet de peccatis pcecantium , illi non est bonus Deus, sed austeros. Zelans est enim super peccata hominum contemnentium se. Tamen quasi Christo metente quae non seminavimus, et congregantc quae non sparsimus, scminemus in spiritu, et spargamus pauperibus, et talentum Dei non abscondamus in terra. Nec enim bonus bujusmodi timor , nec liberat nos talis timor ab exterioribus tenebris illis cum fuerimus damnati quasi mali servi et pigri. Mali quidem, quia non sumus usi probata illa pe- ι) conia Domitiicmum verborum cum quibus poteramus negotiari et discutere Christianitatis eloquia, ct acquirere bonitatis Dei altiora mysteria. Pigri autem, quia non luimus operati cum eloquiis Dei salutem, vel nostram, vel aliorum, eum deberemus mittere pecuniam Domini nostri, id est eloquia, auditoribus nummulariis qui omnia tentant, et probant, ut bonum quidem dogma et verum teneant, reprobum autem et falsum repellant, ut cum venerit Dominus, eloquia illa quae commisimus nos, cum usuris recipiat, et cum additamentis ab eis qui acceperunt a nobis. Omnis enim pecunia , id est onme verbum quod habet in se formam Dei regalem, et imaginem Verbi ejus, legitimum est. Num» mulariis ergo viris jubet credere verbum , qui possunt ejus reddere usuras. Reddit autem usuras verbi qui iterum festinat salvare cum eo, sicut ipse salvatus est : sicut Andreas, Petrus, Philippus, Nathanael, Matthaeus publicanus. Et hoc est quod dicit Apostolus : Qua: audisti a me per multos testes , lia’c commenda fidelibus hominibus qui idonei erunt et alios docere. Similiter et Dominus dicit“: Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut introeuntes videant lumen. ### English translation (Claude) “And he who had received the one talent also came forward and said: Lord, I know that you are a hard man, reaping where you did not sow and gathering where you did not scatter; and being afraid I went away and hid your talent in the ground. Here you have what is yours. But his master answered and said to him: Wicked and lazy servant, you knew that I reap where I did not sow and gather where I did not scatter. You ought therefore to have entrusted my money to the money-changers, so that at my coming I would have received it back with interest.” It seems to me that this man who received one talent was among the believers, but not among those who act boldly in the faith; rather among those who wish to stay hidden and do everything so as not to be recognized as Christians. Perhaps the rest of their conduct was not very blameworthy, and they do keep what they received, but they do not add to it, nor trade, nor act boldly with it; therefore the word does not advance in them to more, nor has it won others. Further, those who are of this kind seem to me to fear God and to think of him as someone austere and hard and implacable. For so the very words of the one who answers indicate: “I knew that you are hard,” as one who knew that he reaps where he did not sow and gathers where he did not scatter. Therefore his master, answering him and rebuking him as a wicked and lazy servant, did not confess that he was a hard man, as the servant supposed, but agreed with the rest of his words, saying: “And you knew that I reap where I did not sow and gather where I did not scatter.” How then are we to understand that our Lord truly reaps where he did not sow and gathers where he did not scatter? It seems to me in this passage that the righteous man sows in the Spirit, from which he will also reap eternal life. All things that are sown by another, that is, by a righteous man, and are reaped for eternal life, God reaps; for the righteous man is God's possession, and God reaps where he did not himself sow, but that righteous man did. Consequently we will say this too: the righteous man has scattered, he has given to the poor; and the Lord in his time will gather all that the righteous man scattered and gave to the poor. Reaping what he did not sow and gathering what he did not scatter, he counts as his own, and considers conferred on himself, whatever has been sown or scattered on the faithful poor, saying to those who did good to their neighbours: “Come, blessed of my Father, inherit the kingdom prepared for you. For I was hungry and you gave me to eat,” and the rest. And because he wishes to reap where he did not sow and gather where he did not scatter, when he does not find it, he will say to those who did not let him reap and gather: “Depart from me, you cursed, into the eternal fire which my Father prepared for the devil and his angels. For I was hungry and you did not give me to eat,” and the rest. For he is indeed hard, as Matthew says, and austere, as Luke says; but to those who abuse the mercy of God for their own negligence, not for their conversion, as the Apostle says: “See the kindness and severity of God: severity toward those who fell, but kindness toward you, if you continue in kindness.” For whoever judges God to be good, believing that he will receive pardon if he turns to him, to him God is good. But whoever thinks him good in such a way that he does not care about the sins of sinners, to him God is not good but austere. For he is jealous over the sins of men who despise him. Yet, since Christ reaps what we did not sow and gathers what we did not scatter, let us sow in the Spirit, and scatter to the poor, and let us not hide God's talent in the ground. For such fear is not good, nor does such fear free us from that outer darkness when we have been condemned as wicked and lazy servants. Wicked, because we did not use that tested money of the Lord's words, with which we could have traded and examined the sayings of Christianity and acquired the higher mysteries of God's goodness. Lazy, because we did not work out salvation, our own or others', with the words of God, when we ought to have sent our Lord's money, that is, his words, to hearers who are money-changers, who test and prove all things, so as to hold fast the good and true doctrine and reject the counterfeit and false; so that when the Lord comes he may receive with interest the words which we entrusted, and with increase from those who received them from us. For every coin, that is, every word that bears in itself the royal form of God and the image of his Word, is lawful currency. So he commands that the word be entrusted to men who are money-changers, who can render its interest. And he renders the interest of the word who in turn hastens to save others with it, as he himself was saved: like Andrew, Peter, Philip, Nathanael, Matthew the tax collector. And this is what the Apostle says: “What you have heard from me through many witnesses, entrust to faithful men who will be able to teach others also.” Likewise the Lord says: “No one lights a lamp and puts it under a bushel, but on a lampstand, so that those who come in may see the light.” ### Scripture references - Matt 25:24: quotation, high confidence - Matt 25:25: quotation, high confidence - Matt 25:26: quotation, high confidence - Matt 25:27: quotation, high confidence - Gal 6:8: allusion, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Matt 25:34: quotation, high confidence - Matt 25:35: quotation, high confidence - Matt 25:41: quotation, high confidence - Matt 25:42: quotation, high confidence - Luke 19:21: allusion, high confidence - Rom 11:22: quotation, high confidence - Phil 2:12: echo, low confidence - 1 Thess 5:21: allusion, high confidence - 2 Tim 2:2: quotation, high confidence - Luke 11:33: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. - “Which my Father prepared” (Matt 25:41) follows a Latin variant reading; the usual text has “which was prepared”. - Quotations: Matt 25:24–27; Gal 6:8; Ps 112:9 (111:9 LXX); Matt 25:34–35, 41–42; Luke 19:21; Rom 11:22; 1 Thess 5:21; 2 Tim 2:2; Luke 11:33. ### Citation (SBL) Origen, Comm. Ser. Matt. 68 (PG 13:1708b–1710a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-68). ## Commentary on Matthew, Latin Series 69 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-69 - Source: PG 13:1710a–1711a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God can take the capacity from one who neglects it and give it to one who multiplies it, since every virtue is nothing without God's grace; the useless servant is cast into an outer darkness that may lie outside the world. ### Latin text Tollite ab eo itaque talentum , et detur ei qui habet decem talenta . Vides quia tollitur talentum a malo servo et pigro , et datur ei qui habet decent talenta. Quomodo autem tollitur ab aliquo quod datum fuerat ei, et alteri datur bene agenti, ut habeat etiam haec super illa quae acquisivit, non satis facile est explicare : tamen possibile est. Quoniam qui idoneum facit in aliquo sensum in dogmatibus veritatis , potest sua divinitate Deus auferens snfiicientiam ab eo qui pigrius ea est usus , dare ci qui ’ eam multiplicavit. Omni enim habenti dabitur, et abundabit; ab eo autem qui "Ott/101181, et quod Itabet auferetur ab eo . Utputa , fidem habenti qua: est ex nobis, dabitur gratia fidei quae est per spiritum fidei, ct abundabit; et quidquid habuerit quis ex naturali creatione, cum exercuerit cum [illud], accipit ad [id] ipsum et ex gratia Dei, ut abundet et firmior sit in eo ipso quod habet. Non enim de sapientia sola , sed de omni virtute intelligendum est nobis quod ait Salomon : Et si fuerit quis perfectus inter filios hominum, si abfuerit ab illo sapientia tua, in nihilum reputabitur. Sic et qui perfectus fuerit in castitate, aut in jnstitia , aut iu veritate, aut pietate, non fuerit autem ei aut castitas, aut justitia, aut virtus, aut pietas quae venit ex gratia Dei, in nihilum reputatur bujusmodi homo. Pr0ptcrea si volumus ut detur nobis virtus perfectior, et abundet in nobis, quod perlectum es: inter homines per diligentiam omnimodo acquiramus; et p0stquam acquisierimus, quasi intelligentes quoniam in nihilum haec reputantur sine gratia Dei, hutniliemus nosmetipsos sub manu valida Dei 9° , et oremus sine ira et disceptatione levantes puras manus ’ί , ιιι omnium honorum quas sunt in nobis perfectio detur ex Deo, ct faciat nos perfectos et acceptabiles Deo quasi filios Dei. Iste autem qui unum acccperat talentum et absconderat ipsum in terra, non solum quasi malus et piger arguitur, sed quasi inutilis mittitur in tenebras exteriores , ubi nulla illuminatio est, forsitan nec corporalis , nec est respectiov Dei illic , sed quasi indigni speculatione Dei qui talia peccaverunt, condemnantur in his (ιιιαι exteriores tenehra: appellantur : forsitan donec intellexerunt, ut convertantur et digni eiliciantur exire ab eis : forsitan et propter aliam causam quam nos ignoramus: quoniam legimus aliquem qui fuit ante nos exponentem de tenebris abyssi, et dicentem quoniam abyssus est extra mundum foris et tenebrze. Consideremus ergo si potest vera esse expositio ejus, ut exteriores tenebras illas intelligamus, ut quidam quasi indigni toto mundo in abyssum illam quam ille exposuit foras ejiciantur , in qua sunt tenehrze , nemine eas illuminante, cum sint extra totum mtmdum. ### English translation (Claude) “Take the talent from him, therefore, and give it to him who has ten talents.” You see that the talent is taken from the wicked and lazy servant and given to him who has ten talents. How something that had been given to someone is taken from him and given to another who does well, so that he has this too in addition to what he acquired, is not very easy to explain; yet it is possible. For God, who makes the understanding in someone capable in the doctrines of truth, can by his divinity take the capacity from one who used it rather lazily and give it to one who multiplied it. “For to everyone who has will more be given, and he will have abundance; but from him who does not have, even what he has will be taken away.” For example, to one who has the faith that comes from ourselves will be given the grace of faith that comes through the Spirit of faith, and he will have abundance; and whatever anyone has from his natural creation, when he exercises it, he receives toward that very thing from the grace of God as well, so that he abounds and is firmer in the very thing he has. For not of wisdom alone, but of every virtue, we must understand what Solomon says: “Even if one is perfect among the sons of men, if your wisdom is absent from him, he will be reckoned as nothing.” So too, one who is perfect in chastity, or in righteousness, or in truth, or in piety, but has not the chastity, or righteousness, or virtue, or piety that comes from the grace of God, such a man is reckoned as nothing. Therefore, if we wish a more perfect virtue to be given us and to abound in us, let us by every means acquire with diligence what is perfect among men; and after we have acquired it, understanding that these things are reckoned as nothing without the grace of God, let us humble ourselves under the mighty hand of God, and pray without anger or dispute, lifting up pure hands, that the perfection of all the good things in us may be given from God, and may make us perfect and acceptable to God as sons of God. And this man who had received one talent and hidden it in the ground is not only rebuked as wicked and lazy, but is also sent, as useless, into the outer darkness, where there is no light, perhaps not even bodily light, nor is God's regard there; but those who have sinned in this way, as unworthy of the contemplation of God, are condemned to what is called the outer darkness: perhaps until they come to understand, so that they may be converted and be made worthy to come out of it; perhaps also for another reason of which we are ignorant. For we have read someone before us expounding the darkness of the abyss and saying that the abyss and darkness are outside the world. Let us consider, then, whether his exposition can be true, so that we understand that outer darkness thus: that some, as unworthy of the whole world, are cast out into that abyss he expounded, in which there is darkness, with no one to light it, since it is outside the whole world. ### Scripture references - Matt 25:28: quotation, high confidence - Matt 25:29: quotation, high confidence - 2 Cor 4:13: allusion, medium confidence - 1 Pet 5:6: quotation, high confidence - 1 Tim 2:8: quotation, high confidence - Matt 25:30: allusion, high confidence ### Extrabiblical texts - Wis 9:6 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. The words in square brackets in Migne ([illud], [id]) are translated. - Origen raises, as a possibility, that those condemned to outer darkness may come to understanding, be converted, and come out; he also offers other explanations. Translated as written. The earlier writer on the abyss outside the world is unidentified. - “Even if one is perfect … he will be reckoned as nothing” is Wis 9:6. - Quotations: Matt 25:28–30; 2 Cor 4:13; Wis 9:6; 1 Pet 5:6; 1 Tim 2:8. ### Citation (SBL) Origen, Comm. Ser. Matt. 69 (PG 13:1710a–1711a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/65/#p-69). ## Commentary on Matthew, Latin Series 70 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-70 - Source: PG 13:1711a–1714a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The judgement of the nations is not merely an exhortation to generosity: at Christ's second coming his divinity will be manifest to all everywhere, not in one place, his throne is the saints or angelic powers, the sheep are the gentle and the goats the wicked, and the “laying down” of the world is a mystery not to be written down. ### Latin text Cum venerit Filius hominis in gloria sua, et omnes angeli cum eo, tunc sedebit super sedent gleriz sum, et congregabantur ante eum omnes gentes, et caetera θ’. lndiseussus quidem sermo videtur esse manifestus, quasi exhortans homines ad dandum et largiendum , et avertens ab omni inhumanitate et parcitate. Videamus tamen quid quaerere oportet in ro propter eos qui nihil arbitrantur aliud in eo nisi exhortationem humanitatis. Certe secundum et gloriosum Christi adventum fore credit omnis Ecclesia, quando et Filius Dei qui assumptus est in gloria, sic cum gloria huc revertetur in specie sua et pulchritudine sua, ut corpus ejus sit quale fuit cum transformalus fuisset in monte coram tribus discipulis coascendentibus ei : nt jam non tribus, nec aliis paucis, sed universis gentibus congregatis ante eum appareat, et sedeat super sedem gloria: sine, et tunc segregabit malos a bonis. Utrum autemc omnes ab omnibus qui in omnibus generationibus 887 fuerint, aut illa: tantum quae in consummatione fuerint derelietze , aut illae tantum quae crediderunt in Deum per Christum, et ipsa! utrum omnes, an non omnes, non satis est manifestum. Tamen quibusdam videtur de differentia earum quae crediderunt, haec esse dicta. Quantum ergo ad simplicem textum, nec qui a dextris consistunt alia causa laudantur, et in praeparatum regnum vocantur , nisi propter solam humanitatem; nec qui sunt a sinistris alia causa confunduntur et deputantur in ignem , nisi propter inhumanitatem. Quid ergo? Si isti qui humani fuerunt circa virtutes exteras negligentes fuerunt, consequentur talia haec promissa? aut illi qui non fuerunt humani, si alias impleverunt virtutes, maledicti erunt omnino, et in ignem sunt condemnandi, et hoc cum ipso diabolo ? Vides ergo quia necessariam habet sapientiam sermo. Item tractandum est utrum in loco futurus est Salvatoris adventus in gloriam , an alteram expositionem debemus exquirere. Quis enim erit locus ille, ut capiat in uno aspectu et omnes angelos venientes cum Christo et omnes gentes illic congregatas? Et de sede gloria: ejus quid est dicendum ? Putas corporale aliquod subsellium erit ἲ An etiam hoc opus habet interpretatione subtiliore? Propterea qui vult omnia Λ rationabiliter intelligere, multam sapientiam inveniet et in istis. Et periculosum quidem estde hujusmodi rebus exponere, sed ne propter intellectus difficultatem plenius tacentes derelinquamus eos qui moventur in istis ad fluctuandum, pauca de multis, secundum quod possibile est, exponamus. Existimo ergo quoniam erit tempus adventus Christi, quando tanta manifestatio futura est Christi et divinitatis ejus, ut non solum nullus justorum, sed nec aliquis peccatorum ignoret Christum secundum quod est , quando et peccatores cognOscent in conspectu suo sua delicta, et justi manifeste videbunt semina justitia: suae, ad qualem eos perduxerint linem. Et hoc est quod dixit : Congregabuntur ante eum omnes gentes. Si enim modo quando nec omnes cognoscunt Christum secundum quod est, nec ipsi qui videntur cognoscere, palam eum cognoscunt, sed in fide tantum intrant homines in conspectum ejus, quando agnitionem ejus accipiunt per fidem, sicut scriptu est : Intrate in conspectu ejus in exsuttatione”,quanto magis recte dicuntur omnes gentes ante eum congregandte et constituendae, quando palam omnibus, tam bonis quam malis, tam fidelibus quam infidelibus fuerit factus manifestus, ante oculos mentis eorum jam non fidei aut diligentia alicujus inquisitione repertus , sed ipsius divinitatis sua: manifestatione prolatus? Non in aliquo quidem loco apparebit Filius Dei cum venerit in gloria sua, in altero autem non apparebit, sed sicut ipse secundum comparationem fulguris exeuntis adventum suum voluit demonstrare, dicens ο* : Si dixerint nobis: Ecce in deserto , nolite exire; ecce in domo , nolite credere :sicut enim fulgur egreditur ab oriente, et apparet usque ad occidentem, sic erit adventus Filii hominis. Sicut enim fulgur egrediens ab oriente, et propterea quod omnia implet, apparet usque ad oecidentem, sic cum venerit Christus in gloria sua , preptereaque ubique futurus est, et ipse in conspectu omnium erit ubique, et omnes ubique erunt ln conspectu ipsius, et sic constituentur ante sedem gloriae ejus, hoc est ante regnum ejus et potestatem dominationis ipsius. Sedes autem ejus aut certe quidam perfectiores sanctorum dicuntur, de quibus scriptum est : Quoniam illic sederunt sedes in judicio ; aut quasdam virtutes angelice, de quibus die citur ’° : Sive sedes, sire dominationes. Ergo rex szecnlornm Deus Verbum , qui in forma factus est hominis, sedebit super hujusmodi sedem gloriae suae; et congregabantur ad eum omnes gentes jam non dispersae in dogmatibus falsis et multis de eo; et sic erunt ante eum, ut non localiter audiamus omnes gentes fieri ante eum, sicut nee localiter audimus justos ea dicturos quae sunt dicturi. Quamliu ergo confusi sunt iniqui, nec se cognoscentes, nec Christum, sed in erroribus intenebricati tenentur : et justi quandiu per speculum et in enigmata ri- dent θ’, et ex parte seipsos cognoscunt, non secundum quod vere sunt; tandiu non sunt segregati boni a malis; cum autem propter manifestationem filii Dei omnes ad intellectum venerint suum, tunc Salvator segregabit bonos a malis. Oves autem dicti sunt qui salvantur propter mansuetudinem quam didicerunt ab eo qui dicit ης Discite a me quia mitis sum et humilis corde, et propter quod usque ad occisionem parati fuerunt venire imitantes Christum, qui sicut ovis ad occisionem ductus est, et sicut agnus coram tondente se sine voce; et non simpliciter sine voce, sed coram tondente se sine voce, id est coram auferente quae sunt ipsius et diripiente. Haedi autem dicuntur mali, quia aspera et dura saxa male ascendunt, et per praecipitia eorum incedunt. Sic intellige mihi et sanctos a dextris , qui dextra opera operati sunt, et plenius sunt conversi ad justitiam, quae semper a dextris est Dei. Propterea secundum dignitatem actuum suorum dextrorum a dextris consistunt, et acceperunt mercedem suorum dextrorum, dextram regis, in qua requies et gloria est. Qui autem ad perversitatem vitae seipsos separaverunt a dextris pr0pter opera sua pessima ct sinistra, ceciderunt in sinistram, id est in tristitiam tormentorum damnati, propter quod a sinistris consistunt. Tunc dicet ad eos qui sunt a dextris, invitaus eos ad se : Venite, ut quidquid minus fuerat eis , cum perfectius uniti fuerint Christo, cousequantur audientes : Venite, et facientes. Tale est quod dicit apud Lucam " : Auferte talentum ab eo, ο et date ei qui habet decem. Omnis enim qui habet, addetur ei: qui autem non habet, et quod videtur habere, auferetur ab eo. Vocat autem illos benedictos Patris, addito benedicti Patris mei, ut eminentia benedictionis eorum manifestetur, qui benedicti sunt a Domino qui fecit coelum et terram; et forsitan quia sunt aliqui inferiores qui benedicti quidem sunt, non autem Patris. Accipite regnum quod vobis prwparatum est a constitutione mundi . Quod in Latino habet, ᾳ constitutione mundi, in Graeco sic habet : α depositione mundi, ct secundum Graecum sermonem exponit quae secundum Latinum non conveniebat exponere. Quare autem nomine depositionis de mundo frequenter utuntur Scripturze, sicut et hic dicens: α depositione mundi, quaerat qui potest, sciens quia non omne quod creatum est, depositum dicitur, nec scriptum est alicubi, a depositione sedium, aut dominationum , aut principatuum. Congregaus autem ex omnibus nomen depositionis, si forte in altero aliquo dictum est, et comparans ea cum his quae dicuntur de mundi depositione, ascendens per verbum ad caetera creata quidem, non autem deposita, ex eo quod non est eorum facta depositio, videbis causam nominata: depositionis, quod nomen tantum de mundo suscipitur. Credere autem haec talia litteris quae possunt et in manus hominum male moratorum venire, et calumniatorum, et novitatis amatorum, non est religiosum, ut ne margaritae nimis exoperatae ante porcos mittantur, neque sancta canibus dentur . ### English translation (Claude) “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory, and all nations will be gathered before him,” and the rest. If not examined, the passage seems plain, as exhorting people to give and to be generous, and turning them away from all inhumanity and stinginess. Yet let us see what must be investigated in it, for the sake of those who think there is nothing else in it but an exhortation to humanity. Certainly the whole Church believes that there will be a second and glorious coming of Christ, when the Son of God, who was taken up in glory, will return here with glory in his own form and beauty, so that his body will be as it was when he was transfigured on the mountain before the three disciples who went up with him: so that he appears no longer to three, nor to a few others, but to all the nations gathered before him, and sits on the throne of his glory; and then he will separate the bad from the good. But whether it means all the nations of all who have lived in all generations, or only those left at the consummation, or only those that have believed in God through Christ, and of these whether all or not all, is not clear enough. Yet to some it seems that this was said about the differences among those who have believed. As far, then, as the simple text goes, those standing on the right are praised and called into the prepared kingdom for no other reason than their humanity alone, and those on the left are put to shame and assigned to the fire for no other reason than their inhumanity. What then? If those who were humane were negligent about the other virtues, will they obtain such promises? Or will those who were not humane, if they fulfilled the other virtues, be utterly cursed and condemned to the fire, and that with the devil himself? You see, then, that the passage needs wisdom. Again, it must be discussed whether the Saviour's coming in glory will be in a place, or whether we must seek another explanation. For what place will that be, that it can hold in one view both all the angels coming with Christ and all the nations gathered there? And what is to be said of the throne of his glory? Do you suppose it will be some bodily seat? Or does this too need a subtler interpretation? So whoever wishes to understand all things rationally will find much wisdom in these things too. It is dangerous to expound such matters; but lest, because of the difficulty of understanding, we keep completely silent and abandon those who are moved by these things to waver, let us expound a few things out of many, as far as is possible. I think, then, that the time of Christ's coming will be when there will be so great a manifestation of Christ and his divinity that not only none of the righteous, but not even any of the sinners, will fail to know Christ as he is; when sinners will recognize their offences before their own eyes, and the righteous will plainly see to what end the seeds of their righteousness have brought them. And this is what he said: “All nations will be gathered before him.” For if now, when not all know Christ as he is, and not even those who seem to know him know him openly, but people enter into his presence by faith alone when they receive knowledge of him through faith, as it is written, “Enter into his presence with exultation,” how much more rightly are all nations said to be gathered and set before him when he has been made openly manifest to all, good and bad alike, faithful and unfaithful alike, before the eyes of their mind, no longer found by faith or by anyone's diligent search, but brought forth by the manifestation of his own divinity? The Son of God will not appear in one place and not appear in another when he comes in his glory; but as he himself wished to show his coming by comparison with the lightning going out, saying: “If they say to you, Behold, he is in the desert, do not go out; behold, he is in the house, do not believe it. For as the lightning goes out from the east and appears even to the west, so will be the coming of the Son of Man.” For as the lightning going out from the east, because it fills all things, appears even to the west, so when Christ comes in his glory, and for that reason will be everywhere, he will be in the sight of all everywhere, and all everywhere will be in his sight; and so they will be set before the throne of his glory, that is, before his kingdom and the power of his dominion. His thrones are said to be either certain of the more perfect saints, of whom it is written, “For there thrones were set for judgement,” or certain angelic powers, of whom it is said, “Whether thrones or dominions.” So the King of the ages, God the Word, who was made in the form of man, will sit on such a throne of his glory; and all nations will be gathered to him, no longer scattered among many false doctrines about him; and they will be before him in such a way that we do not understand all nations as coming before him in a place, just as we do not understand in a place that the righteous will say what they are going to say. As long, then, as the wicked are confused, knowing neither themselves nor Christ, but are held darkened in errors, and as long as the righteous see through a mirror and in an enigma, and know themselves in part, not as they truly are, so long the good are not separated from the bad; but when, through the manifestation of the Son of God, all have come to the understanding of themselves, then the Saviour will separate the good from the bad. Those who are saved are called sheep because of the gentleness they learned from him who says, “Learn from me, for I am gentle and humble of heart,” and because they were ready to go even to slaughter, imitating Christ, who was led as a sheep to slaughter, and as a lamb before its shearer, without voice; and not simply without voice, but without voice before its shearer, that is, before one taking away and plundering what is his. And the wicked are called goats, because they climb rough and hard rocks to their harm and walk along their precipices. So understand with me that the saints are on the right, who have done right works and are more fully turned to righteousness, which is always at God's right hand. Therefore, according to the worth of their right deeds, they stand on the right, and have received the reward of their right deeds, the right hand of the King, in which are rest and glory. But those who, through the perversity of their life, have separated themselves from the right by their very wicked and sinister works, have fallen to the left, that is, condemned to the sorrow of torments; and so they stand on the left. “Then he will say to those on the right,” inviting them to himself, “Come,” so that whatever was lacking to them, when they are more perfectly united to Christ, they may obtain, hearing “Come” and doing it. Such is what he says in Luke: “Take the talent from him and give it to him who has ten. For to everyone who has, more will be added; but from him who does not have, even what he seems to have will be taken away.” And he calls them blessed of the Father, adding “blessed of my Father,” so that the eminence of their blessing may be made plain, since they are blessed by the Lord who made heaven and earth; and perhaps because there are some lower ones who are blessed, but not of the Father. “Receive the kingdom prepared for you from the foundation of the world.” Where the Latin has “from the foundation of the world,” the Greek has “from the laying down of the world,” and he expounds according to the Greek word what could not fittingly be expounded according to the Latin. Why the Scriptures frequently use the term “laying down” of the world, as here, “from the laying down of the world,” let him inquire who can, knowing that not everything created is said to be laid down, nor is it written anywhere “from the laying down of thrones, or dominions, or principalities.” If you gather from every place the term “laying down,” wherever else it may be used, and compare those passages with what is said about the laying down of the world, rising through the word to the other things which were created but not laid down, since no laying down of them took place, you will see the reason for the term “laying down,” since the term is used only of the world. But to entrust such things to writing, which may come into the hands of men of bad character, slanderers, and lovers of novelty, is not reverent, lest pearls too finely worked be cast before swine, or holy things given to dogs. ### Scripture references - Matt 25:31: quotation, high confidence - Matt 25:32: quotation, high confidence - Matt 25:33: allusion, high confidence - Matt 25:34: quotation, high confidence - Matt 17:2: allusion, high confidence - Ps 100:2 (99:2 LXX): quotation, high confidence - Matt 24:26: quotation, high confidence - Matt 24:27: quotation, high confidence - Ps 122:5 (121:5 LXX): quotation, high confidence - Col 1:16: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Matt 11:29: quotation, high confidence - Isa 53:7: allusion, high confidence - Luke 19:24: quotation, high confidence - Luke 19:26: quotation, high confidence - Ps 115:15 (113:23 LXX): allusion, medium confidence - Matt 7:6: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 71 (from “Receive the kingdom prepared for you”), whose numeral was misread in the scan; the numeral and a block of leaked footnote references are removed by logged corrections, and “goats” renders the scan's misread [laedi (haedi). - The remark on “the Latin” and “the Greek” (constitutio, Greek καταβολή, “laying down”) is the ancient Latin translator's own comment on Origen's Greek exposition. - Quotations: Matt 25:31–34; Matt 17:1–2; Ps 100:2 (99:2 LXX); Matt 24:26–27; Ps 122:5 (121:5 LXX); Col 1:16; 1 Cor 13:12; Matt 11:29; Isa 53:7; Luke 19:24, 26; Ps 115:15 (113:23 LXX); Matt 7:6. ### Citation (SBL) Origen, Comm. Ser. Matt. 70 (PG 13:1711a–1714a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-70). ## Commentary on Matthew, Latin Series 72 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-72 - Source: PG 13:1714a–1717a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The works of mercy stand for every virtue, bodily and spiritual: Christ is fed, clothed, received, and visited in his weak and imprisoned members; the Father blesses, but each person is the author of his own curse, and the eternal fire, invisible, was prepared not for men but for the devil and his angels. ### Latin text Esuriui, et dedistis mihi manducare, et ca!tera . Videtur mihi per hsce , quia non unius justitiaa species remuneratur, sicut existimant multi. Absurdum est enim nihil aliud intelligere virtutis in eo qui ita remuneratur, nisi tantum communicationem humanitatis. Non enim hoc dicimus ut negligentius studeamus humanitatem, cum sit omnibus fidelibus praecipue observanda, sed ut omnia aqualiter aut ut pene aequaliter Studeamus, ut propterea ex omnibus onmem benedictionem percipiamus in coelestibus in Christo Jesu. Primum autem sciendum est quoniam,“ sicut, quantum ad textum , non sullicit ad consequendam regni caelestis hereditatem, dare esurientibus manducare, nisi et czetera fecerimus quae subsequuntur, sic non possibile omnia illa secundum textum implere, sicut existimant multi , nisi ex parte egerimus contra Dei mandatum. Necesse est eum et quaestuosum esse, ut det cibum, et potum , et vestimentum Christo esurienti, et sitienti, et algenti in sanctis, ut hoc modo et peregrinum eum colligat, et infirmum visitet, et eat ad eum in carcerem. Vere autem sive secundum simpliciora et corporalia bene facta intelligamus, sive secundum spiritalia , certum cst quoniam sive hoc, sive illo modo quis faciat opus bonum et nutriat animas spiritalibus cibis, sive qualemcunque speciem boni operis quis fuerit cperatus propter Deum , Christo esurienti et sitienti dat cibum et potum. Sive quae facimus sanctis qui sunt divites meritis, pauperes rebus, sive in quibuslibet qui meritis pauperes sunt, etsi fuerint divites rebus, sive in qualibuscunque causis mandatum Christi quis fecerit , Christum cibat et potat, qui fidelium justitiam et veritatem manducat et bibit. Item Christum algentem teximus vestimento, accipientes sapientiae tecturam a Deo, ut per doctrinam aliquos doceamus , et induamus eos viscera misericordiae, castitatem, matrs suetudinem, humilitatem, caeterasque virtutes : qua: omnes virtutes spiritalia sunt vestimenta eorum qui audiunt doctrinam docentium eas, secundum eum qui dicit : Induite vos uiscera misericordia, benignitatem, humilitatem , mansuetudinem, et caetera . Magis autem et ipsum Christum qui haec omnia lidelibus est, secundum eum qui dixit : Induite Dominum Iesum. Cum ergo ejusmodi vestimentis vcstierimus unum de minimis in Christo credentibus, ipsum Dominum videmur vestiisse,ut ne, quantum ad nos, nudum sit verbum Dei in mundo. Sed et peregrinum Dei Filium constitutum, et domesticos corporis ejus peregrinos in mundo ab omnibus actibus corporalibus, sicut ipse et de se et de discipulis suis dicit δε Ει isti non sunt de hoc mundo, sicut et ego non sum de hoc mundo. Et quaerit Christus cunt suis animam ubi succedat.-Quando ergo praeparamus cor nostrum diverSis virtutibus ad receptaculum ejus vel illorum qui sunt ipsius, ipsum peregrinantem suscipimus in domum pectoris nostri, facientes cmnaculum magnum, mundatum et ornatum ad susceptionem Christi peregrinantis in mundo, cieterorumque discipulorum ipsius. Quorum enim verbum suscipimus, et ipsos suscepisse videmur in nobis, et per ipsos Christum, cujus bajulant verbum. Item in infirmatis hominibus, sive a fide, sive ab aliqua opere bono, aut scandalum patientibus, Christus infirmatur et scandalum patitur, sicut ipse dicit ad Petrum quae carnis sunt sapientem : Scandalum mihi es ", hoc est, infirmitas mihi es. Sed et omnes discipuli ejus dilecti simul cum talibus infirmantur ct scandalum patiuntur dicentes: Quis infirmatur, et non inlirmamur? quis scandalizatur, et non urimur nos“? Et si discipuli ejus confirmantur infirmis, quanto magis ipse Salvator creator 889. ipsorum? Nam quem major misericordia tenet hominum infirmorum, gravior constringit infirmitas talis. Cum ergo unum fratrum infirmorum visitaverimus, aut per doctrinam, aut per increpationem, aut per consolationem, aut precibus, aut terrore judicii, aut aliqua bona opera facientes in eum, fecerimus meliorare in Christo, ipsum Christum visitavimus, et confortavimus infirmatam, et ett-toros discipulos Christi talibus passionibus con- ε firmantes rél‘rigeramus, sicut Paulus ad Philemonem dicit : Gaudium enim magnum habuimus, et consolationem in cltaritate tua, quia viscera sanctorum requieverunt per te, frater. Et ne putes esse blasphemum, infirmum dicere Christum. lpse enim ex infirmitate est crucifixus propter misericordiam, et ipse infirmitates nostras portat, et omnes noti ipsius. Deinde omne quod hic est, carcer est Christi et eorum qui sunt ipsius. Propterea eamus ad eos qui in domo vinculorum istorum habentur quasi in carcere, et sunt in hoc mundo degentes, quasi carcere naturae necessitate constricti. Cum ergo abiorimus ad tales, et omne opus bonum fecerimus in ets, visitavimus eos in carcere, et Christum in eis. Videamus autem nisi generaliter haec intellecta, et υ ad simplicem humanitatem nos exhortantur, et ad omnia laudabilia facta, ut benedictionem dignis dicentem : Venite, benedicti Patris mei, consequi quis valeat digne. Non autem justi obliti eorum quae gerunt, tunc respondebunt ei dicentes : Domine, quando. te vidimus esurientem? et caetera : sed humilitatis causa laude benefactorum suorum indi. gnos se proclamantes. lpse autem volens eis ostendere suam compassionem in suis, etiam se pronuntiat esse in quibus fuerint fratres ejus, dicens υ : Amen dico vobis, ea: eo quod fecistis uni minimarum ’ me MATTHASUM Λ istorum fratrum nieorum, mihi fecistis. Videamus nullo quod dicit justis: Venite, benedicti Patris mei ; injustis autem : Discedite a me ; cum fuissent utique fideles, et intelligimus impletum in eis quod scriptum est η : Omni habenti dabitur, et abundabit; ab eo autent qui non habet, etiam quod videtur habere auferetur ab eo. Nam propinqui sunt Verbo, qui servant Dei mandatum, et vocantur ut adhuc magis propinquiores efficiantur audientes : Venite, benedicti Patris mei. Longe autem ab eo sunt, etsi videantur assistere ei, qui non faciunt mandata ipsius. Propter hoc tolletur ab eis et quod sibi videbantur assistere ei, audientes : Discedite α me; ut qui modo vel videntur esse ante eum, postea nec videantur. Propter quod et nos debemus llus conservare, ne audiamus et ipsi, et quasi elongantt-s nos ipsos a Domino : Discedite a me; ct omnia faciamus, ut dicat ad nos : Venite, benedicti Patri; mei. Considerandum est autem quoniam in sanctis non solum dictum est, benedicti, sed cum additamento, non qualemcunque honorem habentis, id est benedicti non alicujus alterius, nisi Dei Patris. Econtra autem quibus dicitur, maledicti, gen dicitur maledicti Patris mei. Nam benedictionis quidem ministrator est Pater, maledictionis autem unusquisque sibi est auctor, qui maledictione digna est operatus. Qui autem recedunt ah Jesu, decidunt in ignem aeternum, qui alterius generis est ab hoc igne quem habemus in usu. Nullus enim ignis inter homines est aeternus, sed nec multi temporis. exstinguitur enim cito. Eternus autem ignis est ille, de quo et Isaias dicit in fine prophetiae sure : Vermis eorum non morietur, et ignis corum ne: exstinguetur . Forsitan talis substantim est, ut invisibilia comburat ipse invisibilis constitutus, serundum quod ait Apostolus , quoniam quis ridentur, temporalia sunt; quae autem non videatur, teter-ria. Si ergo quae videntur temporalia sunt, qua! autem non videntur aeterna sunt, necesse est si visibilis est ille ignis, et temporalis sit. Si autem teternus est, et invisibilis est, quo puniuntur qui recedunt a Salvatore. Tale estquod dicit et Job” : Comedet eum ignis qui non accenditur. Nc autem mireris audiens esse invisibilem ignem et punientem, cum videas inter homines calorem corporibus accidentem, et non mediocriter cruciantcm, maxime eos qui ab eo validissime inoiestantur. Et considera quoniam regnum quidem non aliis praeparatum dicit a constitutione mundi nisi justis, et ideo reddet eis ipsum rex eorum Christus. Ignem autem teternum non illis quibus dicitur : Discedite a me, maledicti, paratum ostendit, sicut regnum justis, sed. diabolo et angelis ejus, quia, quantum ad se, homines non ad perditionem creavit, sed ad vitam ot gaudium. Peccantes autem conjungunt se diabolo, ct sicut qui salvantur sanctis angelis coarquantur. et fiunt lilii resurrectionis, et filii Dei, et angeli, sic qui pereunt, diaboli angelis coaequantur et fiunt filii ejus. ### English translation (Claude) “I was hungry and you gave me to eat,” and the rest. It seems to me that by these words not just one kind of righteousness is rewarded, as many think. For it is absurd to understand no other virtue in the one rewarded in this way than the mere sharing of kindness. We do not say this so that we may pursue kindness more negligently, since all the faithful must observe it especially, but so that we may pursue all things equally, or almost equally, and so receive from all of them every blessing in the heavenly places in Christ Jesus. First it must be understood that, as far as the text goes, just as giving food to the hungry is not enough for obtaining the inheritance of the heavenly kingdom unless we also do the rest that follows, so it is not possible to fulfil all those things according to the letter, as many think, without acting in part against God's commandment. For such a man would also have to be engaged in making money, so as to give food and drink and clothing to Christ hungry and thirsty and cold in the saints, and in this way also to take him in as a stranger, visit him when sick, and go to him in prison. But truly, whether we understand the simpler and bodily good deeds or the spiritual ones, it is certain that whether one does a good work in this way or in that, and nourishes souls with spiritual food, or performs any kind of good work for God's sake, he gives food and drink to Christ hungry and thirsty. Whether in what we do for the saints who are rich in merits but poor in goods, or for any who are poor in merits even if they are rich in goods, or in whatever circumstances someone has carried out Christ's commandment, he feeds Christ and gives him drink, who eats and drinks the righteousness and truth of the faithful. Likewise we cover Christ, when he is cold, with clothing, receiving the covering of wisdom from God, so that by our teaching we may teach some and clothe them with heartfelt mercy, chastity, gentleness, humility, and the other virtues; all these virtues are the spiritual clothing of those who hear the teaching of those who teach them, according to him who says: “Put on heartfelt mercy, kindness, humility, gentleness,” and the rest; and, more than that, we clothe them with Christ himself, who is all these things to the faithful, according to him who said: “Put on the Lord Jesus.” When therefore we have clothed one of the least who believe in Christ with such clothing, we are seen to have clothed the Lord himself, so that, as far as it rests with us, the word of God may not be naked in the world. We also take in the Son of God, who has become a stranger, and the members of his household, his body, who are strangers in the world, away from all bodily doings, as he himself says of himself and of his disciples: “And these are not of this world, as I too am not of this world.” And Christ with his own seeks a soul into which he may enter. When, therefore, we prepare our heart with various virtues to receive him, or those who are his, we receive him as a stranger into the house of our breast, making a large upper room, cleaned and furnished, to receive Christ, who is a stranger in the world, and the rest of his disciples. For when we receive people's word, we are seen to have received them in us, and through them Christ, whose word they carry. Likewise, in people who are weak, whether in faith or in some good work, or who suffer a stumbling, Christ is weak and suffers stumbling, as he himself says to Peter, who was minding the things of the flesh: “You are a stumbling block to me,” that is, you are a weakness to me. And all his beloved disciples are weak together with such people and suffer stumbling, saying: “Who is weak, and we are not weak? Who is made to stumble, and we do not burn?” And if his disciples become weak with the weak, how much more the Saviour himself, their creator? For the greater the mercy toward weak men that holds a person, the more heavily such weakness presses on him. When therefore we have visited one of the weak brothers, whether by teaching, or by rebuke, or by consolation, or by prayers, or by the terror of judgement, or by doing him some good work, and have made him better in Christ, we have visited Christ himself and strengthened him in his weakness; and we refresh the other disciples of Christ, who share such sufferings, as Paul says to Philemon: “For we have had great joy and consolation in your love, because the hearts of the saints have been refreshed through you, brother.” And do not think it blasphemous to call Christ weak. For he himself was crucified out of weakness, for mercy's sake, and he himself bears our weaknesses and those of all who are his. Further, everything here is a prison for Christ and for those who are his. Therefore let us go to those who are held in the house of these chains as in a prison, and who spend their lives in this world as in a prison, bound by the necessity of nature. When therefore we have gone to such people and done every good work for them, we have visited them in prison, and Christ in them. Let us see, then, whether these things, understood in a general sense, exhort us both to simple kindness and to all praiseworthy deeds, so that one may be able worthily to obtain the blessing that says to the worthy: “Come, blessed of my Father.” And the righteous will not then answer him, “Lord, when did we see you hungry?” and the rest, because they have forgotten what they did, but because, out of humility, they declare themselves unworthy of praise for their good deeds. But he, wishing to show them his compassion in his own, declares that he himself is also in those who are his brothers, saying: “Truly I say to you, inasmuch as you did it to one of the least of these my brothers, you did it to me.” Let us see now that he says to the righteous, “Come, blessed of my Father,” but to the unrighteous, “Depart from me,” although they too had certainly been believers; and we understand fulfilled in them what is written: “To everyone who has more will be given, and he will have abundance; but from him who does not have, even what he seems to have will be taken away.” For those who keep God's commandment are near to the Word, and they are called so that they may be made nearer still, hearing: “Come, blessed of my Father.” But those who do not do his commandments are far from him, even if they seem to stand by him. Therefore even what they seemed to have, in standing by him, will be taken from them when they hear, “Depart from me”; so that those who now at least seem to be before him will afterwards not even seem to be. Therefore we too must guard this, lest we also hear, as those who have distanced ourselves from the Lord, “Depart from me”; and let us do everything so that he may say to us: “Come, blessed of my Father.” It must be considered, too, that of the saints it is not only said “blessed,” but with an addition that carries no ordinary honour, that is, blessed not of anyone else but of God the Father. On the other hand, of those to whom “cursed” is said, it is not said “cursed of my Father.” For the Father is the giver of blessing, but each one who has done what deserves a curse is himself the author of his own curse. And those who depart from Jesus fall into the eternal fire, which is of another kind than this fire we have in use. For no fire among men is eternal, or even lasts long; it is soon put out. But that fire is eternal of which Isaiah too speaks at the end of his prophecy: “Their worm will not die, and their fire will not be quenched.” Perhaps it is of such a substance that, being itself invisible, it burns invisible things, according to what the Apostle says, that “the things that are seen are temporal, but the things that are not seen are eternal.” If then the things that are seen are temporal, and the things that are not seen are eternal, it follows that if that fire is visible, it is also temporal; but if it is eternal, then the fire by which those who depart from the Saviour are punished is also invisible. Such is what Job too says: “A fire that is not kindled will devour him.” And do not wonder when you hear that there is an invisible fire that punishes, since you see among men a fever that comes upon bodies and torments them severely, especially those who are most violently afflicted by it. And consider that he says the kingdom was prepared from the foundation of the world for none but the righteous, and therefore Christ their King will give it to them. But he shows that the eternal fire was not prepared for those to whom it is said, “Depart from me, you cursed,” as the kingdom was for the righteous, but for the devil and his angels; because, as far as he is concerned, he created men not for perdition but for life and joy. But by sinning they join themselves to the devil; and as those who are saved are made equal to the holy angels, and become sons of the resurrection, and sons of God, and angels, so those who perish are made equal to the devil's angels and become his sons. ### Scripture references - Matt 25:35: quotation, high confidence - Matt 25:36: allusion, high confidence - Eph 1:3: allusion, high confidence - Col 3:12: quotation, high confidence - Rom 13:14: quotation, high confidence - John 17:16: quotation, high confidence - Mark 14:15: allusion, medium confidence - Matt 16:23: quotation, high confidence - 2 Cor 11:29: quotation, high confidence - Phlm 1:7: quotation, high confidence - 2 Cor 13:4: allusion, high confidence - Isa 53:4: allusion, high confidence - Matt 25:37: quotation, high confidence - Matt 25:40: quotation, high confidence - Matt 25:41: quotation, high confidence - Matt 25:29: quotation, high confidence - Isa 66:24: quotation, high confidence - 2 Cor 4:18: quotation, high confidence - Job 20:26: quotation, high confidence - Matt 25:34: quotation, high confidence - Luke 20:36: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. “And those of all who are his” renders the garbled et omnes noti ipsius by sense (uncertain). - Origen argues that a merely literal fulfilment of the works of mercy would require money-making contrary to the commandment, and reads them also spiritually; he describes the eternal fire as possibly of an invisible substance. Translated as written. - Quotations: Matt 25:35–40; Eph 1:3; Col 3:12; Rom 13:14; John 17:16; Mark 14:15; Matt 16:23; 2 Cor 11:29; Phlm 7; 2 Cor 13:4; Isa 53:4; Matt 25:29; Isa 66:24; 2 Cor 4:18; Job 20:26; Matt 25:34, 41; Luke 20:36. ### Citation (SBL) Origen, Comm. Ser. Matt. 72 (PG 13:1714a–1717a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-72). ## Commentary on Matthew, Latin Series 73 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-73 - Source: PG 13:1717a–1718b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As the soul feels the body's hunger, the impassible Saviour suffers in his members; the judge lists the good deeds of the righteous one by one but shortens the faults of the wicked, and his true brothers are the perfect who imitate him. ### Latin text Esurivi enim, et non dedistis mihi manducare, et caetera "'. Scriptum est ad fideles : Vos estis corpus Christi, et membra ea: parte. Sicut ergo anima habitans in corpore cum non esuriat quantum ad suam substantiam spiritalem, esurit tamen unumquemque corporis cibum, quia copulata est corpori suo : sic et Salvator patitur quae patitur corpus ejus Ecclesia, cum sit ipse impassibilis quantum ad suam divinitatem. Sanctis enim indigentibus cibo, et ipse esurit. Aliis autem membris suis necessariam habentibus medicinam, et ipse quasi infirmus necessariam habet. item aliis susceptione opus habentibus, ipse quasi peregrinus in eis quam; ubi caput suum reclinet. Sic et in nudis alget, et in vestitis vestitur. Et si ex dilectione Paulus dicit '° : Quis 89o infirmatur, et non infirmor? et hoc magis .ad laudem respicit Apostoli ostendentis magnitudinem charitatis suae circa fideles : quomodo non magis quam Paulus et omnis homo dilectione ornatus Filius charitatis Dei Salvator dicere potest conve- .nienter: Quis infirmatur et non infirmari quis scandalizatur, et non ego uror ? Propter quod dicit : Infirmus fui, sic et in carcere fui, et non visitastis me “. In carcere enim membro Christi constituto, ipse non est solutus a carcere qui dicit de justo " : Cum ipso sum in tribulatione, hoc est contribuior ei. Sicut enim qui meus est, in tribulatione mecum est, sic et ego in tribulatiorie cum eo sum. Et hoc ϐ dico non ignorans vulgariorem illam traditionem. Et hoc considera, quia immoratur in unoquoque verbo loquens ad justos, et laudans eos, et per singulas species eorum benefacta dinumerat. Loquens autem ad injustos praecidit compendians, et concolligens maiel‘acta eorum in breve : id est justis quidem de infirmitate dicit : Infirmus fui, et visitastis me; separatim autem de carcere: In carcere fui, et venistis ad me. Ad injustos autem cum potuisset similiter facere : infirmus fui, et non visita stis me; in carcere fni. et non venistis ad me, pra:cidens narrationem,subunavit utrumque, dicens: Infirmus fui et in carcere, et non visitastis me. Quoniam misericordis judicis eratbenefacta quidem hominum largius prmdicare et ampliare, malefacta autem eorum transitorie memorare ac breviare. Sed et justi immorantur in unoquoque verbo, dicentes ε Quando te vidimus esurientem et cibavimus, aut sitientem et potavimus, aut nudum et vestivimus, aut peregrinum et collegimus? Aut quando te vidimus infirmant, aut in carcere? Quoniam proprium est justorum beneficia sua relata sibi in facie, diligen- 1 ter et per singula refutare causa humilitatis: tanquam ‘si dicente Domino, hoc, et hoc,et hoc bonum in me fecistis, illi recusantes dicant, nee hoc, nec hoc, nec hoc fecimus tibi. lnjusti non ita per singula, sed cursim dicunt ” : Quando te vidimus esurientem, aut sitientem, autperegrinum, aut nudum, aut infirmum, aut in carcere, et non ministravimus tibi? verbam ministravimus tibi ad omnia referentes, et quasi praecidentes et praatereuntes crimina singula, ut non graviora vidcantur diligenter et singulatim enumerata : quia proprium malorum hominum est culpas suas, excusationis causa, aut nullas velle ostendere, aut leves et paucas. Sed et responsio Christi tam ad justos facta, quam ad injustos, hunc ipsum significat intellectum. Volens enim justorum benefacta ostendere grandia, peccatorum autem culpas non grandes, ad justos quidem dicit " :Ex ee‘ quod fecistis uni ea: minimis istis fratribus meis, mihi. fecistis. Ad injustos autem sic “ : Ea: eo quod non fecistis uni ea: minimis istis, nec mihi fecistis, non adjiciens fratribus meis, quemadmodum cum loqurretur ad justos. Nam abusive quidem nomen [omnes] credentes in Christo fratres sunt Christi. Revera autem fratres ejus sunt, qui perfecti sunt, et imitatores sunt ejus, sicut ille qui dixit : Imitatares mei estote, sicut et ego Christi '7; qui possunt dicere : Pater noster qui es in catis . Gratius est autem apud Deum opus bonum quod iit in sanctioribus quam in minimis sanctis, et levior culpa. est negti. gere minus sanctos quam sanctiores. Minimos autem hic dicit, aut quasi in mundo minimos existimatos, aut quia apud seipsos minimi erant. Veientes enimapud Deum fieri magni, seipsos minimos faciebant. quasi charissimi discipuli ejus qui dixit '9 : Discite α me, quia mitis sum et Immitis corde. Et hoc attende quoniam cum prius dixisset ε Venite, bene. dicti, deinde : Discedite, maledicti; quoniam proprium boni Dei est prius recordari benefacta bonorum .quam malefacta maiorum : postea in exitu utrorumque prius nominat pinnam malorum, deinde vitam bonorum dicens ’° : Et abibunt illi in poenam arternam, hi autem in vitam wternam; ut primum quae timoris sunt evitemus maia, postea quae bono. ris sunt, appetamus bona. ### English translation (Claude) “For I was hungry and you did not give me to eat,” and the rest. It is written to the faithful: “You are the body of Christ, and members in part.” So, just as the soul dwelling in the body, though it does not hunger as to its spiritual substance, yet hungers for every food of the body because it is joined to its body, so too the Saviour suffers what his body, the Church, suffers, though he himself is impassible as to his divinity. For when the saints lack food, he too hungers. When others of his members need medicine, he too, as one sick, needs it. Likewise, when others need to be taken in, he himself, as a stranger in them, seeks where to lay his head. So too he is cold in the naked and clothed in the clothed. And if out of love Paul says, “Who is weak, and I am not weak?”, and this redounds rather to the praise of the Apostle, showing the greatness of his love toward the faithful, how much more than Paul and every man adorned with love can the Saviour, the Son of God's love, fittingly say: “Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” That is why he says, “I was sick,” and so too, “I was in prison, and you did not visit me.” For when a member of Christ is placed in prison, he is not free of the prison who says of the righteous man, “I am with him in tribulation,” that is, I suffer tribulation with him. For as he who is mine is in tribulation with me, so I too am in tribulation with him. And I say this not unaware of that more common tradition. And consider this too: speaking to the righteous, he dwells on each word, praising them, and lists their good deeds kind by kind; but speaking to the unrighteous, he cuts it short, abbreviating and gathering their evil deeds briefly. That is, to the righteous he says of sickness, “I was sick and you visited me,” and separately of prison, “I was in prison and you came to me.” But to the unrighteous, though he could have done the same, “I was sick and you did not visit me; I was in prison and you did not come to me,” he cut the account short and joined both, saying: “I was sick and in prison, and you did not visit me.” For it belonged to a merciful judge to proclaim the good deeds of men more generously and enlarge them, but to mention their evil deeds in passing and shorten them. And the righteous too dwell on each word, saying: “When did we see you hungry and feed you, or thirsty and give you drink, or naked and clothe you, or a stranger and take you in? Or when did we see you sick, or in prison?” For it is proper to the righteous, when their good deeds are recounted to their face, to decline them carefully and one by one, out of humility: as if, when the Lord says, “You did this, and this, and this good to me,” they were to refuse and say, “We did neither this, nor this, nor this for you.” The unrighteous do not speak one by one, but hastily: “When did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not serve you?”, applying the word “serve you” to everything, as though cutting short and passing over each charge, so that the charges may not seem heavier by being listed carefully and singly; for it is proper to bad men, to excuse themselves, to wish to show their faults as either none at all or light and few. And Christ's answer, given both to the righteous and to the unrighteous, signifies this very sense. For, wishing to show the good deeds of the righteous as great, and the faults of sinners as not great, he says to the righteous: “Inasmuch as you did it to one of the least of these my brothers, you did it to me.” But to the unrighteous he says this: “Inasmuch as you did not do it to one of the least of these, you did not do it to me either,” not adding “my brothers,” as when he spoke to the righteous. For by a loose use of the name, [all] who believe in Christ are brothers of Christ; but in reality his brothers are those who are perfect and are his imitators, like him who said, “Be imitators of me, as I am of Christ”; those who can say, “Our Father who are in heaven.” And a good work done for the holier is more pleasing to God than one done for the least of the saints, and it is a lighter fault to neglect the less holy than the holier. He calls them “least” here either because they were esteemed least in the world, or because they were least in their own eyes. For, wishing to become great with God, they made themselves least, as most dear disciples of him who said: “Learn from me, for I am gentle and humble of heart.” And note this too: having first said, “Come, you blessed,” and then, “Depart, you cursed,” since it is proper to the good God to remember the good deeds of the good before the evil deeds of the wicked, afterwards, in the outcome of both, he first names the punishment of the wicked, then the life of the good, saying: “And these will go away into eternal punishment, but those into eternal life”; so that first we may avoid the evils that belong to fear, and afterwards seek the good things that belong to honour. ### Scripture references - Matt 25:42: quotation, high confidence - Matt 25:43: quotation, high confidence - Matt 25:44: quotation, high confidence - Matt 25:45: quotation, high confidence - Matt 25:46: quotation, high confidence - Matt 25:37: quotation, high confidence - Matt 25:38: quotation, high confidence - Matt 25:39: quotation, high confidence - Matt 25:40: quotation, high confidence - 1 Cor 12:27: quotation, high confidence - Matt 8:20: allusion, high confidence - 2 Cor 11:29: quotation, high confidence - Col 1:13: allusion, medium confidence - Ps 91:15 (90:15 LXX): quotation, high confidence - 1 Cor 11:1: quotation, high confidence - Matt 6:9: quotation, high confidence - Matt 11:29: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. The words in square brackets in Migne ([omnes]) are translated. - Christology: Origen says the Saviour is impassible as to his divinity yet suffers in his body, the Church; translated as written. “That more common tradition” is not specified in the text. - Quotations: Matt 25:42–46; 1 Cor 12:27; Matt 8:20; 2 Cor 11:29; Col 1:13; Ps 91:15 (90:15 LXX); 1 Cor 11:1; Matt 6:9; Matt 11:29. ### Citation (SBL) Origen, Comm. Ser. Matt. 73 (PG 13:1717a–1718b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-73). ## Commentary on Matthew, Latin Series 74 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-74 - Source: PG 13:1718b–1719b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God set the hour of Christ's passion, so he could suffer nothing until he had finished the words he meant to speak; “all these words” means those already spoken, since more remained before he was handed over. ### Latin text Et factum est postquam consummavit Iesus. omnes sermones hos, dixit discipulis suis“. Violenta; ι) ostendere quod omnia in ponderezet numero-,- etmensura constituit Deus, dicit in aliquo loco ad matrem suam : Nondum venit hara mea. item : Nunc anima mea turbatur, et quid dicant? Pater, salva me ex hac hara. Sed propter hoc veni in hanc horam. Item : Pater, venit liora, clarifica Filium tuum, ut et Filius tuus clari/iret te. Sic et horam constituit passionis Filii sui. ideo etsi frequenter insidias passus est a Judaeis, nihil potuit pati discedente ab eo diabolo usque ad tempus : et nihil pati poterat, donec consummaret omnes sermones suos, quos proposuerat dicere discipulis suis. Propterea Λ postquam consummavit omnes sermones hos, tunc dixit discipulis suis. Et vide quia non dixit simpliciter, postquam consummauit omnes sermones, sed addidit hos omnes, id est quos jam locutus fuerat, non quos adhuc fuerat locuturus. Adhuc enim oportebat eum etiam alios loqui sermones, postquam traderetur, et in Bethania in domo Simonis Leprosi de muliere accedente ad se : item et Pascha facere eum discipulis suis, et convincere proditorem latentem. et gratias agere, et porrigere eis panem et calicem. Oportebat eum et praedicere discipulis suis quod essent scandalizandi; et Petro, quoniam ante galli cantum ter fuerat negaturus. Adhuc autem oportebat cum hora appropinquante magis orare, non semel, nec bis, sed ter, donec hora plenius adveniret. ### English translation (Claude) “And it came to pass, when Jesus had finished all these words, he said to his disciples.” Wishing to show that God has set all things in weight and number and measure, he says in one place to his mother: “My hour has not yet come.” Again: “Now my soul is troubled, and what shall I say? Father, save me from this hour. But for this I came to this hour.” Again: “Father, the hour has come; glorify your Son, that your Son may also glorify you.” So too God set the hour of the passion of his Son. Therefore, though he often suffered plots from the Jews, he could suffer nothing, since the devil had departed from him until a time; and he could suffer nothing until he had finished all the words that he had purposed to speak to his disciples. That is why, “when he had finished all these words, then he said to his disciples.” And see that he did not say simply, “when he had finished all the words,” but added “all these,” that is, those he had already spoken, not those he was still to speak. For he still had to speak other words too, before he was handed over: in Bethany, in the house of Simon the leper, about the woman who came to him; and he had to keep the Passover with his disciples, expose the hidden traitor, give thanks, and hand them the bread and the cup. He also had to foretell to his disciples that they would stumble, and to Peter that before the cock crowed he would deny him three times. And further, as the hour drew near, he had to pray more, not once nor twice but three times, until the hour fully arrived. ### Scripture references - Matt 26:1: quotation, high confidence - John 2:4: quotation, high confidence - John 12:27: quotation, high confidence - John 17:1: quotation, high confidence - Luke 4:13: allusion, high confidence - Matt 26:6: allusion, high confidence - Matt 26:21: allusion, high confidence - Matt 26:26: allusion, high confidence - Matt 26:31: allusion, high confidence - Matt 26:34: allusion, high confidence - Matt 26:44: allusion, high confidence ### Extrabiblical texts - Wis 11:20 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. - “In weight and number and measure” is Wis 11:20 (11:21 in the Vulgate). - Quotations: Matt 26:1; Wis 11:20; John 2:4; 12:27; 17:1; Luke 4:13; Matt 26:6–13, 17–29, 31–34, 39–44. ### Citation (SBL) Origen, Comm. Ser. Matt. 74 (PG 13:1718b–1719b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-74). ## Commentary on Matthew, Latin Series 75 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-75 - Source: PG 13:1719b–1720b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The day, month, and year of the passion were fixed: “the Passover takes place” means a new Passover replacing the old; the Father, Judas, Satan, and the priests all handed Christ over, but God from mercy and the others from avarice, envy, and fear. ### Latin text Scitis quia post biduum Pascha fiet, et Filius hominis tradetur ad crucifigendum, et reliqua . Si ergo etiam hora fuerat detinita, secundum quod diximus, ut non traderetur ante omnem doctrinam, quomodo non magis et dies fuerat definitus, ut pascha nostrum Christus immolaretur, dissolvens Judaicum pascha, ct tradens secundum Novum Testamentum discipulis suis? Oportebat etiam mensem esse definitum Pascha}. Ego autem puto etiam annum , de quo et propheta dicebat: Praedicare annum Domini acceptum, et diem salutis . Pratdicit ergo discipulis suis, praemuniens eos, ut ne, priusquam audiant quae fuerant eventura, subito videntes tradi ad crucem Magistrum, obstupescant pavore propter passionem Domino accidentem. Ideo dixit eis: Scitis quia post biduum Pascha fiet, et Filius hominis tradetur ad crucifigendum". Non autent, sicut arbitrabantur quidam , hoc dicere vult quia post biduum Pascha: dies adveniet, sed quis post biduum novum Pascha fiet. Nec enim dixit, post biduum Pascha erit, aut veniet, ut ne ostenderet illud Pascha futurum quod fieri solebat secundum legem, sed Pascha fiet, hoc est quale nunquam fuerat factum, ut per hoc novum Pascha illud succidat antiquum. Denique sic addit: Et Filius hominis tradetur ad crucifigendum. Post duos autem ὀὴ factum est Pascha, secundum quod fuerat prOphetatum ab eo, quando traditus est in ι’) nocte, et dixit osculanti se Iudae: Amice, ad quid renisti ’9? Si autem post biduum Pascha factum est, quarta decima luna, manifestum est quia quando ista dicebat, secundum Iudaeos undecima erat luna, quando et parabolas supradictas exposuit. A quo autem traditus est, hic non est scriptum. Congregabis autem de Scripturis, quoniam et Pater tradidit eum, secundum quod scriptum est ’9: Qui unico Filio suo non pepercit, sed pro nobis omnibus tradidit illam. Secumlum alias autem Scripturas .ludas tradidit illum. Sed et Satanas qui intravit in ludam, tradidit eum. Sed et principes sacerdotum et seniores tradiderunt eum. Propterea hic impersonaliter posuit tradetur, non dicensa quo: quod verbum potest ad omnes respicere qui tradiderunt eum. Sed non omnes eodem proposito tradiderunt. Dens enim tradidit eum propter misericordiam circa genus humanum, quod unico Filio non pepercit, sed pro nobis omnibus tradidit eum. Caneri autem tradiderunt eum iniquo proposito, unusquisque secundant malitiam suam: Judas propter avaritiam ; sacerdotes propter invidiam; diabolus propter timorem, ne avelleretur de manu ejus genus humanum per doctrinam ipsius, non advertens quoniam magis eripiendum fuerat genus hominum per mortem ipsius, (luam fuerat ereptum per doctrinam et mirabilia. Traditus est enim ad crucifigendum, ut exuens principatus et potestates, liduv cialiter triumphet cos in ligno. ### English translation (Claude) “You know that after two days the Passover takes place, and the Son of Man will be handed over to be crucified,” and the rest. If, then, even the hour had been determined, as we said, so that he would not be handed over before all his teaching, how much more had the day also been determined, so that Christ our Passover should be sacrificed, doing away with the Jewish Passover and handing on the Passover according to the New Testament to his disciples? The month of the Passover also had to be determined. And I think even the year, of which the prophet also said: “To proclaim the acceptable year of the Lord, and the day of salvation.” So he foretells it to his disciples, forearming them, lest, not having heard beforehand what was to happen, they should suddenly see their Master handed over to the cross and be stunned with fear at the passion befalling the Lord. That is why he said to them: “You know that after two days the Passover takes place, and the Son of Man will be handed over to be crucified.” He does not mean, as some thought, that after two days the day of the Passover will come, but that after two days a new Passover will take place. For he did not say, “After two days it will be the Passover,” or “will come,” so as not to show that the Passover customarily held according to the law was meant; but “the Passover takes place,” that is, one such as had never been held, so that by this new Passover that old one might be cut down. Then he adds: “And the Son of Man will be handed over to be crucified.” And after two days the Passover took place, as he had prophesied, when he was handed over at night and said to Judas, who kissed him, “Friend, why have you come?” And if the Passover took place after two days, on the fourteenth day of the moon, it is plain that when he said these things it was, by the Jewish reckoning, the eleventh day of the moon, when he also expounded the parables above. By whom he was handed over is not written here. But you will gather from the Scriptures that the Father too handed him over, as it is written: “He who did not spare his only Son, but handed him over for us all.” According to other Scriptures, Judas handed him over. And Satan too, who entered into Judas, handed him over. And the chief priests and the elders handed him over. That is why here he put “will be handed over” impersonally, not saying by whom: a word that can refer to all who handed him over. But not all handed him over with the same purpose. For God handed him over out of mercy toward the human race, in that he did not spare his only Son but handed him over for us all. But the others handed him over with a wicked purpose, each according to his own malice: Judas from avarice, the priests from envy, the devil from fear lest the human race be torn from his hand by Christ's teaching, not noticing that the race of men was to be rescued more by his death than it had been rescued by his teaching and miracles. For he was handed over to be crucified so that, stripping the principalities and powers, he might boldly triumph over them on the tree. ### Scripture references - Matt 26:2: quotation, high confidence - 1 Cor 5:7: allusion, high confidence - Isa 61:2: quotation, high confidence - Isa 49:8: allusion, medium confidence - 2 Cor 6:2: allusion, medium confidence - Matt 26:50: quotation, high confidence - Rom 8:32: quotation, high confidence - Luke 22:3: allusion, high confidence - Matt 27:1: allusion, medium confidence - Col 2:15: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen speaks of the new Passover doing away with “the Jewish Passover” and of the priests acting from envy; translated as written. - Quotations: Matt 26:2; 1 Cor 5:7; Isa 61:2; 49:8 (cf. 2 Cor 6:2); Matt 26:50; Rom 8:32; Luke 22:3; Matt 27:1–2; Col 2:15. ### Citation (SBL) Origen, Comm. Ser. Matt. 75 (PG 13:1719b–1720b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/70/#p-75). ## Commentary on Matthew, Latin Series 76 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/76/#p-76 - Source: PG 13:1720b–1721b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The council of the chief priests fulfils Psalm 2; Origen applies the prophets' words on Sodom and Gomorrah to the plotters, links the court of Caiaphas to the desolation of Jerusalem, and likens false doctrines to false priests plotting against the Word, who will rise again. ### Latin text Tunc congregati sunt principes sacerdotum, et Scribae, et seniores populi in atrium principis sacerdotum qui dicebatur Caiphas, et consilium fecerunt, ut Iesum dolo tenentes occiderent. Dicebant autem: Non in die festo, ut ne tumultus fiat in populo “. Quod dixit Propheta δι : Et principes conuenerunt in unum advenas Dominum, et adversus Christum ejus, tunc impletum videtur cum principes sacerdotum et seniores populi congregati sunt in domum principis sacerdotum adversus Dominum et adversus Christum ejus. Non veri sacerdotes, sed populi, et seniores non aliorum, sed illius qui videbatur popalus Dei, vere autem populus erat Gomorrban quoniam dixerunt: Cruci/iga, crucifige eum δ’, et : Tolle talem de terra ”. Et quod dixerat lsaias “ : Audite verbum Domini, principes Sodomorum, attendite legem Dei. plebs Gomorrlue, convenit illis insidiantibus Judteis qui fuerunt in generatione temporis Christi. Et quod dicit Ezechiel “ ad Jerusalem: Justificata est magis Sodoma ex te, magis convenit dici ad Jerusalem super quam Dominus flevit, quam ad tempus prophetae. Pejora enim Sodomis peccaverunt principes populi, quia non intelligentes summum Sacerdotem Dei, insidiati sunt ei; et seniores populi non cognoscentes primogenitum universa: creatura! , et seniorem omnibus creaturis, consiliati sunt contra eum.Et propter atrium puto illud in quo consilium fecerunt ut Jesum dolo tenerentfdesolata est Jerusalem. Oportebat enim jam non esse civitatem , quae adversus totius mundi egerat fundatorem; quae prius quidem oeciderat pr0phetas, p0stmodum autem Do. minum prophetarum. Ut dolo eum tenerent. ldeo convenienter de eis dixit Pr0pheta“: Disperdat Dominus universa labia dolosa. Dolo autem eum tenere et occidere voluerunt, ut ne tumultus fiat in populo illo qui multa signa et prodigia Jesum viderat facientem. Et propterea multi quidem ex his erant pro eo, qui forte dixerant, quia magnus pro- Λ plicta surrexit in Israel . Alii autem erant adversus eum, qui dixerant: Hic non ejicit dwmonia, nisi in Beelzebub principe dwmoniorum . Necesse ergo erat tumultum fieri Domino comprehenso, propter diversa studia populi diligentis Christum et audientis, credentis et non credentis. Stetit enim consilium eorum quasi firmum, cum ipsi qui consiliabantur staturi non essent, ut non in die festo occideretur, sed in alio die: videlicet ut pascha nostrum immolaretur Christus, ut relinquentes azyma Judaaorum festinemus in spiritalibus azymis ct veris. Considera autem, si potes, omne verbum quod profitetur quocunque modo doctrinam Dei, dicere principem esse sacerdotum Dei. Cum sint autem multa falsorum dogmatum verba quasi sacerdotes Dei, non autem Dei, sed populi qui seductus ab eis est, consiliantur adversus unum et verum Dei Verbum. Verbum atttem Dei praebet quidem se insidiantibus, nihilominus tamen resurget, non immutatum, neque corruptum ab eis; et in cmlum ascendet, ut suscipiat eos qui tollunt crucem suam ει sequuntur eum. ### English translation (Claude) “Then the chief priests and the scribes and the elders of the people gathered in the court of the high priest, who was called Caiaphas, and they took counsel to seize Jesus by deceit and kill him. But they said: Not on the feast day, lest there be an uproar among the people.” What the prophet said, “And the rulers gathered together against the Lord and against his Christ,” is seen to have been fulfilled then, when the chief priests and the elders of the people gathered in the house of the high priest against the Lord and against his Christ: not true priests, but priests of the people; and elders not of others, but of that people which seemed to be the people of God, but in truth was a people of Gomorrah, since they said, “Crucify, crucify him,” and, “Away with such a one from the earth.” And what Isaiah had said, “Hear the word of the Lord, rulers of Sodom; attend to the law of God, people of Gomorrah,” fits those Jews of the generation of Christ's time who plotted against him. And what Ezekiel says to Jerusalem, “Sodom was justified more than you,” is more fittingly said to the Jerusalem over which the Lord wept than to the Jerusalem of the prophet's time. For the rulers of the people sinned worse than the people of Sodom, because, not understanding the high priest of God, they plotted against him; and the elders of the people, not recognizing the firstborn of all creation, older than all creatures, took counsel against him. And because of that court in which they took counsel to seize Jesus by deceit, I think, Jerusalem was made desolate. For the city had to cease to exist which had acted against the founder of the whole world; which had formerly killed the prophets, and afterwards the Lord of the prophets. “To seize him by deceit.” Therefore the prophet fittingly said of them: “May the Lord destroy all deceitful lips.” They wished to seize him and kill him by deceit, lest there be an uproar among that people who had seen Jesus doing many signs and wonders. For that reason many of them were for him, who had perhaps said that a great prophet had arisen in Israel; but others were against him, who had said: “This man casts out demons only by Beelzebub, the prince of demons.” So an uproar was bound to arise if the Lord were arrested, because of the different inclinations of the people, some loving Christ and listening to him, some believing and some not believing. Their counsel, that he should be killed not on the feast day but on another day, stood as if firm, though those who took counsel were not going to stand: namely, so that Christ our Passover should be sacrificed, so that, leaving the unleavened bread of the Jews, we may hasten to the spiritual and true unleavened bread. Consider, if you can, that every doctrine which in any way professes the teaching of God claims to be a high priest of God. And since there are many doctrines of false teachings, posing as priests of God, though they are not of God but of the people seduced by them, they take counsel against the one and true Word of God. But the Word of God gives himself up to those who plot against him; nevertheless he will rise again, unchanged and uncorrupted by them, and he will ascend into heaven, to receive those who take up their cross and follow him. ### Scripture references - Matt 26:3: quotation, high confidence - Matt 26:4: quotation, high confidence - Matt 26:5: quotation, high confidence - Ps 2:2: quotation, high confidence - John 19:15: quotation, high confidence - Acts 22:22: quotation, medium confidence - Isa 1:10: quotation, high confidence - Ezek 16:52: quotation, high confidence - Luke 19:41: allusion, high confidence - Col 1:15: allusion, high confidence - Matt 23:37: allusion, medium confidence - Ps 12:3 (11:4 LXX): quotation, high confidence - Luke 7:16: allusion, high confidence - Matt 12:24: quotation, high confidence - 1 Cor 5:7: allusion, high confidence - 1 Cor 5:8: allusion, high confidence - Matt 16:24: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. - Origen applies Isaiah's and Ezekiel's words on Sodom and Gomorrah to the rulers and people who plotted against Jesus, and connects the plot with the later desolation of Jerusalem; translated as written. - Quotations: Matt 26:3–5; Ps 2:2; John 19:15; Acts 22:22; Isa 1:10; Ezek 16:52; Luke 19:41; Col 1:15; Matt 23:37; Ps 12:3 (11:4 LXX); Luke 7:16; Matt 12:24; 1 Cor 5:7–8; Matt 16:24. ### Citation (SBL) Origen, Comm. Ser. Matt. 76 (PG 13:1720b–1721b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/76/#p-76). ## Commentary on Matthew, Latin Series 77 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/76/#p-77 - Source: PG 13:1721b–1726a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen argues that the Gospels tell of three different women who anointed Jesus, not one, and reads their differences as degrees among the faithful: penitents anoint the Lord's feet with works that serve others, while the perfect pour precious ointment on his head with works done for God's glory alone. ### Latin text Cum autem esset Jesus in Bethania, in dante Simonis Leprosi, accessit ad eum mulier habens alabastrum unguenti pretiosi, et e/fudit super caput . ejus, recumbente eo. Videntes autem discipuli eius, indignati sunt, et caeteri ". Multi quidem existimant de una eademque muliere quatuor evangelistas exposuisse, quia conscripserunt tale aliquid ο de muliere, et omnes similiter alabastrum unguenti nominaverunt. Joannes autem pro alabastro posuit libram unguenti. Sed et quod dicitur: Potuit hac renuntiari, et pauperibus dari “, dixerunt Matthazus, et Marcus, et Joannes: et quoniam ad sepulturam suam unguentum illud Christus pronuntiavtt elIusum, ipsi exposuerunt; etquoniam in Bethania in domo Simonis Leprosi factum est, ipsi tres conscripserunt: Joannes autem Bethaniam quidem dixit, ubi fecerunt ei caenam , et Mart/ta ministrabat, ct Lazarus unus erat ea: discumbentibus, et Maria accepit libram unguenti nardi pistici pretiosi, et caetera . Ex quibus apparet quia ipsi ei iecerunt comam. Lucas autem, quamvis non leprosum posuit Simonem, tamen Pharisreum dixit fuisse, qui rogaverat Jesum ut manducaret cum eo, sicut de nomine ejus Dominus ipse testatur, dicens ad eum ibi ": Simon, Simon, habeo quid tibi dicere. Multa ergo similitudo et cognatio quaedam de muliere apud quatuor evangelistas. Dicam tamen ad eos qui arbitrantur unam fuisse mulierem de qua omnes evangelista: scripserunt: Putas quod haec mulier quae eliudit super caput Jesu pretiosum unguentum, sicut Matt'ueus et Marcusexposuerunt, ipsa et myrrha unxit pedes ipsius, sicut Lucas et Joannes exposuerunt? Non est autem possibile ut de eadem muliere exponentes evangelista. cum essent consummati in eodem iuteliectu, et in eodem spiritu, et iu eadem scntentia, qui fuerant ministraturi salutem Ecclesiarum, contraria sibi dixissent. Si autem aliquis arbitratur ipsam fuisse quae unxit unguento Domini pedes apud Lucam et Joannem, dicat nobis si Maria ipsa erat quae apud Lucam fuisse scribitur iu civitate peccatrix, quae discens quoniam recubuit in domo Pharisaei, attulit alabastrum unguenti, et stans retro secus pedes ejus plorans, lacrymis lavabat pedes ejus. Nec enim credibile est ut Maria quam diligebat Jesus. soror Martha: quae meliorem elegerat partem, peccatrix in civitate fuisse dicatur. Et putas quia mulier quae secundum Matthteum rt Marcum efludit super caput Jesu pretiosum un. guentum, eventu non scribitur fuisse peccatrix? Quae autem secundum Lucam peccatrix refertur, nonfuit ausa ad caput Christi venire, sed lacrymis pedes ejus lavit, quasi vix etiam ipsis pedibus eius digna, pra: tristitia paenitentiam in salute stabilem operante. Et quae secumlum Lucam est, plorat et multum lacrymat ut pedes Jesu laerymis lavet: quae autem secundum Joannem cst Maria , neque peccatrix, neque lacrymans introducitur. Forsitan ergo quis dicet quatuor fuisse mulieres, de quibus conscripserunt evangelista: ego autem magis consentio tres fuisse, et unam quidem de qua conscripserunt Matthzeus et Marcus, nullam dimerentiam expositionis suae facientes in uno capitulo; alteram autem fuisse de qua scripsit Lucas; aliam autem de quascripsit Joannes: quoniam dili‘ert ab aliis mulieribus, non solum in his quae scripta sunt de unguento; sed quoniam et diligebat Jesus Mariam et Martham : quamvis et ipsa in Bethania referatur fuisse, sicut et mulier de qua exponunt Matthtcus et Marcus. Tertia difl'erentia est, quoniam Matthazus quidem et Marcus in domo Simonis Leprosi hoc factum fuisse exponunt; Joannes autem, quoniam- Jesus ante sex dies Pascha: venit in Bethaniam ubi erat Lazarus quem suscitaverat Jesus, et fecerunt ci cumam: et non simul, sed Maria et Martha, forte et Lazarus; ct Martha ministrabat, Lazarus autem erat unus ex discumbenlibus. Adhuc autem secundum Joannem ante sex dies Pascha: venit iu Bcthaniam, quando et fecerunt ci coenam Maria et Martha. ilic autem quando recumbente eo in domo Simonis Leprosi , accessit ad eum mulier, post biduum Pascha erat futurum, sicut dictum est supra. licstat ut aliquis dicat: Si de altera muliere Matthmus et Marcus scripserunt, de altera autem Joannes, de tertia vero Lucas, quomodo in persona unius mulieris semel a Christo increpati discipuli quasi maleindignantcs de facto mulieres, non se emendaverunt, ut ne super alteram mulierem similiter facientem indignarentur? Propterea sciat quia apud Matthteum et Marcum discipuli indignantur ex bono proposito; apud Joannem autem solus Judas furandi all'ectu; apud Lucam autem murmttrat nemo. Ex his ergo et aliis qum et ipse poteris observare, certum est quoniam aut sibi contraria dicunt evangelista: ut quidam eorum mentiantur; aut si hoc impium est credere, necesse est dicere non de eadem muliere omnes conscripsisse evangelistas, sed aut de tribus, aut de quatuor. Dicet autem aliquis paulo audacior: Forsitan secundum historiam una quaedam mulier fuitquae tale aliquid 893 fecit. Pone autem et alteram, si vis,et tertiam, tamen et principaliter evangelistarum prapositum fuit reSpiciens ad mysteria, et non satis curaverunt ut secundum veritatem enarrarent historice, sed ut rerum mysteria quae ex historia nascebantur, exponerent. Propter quod et attexuerunt quosdam sermones mysteriorum intellectibus convenientes et consonos. De bis autem quae apud quatuor expo. nuntur evangelistas causa mulierum vel unius mu. lieris, sicut existimant multi, diligentius tractavimus exponentes Evangelium secundum Joannem , quaevidebantur nobis, cum similia essent et cognata, quasi contraria et distantia. Nunc autem ea breviter perstringamus. Rationabiliter ergo Lucas cum de peccatrice muliere loqueretur, introduxit eam flentem abundantius, ut etiam Jesu pedes lavarct, et non infundentem quidem unguentum, sed tantum ungentcm non caput, sed pedes. Illa autem qum non accusabatur peccatrix, non unxit, sed efludit, et non super pedes, sed super caput. Si autem quis et qure de Maria Lazari sorore scripta sunt, tractet, quae ct ipsa unxit Domini pedes , notet sibi quae scripta Sttttl ibi, quoniam omnis domus repleta cst ex odore unguenti ; quod non est scriptum de ea quae diccbatur esse peccatrix. Sed nec de muliere de qua scripserunt Mattliarus et Marcus, quae non dicebatur fuisse peccatrix, tale aliquid scriptum est, quia omnis domus repleta cst ex odore unguenti. Forsitan per dili‘erentias istarum mulierum, dilicrentire lidelium demonstrantur : quorum quidam quidem cffundunt super caput Jesu pretiosum unguentum; alii autem non caput ungunt, sed pedes; alii autem non infundunt largiter, sed ungunt tantum. Ungentium vero quidam tali ungunt unguento, ut omnis domus impleatur ex odore divinitatis ipsius; alii autem non tali quidem, tamen et ipsi acceptabili apud Christum, quoniam et ipsi ungunt pedes ejus unguento, quos Pharisaeus nec oleo unxit. Oportebat autem haec in Bethania lieri, quae interpretatur do- .mus obedienliw, et ab hac quae super caput Domini cll'udit unguentum, non accusata quasi peccatrix in civitate, et a Maria, apud quam eum fieret convivium Jesu, accessit ad eum et unxit. Domum autem obedientiae, Eeclesiam intelligi oportere dubitat nemo. llla autem quae apud Lucam dicebatur peccatrix , adhuc non erat digna in Bethania esse, quamvis paenitentiam peccatorum suorum agebat. Adhuc enim minus habebat, ut postmodum iuveniretur in domo oliedientite facta, ut jam consumo mata, neque peccatrix diceretur , nec lacrymans et lavans Domini pedes, sed et ipsa efl'undens unguentum super caput ipsius. Sed et Simon ohedieutiz mysterium est, quoniam sic interpretatur, sed ohedientialiter, non spiritus : propter quod Simon, elevatus a littera legis per Jesum ad legem spiritualem, jam non erat Simon tantum, sed factus est etiam Petrus, et pro aedificatione Iudaica dignus habitus est mdihcatione Ecclesiae super petram fundandae. Factus est ergo Jesus in domo Simonis quidem allcujus obedientis, tamen leprosi, et adhuc opus habentis mundatione ab Jcsu. Non autem memoratum est apud Lucam de Simone quoniam et leprosus erat. Existimo quoniam ipse debitor era; quinquaginta denariorum, et jam acceperat remissionem eorum, quoniam dilexerat modicum. Tamen diligens aliquantulum , rogavit eum ut manducret cum eo. Accessit autem mulier, non peccatrix secundum Matthteum et Marcum, alabastrum habens unguenti pretiosi. Et considera quam caute apud hos qui peccatricem non retulerunt, unguentum ejus quasi pretiosum laudatur. Apud Lucam autem, qui exposuit peccatricem , unguentum simpliciter” uominatur, nec pretiosum, nec nardi pisticai, ut ex odore ejus impleretur domus. Adhuc enim habere non poterat unguenta huiusmodi ; sed hoc erat magnum, quia vel unguento poterat ungere Domini ρ pedes. Hujus autem mulieris pretiosum fertur unguentum. Nec enim decebat esse non pretiosum quod super caput Salvatoris effundebatur. Et super unguentum quidem peccatricis ungentis Domini pedes, et non elIundentis , neque indignati sunt discipuli, neque doluerunt , nec dixit Judas : Quare unguentum hoc nonest venundatum trecentis denariis, et datum est pauperibus “1 Super mulierem autem apud Matthzeum ct Marcum indignati sunt discipuli, et doluerunt perditionem unguenti quod decurrebat a capite ejus ad ueterum corpus. Nam etsi poterat venundari unguerdum illud multo pretio et dari pauperibus, tamen non debebat lieri hoc, quia eouveuiens erat super caput Christi infunderetur sancta et decenti inlusione. Qui autem contendunt intelligere ista secundum simplicem textum , dicant εσυsum unguentum super caput Jesu laudabiliter, qualem habebat secundum textum decorem, ut efl‘undeo retur super caput talis et tanti magistri. Non erat ergo unguentum illud pauperibus dignum, nec couvenicns, quantum ad suum honorem, ut divideretur in multos, sed ut integrum manens effunderetur super caput tantummodo Jesu. Propter quod et mulierem quae fecerat hoc, suscipit Jesus, et indignantibus discipulis dicit : Sinite eam, et nolite ei molesti esse, quoniam bonum opus operata est in me. Usque adeo autem efficax est ltujusmodi laus operis honi,_ut exhortetur omnes nos odoriferis et divitibus operibus implere Domini caput, ut et de 894 nobis dicatur quia bonum opus fecimus super caput Ipsius, quia semper quidem habemus , quandiu in hac vita consistimus , pauperes nobiscum, et opus habentes cura eorum qui proiecerunt in verbo et divites facti sunt in sapientia Dei, non autem possunt sufiicerc, ut semper diebus et noctibus habeant secum Filium Dei, Verbum Dei, et Sapientiam, ct omnia quidquid est Dominus noster Salvator. Vide et quod ait 5°: Bonum opus operata est in me, quia non dixit de peccatrice ungente pedes ipsius , quia bonum opus fecit in me. Si autem oportet discutere et quod ait , ad sepeliendum me fecit, comparans ei quod dicitur : Cousepulti sumus Christo per baptismum, et consurreximus ei, adhuc autem hoc considera quoniam de muliere secundum Lucam non est dictum : Amen dico vobis: Ubicunque pra'dicatum fuerit Evangelium hoc in toto mundo, dicetur et quod fecit Iure in memorianujus ". De muliere autem secundum Matthaaum et Marcum hoc scriptum est. Justum enim erat non de illa quin unxerat pedes , sed de hac quae unguentum etl‘uderat super caput ejus, dici : Ubicunque praedicatum fuerit Euangelium hoc in toto mundo, dicetur ct quod fecit [nec in memoriam ejus. Si ergo volumus ut et de nobis dicatur quod facimus in Jesu, etl‘uudentes pretiosum uugucntum super caput ipsius , proficiamus ab unctione pedum ejus ad effundendum pretiosum unguentum super caput ejus. Quid autem est oleum , ο et quid unguentum? Unguentum autem quod proficit ad corpus Christi ungendum, et quod ad caput, difiicile est explicare. Tamen id quod nobis videtur, demonstrare tentabimus , certissime cognoscentes , quia oleum ubique in Scripturis, aut opus misericordia: intelligitur , quo lucerna verbi enutrita clarescit : aut doctrina , cujus auditu assiduo verbum fidei quod est accensum in nobis, nutritur et clarius lucet. Sicut ergo generaliter omne quo quis ungitur, oleum appellatur, olei autem aliud est unguentum, [aliud non ] : item unguenti aliud est mediocre unguentum , aliud pretiosum : sic omnis actus justus opus dicitur bonum. Operis autem boni , aliud est quod facimus propter homines, vel secundum homines, aliud autem quod propter Deum et secundum Deum. ltem hoc ipsum quod facimus propter Deum, aliud est quod proficit ad usum hominum , aliud quod non proficit ad usum hominum, sed tantum ad gloriam Dt i. Utputa, bene quis facit homini naturali justitia motus, non propter Deum , quomodo faciebant interdum et gentes, et multi faciunt homines: opus illud oleum est vulgare, non magni odoris, et ipsum tamen acceptabile apud Deum : sicut Daniel significat dicens ad Balthasar Deum non cognoscentem : Audi consilium meum , rex, peccata tua elecmosynis redime °°. Tale aliquid dicit et l’etrns apud Clementem , quoniam opera bona qum fiunt ab inlidclibus , in hoc saeculo eis prosunt, non et in illo ad consequendam vitam a2ternam : et convenienter, quia nec illi propter Deum faciunt, sed propter ipsam naturam humanam. Qui autem propter Deum iaciunt, id est fideles, non solum in hoc saeculo prolicit eis, sed in illo, magis autem in illo. Quod autem fideles faciunt propter Deum, hoc est unguentum boni odoris. Hoc ipsum autem opus fidelium propter Deum, quodest unguentum, aliud fit ad utilitatem hominum, utputa, elcemosyme, infirmorum visitationes, peregrinorum susceptioues, humilitas, mansuetudo, indulgentia , et caetera hujusmodi quae hominibus prosunt. lla'c qui facit in Christianos , pedes Domini ungit unguento , quia ipsi sunt Domini pedes eum quibus ambulat semper : quod praecipue solent facere [KPnitentes pro remissione peccatorum suorum. Et illud est opus quod dicitur unguentum odoriferam quidem, nou autem summum. Qui autem castitati studet, in jejuniis et orationibus permanet, in adversis patientiam habet sicut Job, in teutationibus veritatem Dei non timet confiteri; quae omnia ca:teris hominibus nihil prosunt, sed tantum ad gloriam Dei proficiunt ; hoc est unguentum quod ungit caput Domini Christi, et eximie per totum corpus Christi, id est per totam decurrit Ecclesiam : et hoc est unguentum valde pretiosum, ex cujus odore tota repletur domus, hoc est Ecclesia Christi. Et hoc opus est prOprium non pmnitentium , sed perfectorum sanctorum. Aut certe doctrina quae necesa' saria est hominibus , per quam nutriuntur animae pauperes in spiritalibus bouis, aut forte et debiles in peccatis, hoc est unguentum mediocre, quo pedes Domini unguntur. Agnitio autem fidei v'crte quae ad solum pertinet Deum, unguentum est pretiosum quo ungitur caput Christi Deus. ### English translation (Claude) “Now when Jesus was in Bethany, in the house of Simon the leper, a woman came to him with an alabaster jar of precious ointment, and poured it on his head as he reclined. But when his disciples saw it, they were indignant,” and the rest. Many think that the four evangelists have told of one and the same woman, because they wrote something of the kind about a woman, and all alike named an alabaster jar of ointment. John, however, put a pound of ointment instead of an alabaster jar. The words “This could have been sold and given to the poor” are reported by Matthew, Mark, and John; and they related that Christ declared that ointment poured out for his burial; and they wrote that it took place in Bethany, in the house of Simon the leper. John, however, said Bethany, where they made him a supper, and Martha served, and Lazarus was one of those reclining, and Mary took a pound of ointment of pure, precious nard, and the rest; from which it appears that they themselves made him the supper. Luke, though he did not call Simon a leper, yet said that he was a Pharisee who had asked Jesus to eat with him, as the Lord himself attests his name, saying to him there: “Simon, I have something to say to you.” There is, then, much likeness and a certain kinship concerning the woman in the four evangelists. Yet I will say to those who think there was one woman of whom all the evangelists wrote: Do you think that this woman who poured precious ointment on Jesus' head, as Matthew and Mark related, is the same who anointed his feet with myrrh, as Luke and John related? It is not possible that the evangelists, if they were telling of the same woman, being perfected in the same understanding, the same spirit, and the same judgement, and being appointed to minister salvation to the churches, should have said things contrary to one another. But if anyone thinks that she who anointed the Lord's feet with ointment in Luke and in John was the same woman, let him tell us whether Mary herself was the one who in Luke is written to have been a sinner in the city, who, learning that he was reclining in the Pharisee's house, brought an alabaster jar of ointment and, standing behind at his feet weeping, washed his feet with her tears. For it is not credible that Mary, whom Jesus loved, the sister of Martha, who had chosen the better part, should be said to have been a sinner in the city. And do you notice that the woman who, according to Matthew and Mark, poured precious ointment on Jesus' head is nowhere written to have been a sinner? But she who according to Luke is reported to have been a sinner did not dare to come to Christ's head, but washed his feet with tears, as one scarcely worthy even of his feet, her sorrow working a repentance steadfast unto salvation. And the woman in Luke weeps and sheds many tears, so as to wash Jesus' feet with her tears; but the woman in John, Mary, is presented as neither a sinner nor weeping. Perhaps, then, someone will say that there were four women of whom the evangelists wrote. I rather agree that there were three: one of whom Matthew and Mark wrote, who show no difference in their account in this one chapter; another of whom Luke wrote; and another of whom John wrote, since she differs from the other women not only in what is written about the ointment, but also because Jesus loved Mary and Martha, although she too is reported to have been in Bethany, as was the woman of whom Matthew and Mark tell. A third difference is that Matthew and Mark relate that this took place in the house of Simon the leper; but John, that Jesus came to Bethany six days before the Passover, where Lazarus was, whom Jesus had raised, and they made him a supper, not Simon, but Mary and Martha, and perhaps Lazarus too; and Martha served, while Lazarus was one of those reclining. Moreover, according to John he came to Bethany six days before the Passover, when Mary and Martha made him a supper; but here, when the woman came to him as he reclined in the house of Simon the leper, the Passover was to come after two days, as was said above. It remains that someone may say: If Matthew and Mark wrote of one woman, John of another, and Luke of a third, how is it that the disciples, once rebuked by Christ in the case of one woman for being wrongly indignant at the woman's deed, did not correct themselves so as not to be indignant at another woman doing the same? Let him know, then, that in Matthew and Mark the disciples are indignant with a good intention; in John, Judas alone, from the desire to steal; and in Luke no one murmurs. From these and other things which you can observe for yourself, it is certain that either the evangelists contradict one another, so that some of them lie, or, if it is impious to believe this, we must say that the evangelists did not all write of the same woman, but of three or of four. But someone a little bolder will say: Perhaps in history there was one woman who did something of this kind; suppose, if you will, a second too, and a third; yet the principal purpose of the evangelists looked to the mysteries, and they did not take great care to narrate the history according to the truth, but to set out the mysteries of the things that arose from the history. That is why they also wove in certain words fitting and in harmony with the understanding of the mysteries. Of what is related in the four evangelists concerning the women, or one woman as many think, we treated more carefully in expounding the Gospel according to John: the things which seemed to us, though similar and akin, to be as it were contrary and different. Now let us touch on them briefly. Reasonably, then, Luke, speaking of the sinful woman, presented her weeping more abundantly, so that she even washed Jesus' feet, and not pouring ointment but only anointing, and not his head but his feet. But she who was not accused of being a sinner did not anoint but poured, and not on his feet but on his head. And if one also considers what is written of Mary, the sister of Lazarus, who herself also anointed the Lord's feet, let him note what is written there, that the whole house was filled with the fragrance of the ointment; this is not written of her who was said to be a sinner. Nor is anything of the kind, that the whole house was filled with the fragrance of the ointment, written of the woman of whom Matthew and Mark wrote, who was not said to have been a sinner. Perhaps through the differences between these women the differences among the faithful are shown: some of them pour precious ointment on Jesus' head; others anoint not the head but the feet; others do not pour lavishly but only anoint. And of those who anoint, some anoint with such ointment that the whole house is filled with the fragrance of his divinity; others not with such ointment, yet they too are acceptable to Christ, since they too anoint with ointment his feet, which the Pharisee did not anoint even with oil. These things had to take place in Bethany, which is interpreted “house of obedience,” both by this woman who pours the ointment on the Lord's head, not accused as a sinner in the city, and by Mary, at whose house, when a banquet was held for Jesus, she came to him and anointed him. No one doubts that the house of obedience must be understood as the Church. But she who in Luke was called a sinner was not yet worthy to be in Bethany, although she was doing penance for her sins. For she still lacked something, so that afterwards she might be found in the house of obedience, made perfect, so as to be called neither a sinner, nor weeping and washing the Lord's feet, but she too pouring ointment on his head. Simon too is a mystery of obedience, since that is how his name is interpreted, but of the obedience of the letter, not of the spirit; that is why Simon, raised by Jesus from the letter of the law to the spiritual law, was no longer only Simon, but became Peter as well, and in place of the Jewish building was counted worthy of the building of the Church, to be founded upon the rock. So Jesus came to the house of a Simon who was obedient, yet a leper, still needing to be cleansed by Jesus. But in Luke it is not mentioned that Simon was a leper. I think he was the debtor of fifty denarii, and had already received their remission, since he had loved little; yet loving a little, he asked him to eat with him. And the woman came, not a sinner according to Matthew and Mark, with an alabaster jar of precious ointment. And consider how carefully, in those who did not report a sinner, her ointment is praised as precious; but in Luke, who related the sinner, it is called simply ointment, neither precious, nor of pure nard, so that the house would be filled with its fragrance. For she could not yet have ointment of this kind; but it was a great thing that she could anoint the Lord's feet even with ointment. But this woman's ointment is said to be precious; for it was not fitting that what was poured on the Saviour's head should not be precious. And over the ointment of the sinful woman who anointed the Lord's feet and did not pour it out, the disciples were neither indignant nor grieved, nor did Judas say, “Why was this ointment not sold for three hundred denarii and given to the poor?” But over the woman in Matthew and Mark the disciples were indignant and grieved at the waste of the ointment which ran down from his head over the rest of his body. For though that ointment could have been sold for much and given to the poor, yet this ought not to have been done, because it was fitting that it should be poured on Christ's head in a holy and becoming outpouring. And let those who insist on understanding these things according to the simple text say that the ointment was poured on Jesus' head praiseworthily, having, according to the text, the fitness of being poured on the head of so great a teacher. So that ointment was not suited to the poor, nor fitting, as regards its honour, to be divided among many, but to be poured out whole on the head of Jesus alone. That is why Jesus accepts the woman who had done this, and says to the indignant disciples: “Let her be, and do not trouble her, for she has done a good work on me.” And such praise of a good work is so effective that it urges all of us to fill the Lord's head with fragrant and rich works, so that it may be said of us too that we have done a good work on his head. For as long as we remain in this life we always have the poor with us, who need the care of those who have advanced in the word and become rich in the wisdom of God; but they are not able always, day and night, to have with them the Son of God, the Word of God, and Wisdom, and all that our Lord and Saviour is. See too what he says: “She has done a good work on me”; for he did not say of the sinful woman who anointed his feet, “She has done a good work on me.” And if we must also discuss his saying, “She did it for my burial,” comparing it with the words, “We were buried with Christ through baptism and rose with him,” consider further that of the woman in Luke it is not said: “Truly I say to you, wherever this gospel is preached in the whole world, what she has done will also be told in memory of her.” But of the woman in Matthew and Mark this is written. For it was just that it should be said, not of her who had anointed his feet, but of her who had poured the ointment on his head: “Wherever this gospel is preached in the whole world, what she has done will also be told in memory of her.” If, then, we wish that what we do on Jesus be told of us too, pouring precious ointment on his head, let us advance from anointing his feet to pouring precious ointment on his head. But what is oil, and what is ointment? And what ointment serves to anoint the body of Christ, and what the head, is hard to explain. Yet we will try to show what seems right to us, knowing most certainly that oil everywhere in the Scriptures is understood either as the work of mercy, by which the lamp of the word is nourished and shines, or as teaching, by the constant hearing of which the word of faith kindled in us is nourished and shines more brightly. Just as, in general, everything with which one is anointed is called oil, but of oil some is ointment [and some not], and of ointment some is ordinary ointment and some precious, so every just act is called a good work. But of good works, one kind is what we do for men's sake or according to men, another what we do for God's sake and according to God. Again, of what we do for God's sake, one kind serves the use of men, another does not serve the use of men but only the glory of God. For example, someone does good to a man moved by natural justice, not for God's sake, as the Gentiles sometimes did and many men do: that work is common oil, not of great fragrance, and yet it too is acceptable to God, as Daniel indicates when he says to Belshazzar, who did not know God: “Hear my counsel, O king; redeem your sins by almsgiving.” Peter too says something of the kind in Clement: that the good works done by unbelievers profit them in this age, but not also in that age for obtaining eternal life; and fittingly, because they do not do them for God's sake, but for the sake of human nature itself. But for those who do them for God's sake, that is, the faithful, they profit not only in this age but in that one, and more in that one. What the faithful do for God's sake is ointment of good fragrance. And this very work of the faithful done for God's sake, which is ointment, is in part done for the benefit of men: for example, almsgiving, visiting the sick, receiving strangers, humility, gentleness, forgiveness, and other such things that benefit men. Whoever does these things for Christians anoints the Lord's feet with ointment, because they are the Lord's feet, with which he always walks; and this those doing penance are especially accustomed to do for the remission of their sins. That is the work called fragrant ointment, but not the highest. But whoever devotes himself to chastity, persists in fasting and prayer, has patience in adversity like Job, and does not fear to confess the truth of God in trials, all of which profit other men nothing but serve only the glory of God, this is the ointment that anoints the head of the Lord Christ and runs down abundantly over the whole body of Christ, that is, over the whole Church; and this is the very precious ointment with whose fragrance the whole house, that is, the Church of Christ, is filled. And this work belongs not to penitents but to perfect saints. Or else: the teaching necessary for men, by which souls poor in spiritual goods, or perhaps weak through sins, are nourished, is ordinary ointment, with which the Lord's feet are anointed; but the knowledge of the true faith, which pertains to God alone, is the precious ointment with which the head of Christ, which is God, is anointed. ### Scripture references - Matt 26:6: quotation, high confidence - Matt 26:7: quotation, high confidence - Matt 26:8: quotation, high confidence - Matt 26:9: quotation, high confidence - Mark 14:3: allusion, high confidence - John 12:3: quotation, high confidence - John 12:5: quotation, high confidence - John 12:2: allusion, high confidence - Luke 7:40: quotation, high confidence - Luke 7:37: allusion, high confidence - Luke 7:38: allusion, high confidence - Luke 7:41: allusion, high confidence - Luke 7:46: allusion, high confidence - Luke 10:42: allusion, high confidence - John 11:5: allusion, high confidence - 2 Cor 7:10: allusion, high confidence - John 12:1: allusion, high confidence - Matt 16:18: allusion, high confidence - Matt 26:10: quotation, high confidence - Mark 14:6: quotation, high confidence - Matt 26:11: allusion, high confidence - Matt 26:12: quotation, high confidence - Rom 6:4: quotation, high confidence - Col 2:12: allusion, high confidence - Matt 26:13: quotation, high confidence - Dan 4:27 (4:24 Vulg.): quotation, high confidence - 1 Cor 11:3: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Three blocks of leaked footnote references are removed by logged corrections; one of them contained Migne's note reading “obedience of the letter” (obedientia litterae) for the scan's garbled ohedientialiter, which the translation follows, and another his note that Daniel's words were spoken to Nebuchadnezzar, not Belshazzar as the text says. “Not Simon” renders the scan's non simul by sense. The words in square brackets in Migne ([aliud non]) are translated. - Origen discusses whether the evangelists contradict one another and reports, as the view of “someone a little bolder”, that their main purpose was the mysteries rather than exact history; translated as written. His fuller treatment is in his Commentary on John. - The saying of Peter “in Clement” refers to the Pseudo-Clementine writings; the passage is not identified with certainty. - Quotations: Matt 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8; Luke 10:42; 2 Cor 7:10; Matt 16:18; Rom 6:4; Col 2:12; Dan 4:27 (4:24 Vulg.); 1 Cor 11:3. ### Citation (SBL) Origen, Comm. Ser. Matt. 77 (PG 13:1721b–1726a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/76/#p-77). ## Commentary on Matthew, Latin Series 78 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-78 - Source: PG 13:1726a–1730a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The two apostles named Judas figure faithful and faithless confessors; Judas sold Christ for thirty staters, as those who sin for gain betray the Word, and sought a moment without the crowd, as betrayers do in persecution; the Passover is to be kept not bodily, as the Ebionites would, but spiritually, in the large upper room of a purified understanding. ### Latin text Tunc abiit unus de duodecim, qui dicitur Judc: Scariot, ad principes sacerdotum, et dixit eis .' Quid vultis mihi dare, et ego vobis eum tradam At illi constituerunt ei triginta statores .' et exinde quan-cbo! opportunitatem ut cum traderet eis “. Judas interpretatur confessor. Cum sint ergo duo discipuli hoc nomine nominati, secundum quod Lucas evangelista Ῑ) dinumerat inter duodecim fuisse apostolos , Judam Jacobi, et Judaei Seariotam : cum nihil ergo a mysterio vacuum sit apud Christum, existimo duos discipulos Judas in mysterio fuisse Christianorum confitentium fidem Christi: quorum una quidem pars fideliter permanet apud Christum, cujus mysterium fuit Judas Jacobi ; altera autem pars, postquam credidit, et confessa est fidem Christi, propter avariutiam reliquit Christum, et facta proditrix veritatis ipsius, transiit ad haereses et ad falsos sacerdotes Judzeorum falsorum,id est simulatorum Christianorum, 895 et tradidit eis Christum . quantum ad se, id est verbum veritatis, ut crucillgatur et occidatur verbum veritatis ab eis; cujus mysterium fuit Judas Scariota, qui abiit ad sacerdotes , et de traditione Christi pactus est pretium. Audivi quemdam exponentem patriam proditoris Judac secundum interpretationem Hebraicam casu/foculum vocari. Quod si ita est, magna convenientia invenitur no-‘ minis patria: ejus cum exitu mortis ipsius, quoniam et ipse laqueo se suspendens prophetiam nominis patria: suae suffocatus implevit. Hic ergo ludas ad quem dietum est per Prophetam : Tu autem homo unanimis mihi dua: meus et notus Meus; cecidit cum fuisset unus eorum quos Christus ad ducatum suscepit populi Christiani. Et vide quomodo quod scriptum est " : Vos autem sicut homines moriemini, et sicut unus de principibus cadetis , refertur modo ad illum principem qui cecidit tanquam fulgur de coelo; modo ad ludam, qui electus ad principatum apostolatus , et quasi in coelo constitutus, et ipse quasi fulgur ante constitutus cecidit in proditionis ruinam vadens adversus unum principem sacerdotum, qui in aeternum factus fuerat sacerdos secundum ordinem Melchisedech, ad multos principes sacerdotum et adversarios unius sacerdotis summi, ut venderet pretio volentem redimere totum mundum a male-dictione legis ct totius peccati, et redimere nos non corruptibilibus pecuniis, sed sanguine suo pretioso. Quid autem dixit ludas ad sacerdotes audiamus: Quid vultis mihi dare, et ego vobis eum tradam ειν Volebatc enim accipere pecuniam, et tradere Verbum Dei. Quod faciunt omnes qui accipiunt aliquid corporalium aut mundialium rerum, ut tradant ct ejiciant ab anima sua Saivatorem et verbum veritatis quod erat iu eis. Et opportune hoc uteris exemplo ad omnes qui quodcunque peccatum facientes propter avaritiam, et causam pecuniarum, aut alicujus lucri , verbum Dei tradunt et contemnunt. Nam huiusmodi homines quasi manifeste clamare videntur, et dicere virtutibus adversariis praestantibus lucrum aliquod pro peccato transgressi verbi : Quid uultis mihi dare et ego eum vobis tradam? Quod etsi traditus fuerit, fit quidem extra tradentem: vincens autem eos qui eum suscepisse videntur, operatur decentia se , ut evacuare cupientes eum ,’nibil operentur in ipsum. At illi statuerunt ei triginta stateres “, tantam ei donationem constituentes, quantos annos Salvator peregrinatus fuerat' in hoc mundo. Triginta enim annorum baptizatus erepit Evangelium prmdicare, quasi Joseph factus triginta annorum erogaret frutuentazfratribus suis. Nam sicut tunc propter filios quidem Israel a Deo fuerat. praeparatum frumentum illud, erogatum est etiam Egyptiis; sic Evangeiium sanctis quidem fuerat praeparatum , tamen praedicatum θεν. etiam infidelibus et iniquis. Ea: tunc qurerebat Opportunitatem ut traderet eum". Qualem autem opportunitatem qua. rebat ludas, Lucas manifestius explanavit dicens : Et quwrebat opportunitatem, ut traderet eum eis sine turba"; id est quando populus non erat circa eum, sed secretus erat cum discipulis suis. Quod et fecit eum tradens post caenam cum secretus esset in praedio Gessemani. Arbitrabatur enim ludas opportunitatem sibi esse post pactum quod fecit , quando cum multitudine non erat Jesus. Et vide, nisi usque nunc opportunitas ista videtur proditofibus verbi veritatis, qui volunt prodere Christum Deum Verbum in tempore persecutionis Christianorum, quando multitudo credentium non est circa verbum veritatis , nec potest impedire aut prohibere persecutores, maxime ubi pauci fideles habentur. Et cum sit omnium rerum tempus, Salomone dicente : Tempus patiendi, et tempus moriendi , et extera, tempus proditorum veritatis proprium hoc est, quando non sunt circa Christum multi fideles. Prima autem Asymorum accesserunt discipuli ad Iesum dicentes ei : Ubi vis paremus tibi pascha manducare? Jesus autem dixit : Ite in ciuitatem ad quemdam, et dicite ci ,‘et caetera ". Apud Marcum autem sic dicitur : Et prima die Azgmorum nando pascha immolabatur, dicunt ei discipuli ejus : Quo vis eamus et pra'paremus tibi ut manducemus pascha? Et misit dios ex‘discipulis suis dicens : Ite in civitatem, et ingredientibus vobis, occurret vobis Itomo'ampltoram aqua: portans; et ubiemue ingressus fuerit , dicite patrifamilias : Magister dicit : Ubi est diversorium meum , ubi cum discipulis meis manducent pascha? Et ipse vobis ostendet locum in superioribus stratum magnum, paratum : illic parate nobis ο. Sic ergo apparet quod una eademque dies erat Pasclue, quando oportebat immolare pascha Azymorum, et quando oportebat tollere fermentum vetus , et azyma manducare cum carnibus agni. Et dies quidem Pascha: una erat, Azymorum autem septem , connumerata videlicet die Pascha cum caeteris sex. Secundum haec lorsitan aliquis imperitorum requiret, cadens in Ebionismum ex eo quod Jesus celebravit more Iudaico Pascha corporaliter, sicut et primam diem Azymorum, et Pascha, υ dicens quia convenit et nos imitatores Christi simio liter facere : non considerans quoniam Iesus, cum venisset temporis plenitudo et missus f uisset, laetus est de muliere , factus est sub lege , non ut eos qui sub lege erant sub lege relinqueret, sed ut educeret eos ex lege . Si ergo ideo venit ut educeret eos qui-erant sub lege, quanto magis non convenit illos introire in legem , qui prius fuerant extra legem! Ergo de littera quidem egredimur legis : infra virtutem autem, spiritalem legem constituti, spiritaliter celebrantes implemus omnis quae illic corporaliter celebranda mandantur. Expellimus enim vetus fermentum malitiae et nequitiae, et in azymis sinceritatis et veritatis " celebramus Pascha, Christo nobiscutn coepulante secundum voluntatem Agni dicentis "z Nisi manducaveritis carnem meam et biberitis sanguinem meum, non habebitis vitam manentem in vobis ; qui tulit peccatum ιιιιιιόἰ , et prohibet verum exterminatorem non solius Egypti, sed totius generis humani exterminatorem tangere nos celebrantes festivitatem Paschte secum. Et ascendimus ipso Domino nobiscum constituto ab inferioribus ad locum superiorem, in quo diversorium est, quod demonstratur ab intellectu, qui est in unoquoque homine paterfamilias discipulis Christi. Haec autem domus superior sit nobis magna , ut capiat Jesum Verbum Dei, et Sapientiam, et Veritatem, et omne quod est Filius Dei , qui ηυιι»Β capitur nisi a magnis sensu. Et sit domus hazc praeparata a patrefamilias intellectu Filio Dei , non solum in loco superiori, nec tantummodo magna, sed etiam mundata, nullo modo habens malitiae sordes, quasi a scopis legis coadunatas atque prolectas. Sit domus ista et in civitate Dei, id est in Ecclesia. Sit autem domus illius princeps, non qualibuscunque cognitum habens nomen : ideo et mystice dicit Jesus : Ite ad quemdam . Et illi dicant, qui Christo praeparant pascha : Magister dicit : Apud te faciam pascha cum discipulis meis 7'; annuntient etiam patrifamilias illi et quod dicit: Magister dicit : Ubi est diversorium ubi cum discipalis mendacem pascha ’σῖ ιιι paterfamilias ille qui α przeparat diversorium Jesu et discipulis eius ascendat locum superiorem, et stratum , et praeparatum, et magnum, ut veniens illuc Jesus festivet cum ditcipulis suis. Ego autem puto quod homo qui ingredientibus discipulis in civitate occurrit eis amo phoram aquae portans, quem voluit Jesus bt sequerentur discipuli ejus euntem in domum , qui subtilem illam aquam domui apportabat, utnon solum esset mundata , sed etiam aquis plenius eluta , erat quidem ministrans patrifamilias, id est intelbuui, portans mundatoriam aquam in fictili vase , ut sublimitas virtutis sit Dei. Aut certe potabilem aquam subministrabat in illo iictili vase, ut Filius quidem Dei generationem praebeat vitis. ille autem intellectus minister ex lege et prophetis aquam p'ortet qua: misceatur cum vino evangelici verbi. Nos ergo qui Optamus de Ecclesia esse, volentes celebrare Pascha cum Jesu, sequamur hominem illum qui vas bajulat hujusmodi aquae, quem puto esse Moysen legis datorem, spiritalem doctrinam portantem in corporalibus historiis. Qui autem accedunt ad legem et prOphetas quasi ad eloquia ipsius Dei, non autem sequuntur eum spiritaliter qui vas bajulat aqua: vivae, non celebrant Pascha eum Jesu , nec calicem bibunt novi testamenti. Praeparent autem discipuli pascha Jesu ; et post sermones discipulorum quibus catechizaverunt patremfamilias, id est intellectum, veniat et divinitas Unigeniti coepulans discipulis suis in domo praedicta. Scire tamen debemus quoniam qui in epulationibus et sollicitudinibus saecularibus sunt, non ascendunt in domum illam superiorem, nec vident magnitudinem ejus, nec considerant stratum illius ornatum. Propterea nec celebrant cum Jesu Pascha, nec accipiunt panem bencdictionis ab eo, nec calicem novi testamenti. ### English translation (Claude) “Then one of the twelve, called Judas Iscariot, went to the chief priests and said to them: What will you give me, and I will hand him over to you? And they fixed for him thirty staters; and from then on he sought an opportunity to hand him over.” Judas is interpreted “confessor.” Since there are two disciples called by this name, as the evangelist Luke counts among the twelve apostles Judas of James and Judas Iscariot, and since nothing in Christ is empty of mystery, I think that the two disciples named Judas were a figure of the Christians who confess the faith of Christ. One part of them remains faithfully with Christ, and Judas of James was its figure; but the other part, after believing and confessing the faith of Christ, left Christ out of avarice, and, becoming a betrayer of his truth, passed over to heresies and to the false priests of false Jews, that is, of pretended Christians, and handed Christ over to them, as far as lay in it, that is, the word of truth, so that the word of truth might be crucified and killed by them; and its figure was Judas Iscariot, who went to the priests and bargained a price for handing Christ over. I have heard someone explaining that the home town of the traitor Judas, according to its Hebrew meaning, is called “suffocation.” If so, there is a striking fitness between the name of his home town and the manner of his death, since he too, hanging himself with a noose, fulfilled, by being suffocated, the prophecy contained in the name of his home town. This Judas, then, to whom it was said through the prophet, “But you, a man of one mind with me, my guide and my acquaintance,” fell, though he had been one of those whom Christ took up for the leadership of the Christian people. And see how the words, “But you will die like men, and fall like one of the princes,” refer now to that prince who fell like lightning from heaven, now to Judas, who, chosen for the princely office of the apostleship and set, as it were, in heaven, also fell like lightning into the ruin of betrayal, going against the one high priest, who had been made priest for ever according to the order of Melchizedek, to the many chief priests, the adversaries of the one high priest, to sell for a price him who wished to redeem the whole world from the curse of the law and of all sin, and to redeem us not with corruptible money but with his own precious blood. Let us hear what Judas said to the priests: “What will you give me, and I will hand him over to you?” For he wished to receive money and to hand over the Word of God. This is what all do who receive anything of bodily or worldly things in order to hand over and cast out of their soul the Saviour and the word of truth that was in them. And you will fittingly use this example for all who commit any sin out of avarice, for the sake of money or of some gain, and so hand over and despise the word of God. For such men seem as it were openly to cry out and say to the adverse powers who offer them some gain for the sin of transgressing the word: “What will you give me, and I will hand him over to you?” But even if the Word is handed over, this happens outside the one who hands him over; and, overcoming those who seem to have received him, he works what is worthy of himself, so that those who wish to make him void accomplish nothing against him. “And they fixed for him thirty staters,” setting a payment equal to the number of years the Saviour had sojourned in this world. For at thirty years of age, having been baptized, he began to preach the gospel, as Joseph at thirty years of age distributed grain to his brothers. For as that grain was then prepared by God for the sons of Israel, yet was distributed to the Egyptians as well, so the gospel was prepared for the saints, yet was preached also to the unbelieving and the wicked. “And from then on he sought an opportunity to hand him over.” What kind of opportunity Judas sought, Luke explained more plainly, saying: “And he sought an opportunity to hand him over to them without a crowd,” that is, when the people were not around him, but he was apart with his disciples. And this he did, handing him over after the supper, when he was apart in the estate of Gethsemane. For Judas thought his opportunity, after the pact he had made, was when Jesus was not with a crowd. And see whether even now this does not seem the opportunity to betrayers of the word of truth, who wish to betray Christ, God the Word, in a time of persecution of Christians, when the multitude of believers is not around the word of truth and cannot hinder or stop the persecutors, especially where there are few faithful. And since there is a time for all things, as Solomon says, “A time to suffer and a time to die,” and the rest, the proper time of the betrayers of the truth is this: when there are not many faithful around Christ. “On the first day of Unleavened Bread the disciples came to Jesus, saying to him: Where do you wish us to prepare for you to eat the Passover? And Jesus said: Go into the city to a certain man and say to him,” and the rest. In Mark it is said thus: “And on the first day of Unleavened Bread, when the Passover was sacrificed, his disciples say to him: Where do you wish us to go and prepare for you to eat the Passover? And he sent two of his disciples, saying: Go into the city, and as you go in, a man carrying a jar of water will meet you; and wherever he goes in, say to the householder: The Teacher says, Where is my guest room, where I may eat the Passover with my disciples? And he will show you a large upper room, furnished and ready; prepare for us there.” So it appears that the day of the Passover was one and the same, when the Passover of Unleavened Bread had to be sacrificed, and when the old leaven had to be removed and unleavened bread eaten with the flesh of the lamb. The day of the Passover was one, but the days of Unleavened Bread seven, the day of the Passover being counted with the other six. On this basis perhaps one of the unskilled, falling into Ebionism, will argue from the fact that Jesus kept the Passover bodily in the Jewish manner, as also the first day of Unleavened Bread, that it is fitting for us, as imitators of Christ, to do likewise; not considering that Jesus, when the fullness of time had come and he had been sent, was made of a woman, made under the law, not to leave those under the law under the law, but to lead them out of the law. If, then, he came to lead out those who were under the law, how much less fitting is it for those who were formerly outside the law to enter into the law! So we go out from the letter of the law; but, placed within its power, the spiritual law, and celebrating spiritually, we fulfil all that is there commanded to be celebrated bodily. For we cast out the old leaven of malice and wickedness, and we celebrate the Passover with the unleavened bread of sincerity and truth, Christ feasting with us according to the will of the Lamb who says, “Unless you eat my flesh and drink my blood, you will not have life abiding in you”; who took away the sin of the world, and forbids the true destroyer, the destroyer not of Egypt alone but of the whole human race, to touch us as we celebrate the feast of the Passover with him. And with the Lord himself among us, we go up from the lower places to the upper place where the guest room is, which is shown by the understanding, the householder in each man for the disciples of Christ. Let this upper house be large for us, so as to hold Jesus, the Word of God, and Wisdom, and Truth, and all that the Son of God is, who is held only by those great in understanding. And let this house be prepared by the householder, the understanding, for the Son of God, not only in an upper place, nor only large, but also cleaned, having no dirt of malice at all, as if swept together and thrown out by the brooms of the law. Let this house also be in the city of God, that is, in the Church. And let its master be one whose name is not known to just anyone: that is why Jesus says mystically, “Go to a certain man.” And let those who prepare the Passover for Christ say, “The Teacher says, I will keep the Passover at your house with my disciples”; let them also announce to that householder what he says, “The Teacher says, Where is the guest room, where I may eat the Passover with my disciples?”, so that the householder who prepares a guest room for Jesus and his disciples may go up to the upper place, furnished and prepared and large, so that Jesus may come there and keep the feast with his disciples. And I think that the man who met the disciples as they entered the city carrying a jar of water, whom Jesus wished his disciples to follow as he went into the house, and who carried that fine water to the house so that it might be not only cleaned but more fully washed with water, was one who served the householder, that is, the understanding, carrying cleansing water in an earthen vessel, so that the surpassing greatness of the power may be God's. Or else he supplied drinking water in that earthen vessel, so that the Son of God may provide the fruit of the vine, and that servant of the understanding may carry from the law and the prophets water to be mixed with the wine of the gospel word. So we who wish to belong to the Church, wishing to celebrate the Passover with Jesus, let us follow that man who carries a vessel of such water, whom I take to be Moses the lawgiver, carrying spiritual teaching in bodily histories. But those who approach the law and the prophets as the very words of God, yet do not follow spiritually him who carries the vessel of living water, do not celebrate the Passover with Jesus, nor drink the cup of the new covenant. Let the disciples prepare the Passover for Jesus; and after the words of the disciples by which they have instructed the householder, that is, the understanding, let the divinity of the Only-begotten also come, feasting with his disciples in that house. But we must know that those who are absorbed in the feastings and cares of the world do not go up into that upper house, nor see its greatness, nor consider its furnished adornment. Therefore they neither celebrate the Passover with Jesus, nor receive from him the bread of blessing, nor the cup of the new covenant. ### Scripture references - Matt 26:14: quotation, high confidence - Matt 26:15: quotation, high confidence - Matt 26:16: quotation, high confidence - Luke 6:16: allusion, high confidence - Matt 27:5: allusion, high confidence - Ps 55:13 (54:14 LXX): quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence - Luke 10:18: allusion, high confidence - Ps 110:4 (109:4 LXX): allusion, high confidence - Gal 3:13: allusion, medium confidence - 1 Pet 1:18: allusion, high confidence - 1 Pet 1:19: allusion, high confidence - Luke 3:23: allusion, high confidence - Gen 41:46: allusion, high confidence - Luke 22:6: quotation, high confidence - Eccl 3:2: quotation, medium confidence - Matt 26:17: quotation, high confidence - Matt 26:18: quotation, high confidence - Mark 14:12: quotation, high confidence - Mark 14:13: quotation, high confidence - Mark 14:14: quotation, high confidence - Mark 14:15: quotation, high confidence - Gal 4:4: quotation, high confidence - Gal 4:5: allusion, high confidence - 1 Cor 5:7: allusion, high confidence - 1 Cor 5:8: quotation, high confidence - John 6:53: quotation, high confidence - John 1:29: allusion, high confidence - Exod 12:23: allusion, high confidence - 2 Cor 4:7: allusion, high confidence - Matt 26:29: allusion, medium confidence - 1 Cor 10:16: echo, medium confidence - Luke 22:20: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 79 (from “On the first day of Unleavened Bread”), whose numeral was misread in the scan; it and two blocks of leaked footnote references are removed or corrected by logged corrections. - “Suffocation” renders the scan's garbled casu/foculum by sense (uncertain); the explanation of the name of Judas's home town is reported by Origen from an unnamed source. - Origen calls those who go over to heresy “false priests of false Jews, that is, of pretended Christians”, and rejects keeping the Passover bodily as Ebionism; translated as written. The Eucharistic language (“the bread of blessing”, “the cup of the new covenant”) is translated exactly. - “A time to suffer” is the text's reading of Eccl 3:2 (usually “a time to be born”). - Quotations: Matt 26:14–19; Luke 6:16; Ps 55:13 (54:14 LXX); Ps 82:7 (81:7 LXX); Luke 10:18; Ps 110:4 (109:4 LXX); 1 Pet 1:18–19; Gen 41:46; Luke 22:6; Eccl 3:2; Mark 14:12–15; Gal 4:4–5; 1 Cor 5:7–8; John 6:53; 1:29; Exod 12:23; 2 Cor 4:7; Matt 26:29. ### Citation (SBL) Origen, Comm. Ser. Matt. 78 (PG 13:1726a–1730a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-78). ## Commentary on Matthew, Latin Series 80 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-80 - Source: PG 13:1730a–1731b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus did not name the traitor so that each heart might be tested; the faithful apostles were saddened because human nature can be turned to evil, and so everyone not yet perfect must fear his own fall and never boast, as Peter's denial shows. ### Latin text Vespere autem facto discubuit cum discipulis suis, et edentibus eis dixit : Amen dico vobis, quoniam unus ea: vobis tradet me . Discipulis edentibus pascha secundum legis mandatum dixit Jesus qui sciebat quid esset in homine , et propterea non habebat opus ut aliquis testimonium daret ei de homine , et dixit de Juda cum consueto sihi jurejurando: Amen dico vobis, quoniam unus ea: vobis me tradet τ’. Cum enim potuisset a principio proditorem specialiter demonstrare, hoc quidem non fccit; dixit autem generaliter, quod unus ex vobis me tradet, ut ex testimonio percussi cordis singulorum qualitas probaretur; ut et discipulorum ostenderet bonitatem, quia plus credebant verbis Christi quam conscientia: sua: ; et Judte malitiam, quia nec cognitori consiliorum suorum credebat, ut turbaretur aut tristaretur : existimo, quia in primis putavit latere quasi hominem. Qui postquam vidit conscientiam suam notam Christo, amplexus est occultationem positam in verbis ipsius, quorum primum infidelitatis erat, secundum autem impudentiae. Et contristati nimis ceperunt singuli dicere : Nunquid ego sum , Domine ἳ Quaeret autenfaliquis quomodo, si bunzn conscientia? erant undecim apostoli, quia mundi erant ab omni proditione Magistri , utquid contristati suntde auditu , quasi potuisset fieri ut unus esset ex ipsis de quo dicebatur ?Existitno autem quoniam unusquisque discipulorum sciebat ex his quae docuerat Iesus, quoniam mutabilis et ad malum vertibilis est natura humana, et quoniam in colluctatione adversus principatus , et potestates, et rectores hujus mundi te- “ nebrarum, potest fieri ut decidat homo aut circumventus, aut vim passus ab adversariis virtutibus ad malum perficiendum. Hoc ergo considerantes unusquisque discipulorum, ne forte. ipse esset qui puerognitus esset proditor, contristati sunt valde, propterea quod dictum fuerat eis : Unus ea: vobis me tradet; et coeperunt dicere quasi nescientes singuli futurum de se: Nunquid egosum, Domine? Si autem habet rationem, quoniam propter hanc causam timens unusquisque eorum dixit : Nunquid ego sum, Domine? De omnibus futuris timendum est nobis infirmis, qui nondum sapientiam perfectionis accepi- .mus, secundum quam dixit Apostolus : Confido enim quia neque mors, neque vita, et caetera, potest nos separare a charitate Dei, quae est in Christo Iesu. Qui autem nondum perfectus est, dubitat de scipso quasi possit et cadere. Secundum quam infirmitatem humanam scribens Corinthiis Paulus dicebat δ’ : Sed castigo corpus meum, et servituti redigo, ne forte cum aliis praedicaverim, ipse reprobus efliciar. Et vide quod dicit, ne forte cum aliis prwdicaverim, ipse reprobus efficiar, sic pronuntiat quasi timens ne forte etcadere possit et reprobus fieri. Quod autem dixit, confido, ct uetera, conlidentis hominis et lirmi cst propter suam perfectionem, quoniam mille Contraria separare cum a charitatc Christi non valeant. Quod autem apostoli adhuc erant infirmi, et juste timebant, manifestum est ex eo quod dicit qui sciebat propositum singulorum, quoniam omnes vos scandalum patiemini in me in hac nocte . Ει quod proponens quis meliora, aliquoties ad malitiam transrertitur victus in colluctatione contrariarum virtutum, manifestum estex eo quod scriptum est de Petro, quoniam ipse quidem considerans propositum suum, qualem circa Christum haberet all‘ectum, respondit non cum simulatione, sed ex veritate cordis sui, quantum ad se, quoniam si omnes scandalizati fuerint, ego solus non scandalizabor . Salvator autem, sciens iulirmum οτεῐη in suis promissiouibus fore, et quoniam brevis timor hominis facturus esset eum recedere a proposito meliori, dixit ad eum : Amen dico tibi quoniam in hac nocte nriusquam gallus cantet, ter me negabis . Et talibus non est importunqu dicere semper : Ne glorieris in crastinum, nec enim scis quid pariat dies θ superuentura . Et Paulus similiter ’δ’ : Fratres, inquit, si pra-occupatus fuerit homo in aliqua delicto, cos qui spiritales estis, con/irmate hujusmodi in spiritu mansuetudinis, considerantes ne et uos tentemini, docens quoniam incertus est exitus noster de nobis, quamvis forte meliorum propositum habeamus. Περί) autem omnia recordantes, quoniam nescimus quid pariat nobis dies superventura. non iullahimur, neque superhiemus, neque gloriabimur aliquando, quamvis sciamus nos multa bona habere : sicut et Paulus cum dixis5et de se ; Nihil mihi conscius sum, superaddit, sed nonin hocjusti- [iratus sum, tanquam sciens Deum satictjlicantem quos praecognoscit et quos praedestinavit vocantem. ### English translation (Claude) “When evening came he reclined with his disciples, and as they were eating he said: Truly I say to you, one of you will hand me over.” While the disciples were eating the Passover according to the commandment of the law, Jesus, who knew what was in man, and therefore had no need for anyone to bear witness to him about man, spoke of Judas with his customary oath: “Truly I say to you, one of you will hand me over.” For though he could from the beginning have pointed out the traitor by name, he did not do so; but he said generally, “One of you will hand me over,” so that each one's quality might be proved by the testimony of his stricken heart, and so as to show both the goodness of the disciples, that they believed Christ's words more than their own conscience, and the malice of Judas, that he did not believe even the one who knew his counsels, so as to be troubled or saddened. I think that at first he thought he could stay hidden, as from a man; and after he saw that his conscience was known to Christ, he clung to the concealment offered in Christ's words; the first of these was a mark of unbelief, the second of shamelessness. “And being greatly saddened they began to say, each one: Is it I, Lord?” Someone will ask: if the eleven apostles were of good conscience, since they were free of any betrayal of their Master, why were they saddened at what they heard, as if it were possible that one of them was the one meant? I think that each of the disciples knew, from what Jesus had taught, that human nature is changeable and can be turned to evil, and that in the wrestling against the principalities and powers and the rulers of this world of darkness it can happen that a man falls, either deceived or overpowered by the adverse powers into doing evil. Considering this, then, each of the disciples, fearing lest perhaps he himself was the one foreknown as the traitor, was greatly saddened because it had been said to them, “One of you will hand me over”; and they began to say, each as one not knowing the future concerning himself, “Is it I, Lord?” And if there is reason in this, that for this cause each of them said in fear, “Is it I, Lord?”, then we who are weak, and have not yet received the wisdom of perfection, must fear about all things to come; the perfection according to which the Apostle said: “For I am confident that neither death nor life,” and the rest, “can separate us from the love of God which is in Christ Jesus.” But he who is not yet perfect has doubts about himself, as one who could also fall. In keeping with this human weakness Paul, writing to the Corinthians, said: “But I chastise my body and bring it into subjection, lest perhaps, after preaching to others, I myself should become reprobate.” And see that when he says, “lest perhaps, after preaching to others, I myself should become reprobate,” he speaks as one who fears that he might fall and become reprobate. But when he said, “I am confident,” and the rest, it is the word of a confident and firm man, because of his perfection, since a thousand adversaries cannot separate him from the love of Christ. That the apostles were still weak and justly afraid is plain from what is said by him who knew the purpose of each: “All of you will stumble because of me this night.” And that one who sets before himself better things is sometimes turned to evil, overcome in the wrestling with the adverse powers, is plain from what is written of Peter: considering his own purpose, and what affection he had toward Christ, he answered not with pretence but from the truth of his heart, as far as he himself knew: “Even if all stumble, I alone will not stumble.” But the Saviour, knowing that he would be weak in his promises, and that a brief fear of a human being would make him fall away from his better purpose, said to him: “Truly I say to you, this night, before the cock crows, you will deny me three times.” And to such people it is never out of season to say: “Do not boast about tomorrow, for you do not know what the coming day will bring forth.” And Paul likewise says: “Brothers, if a man is overtaken in any fault, you who are spiritual, restore such a one in a spirit of gentleness, considering lest you too be tempted,” teaching that our end is uncertain to us, even if perhaps we have a purpose of better things. Remembering all these things, then, that we do not know what the coming day will bring us, we will not be puffed up, nor be proud, nor ever boast, though we know we have many good things; as Paul too, after saying of himself, “I am conscious of nothing against myself,” adds, “but I am not justified by this,” as one who knew that it is God who sanctifies those whom he foreknows, and calls those whom he has predestined. ### Scripture references - Matt 26:20: quotation, high confidence - Matt 26:21: quotation, high confidence - Matt 26:22: quotation, high confidence - John 2:25: allusion, high confidence - Eph 6:12: allusion, high confidence - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence - 1 Cor 9:27: quotation, high confidence - Matt 26:31: quotation, high confidence - Matt 26:33: quotation, high confidence - Matt 26:34: quotation, high confidence - Prov 27:1: quotation, high confidence - Gal 6:1: quotation, high confidence - 1 Cor 4:4: quotation, high confidence - Rom 8:29: allusion, high confidence - Rom 8:30: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 81 (from “And being greatly saddened”), whose numeral was misread in the scan; it and a block of leaked footnote references are removed by logged corrections. - Quotations: Matt 26:20–22; John 2:25; Eph 6:12; Rom 8:38–39; 1 Cor 9:27; Matt 26:31, 33–34; Prov 27:1; Gal 6:1; 1 Cor 4:4; Rom 8:29–30. ### Citation (SBL) Origen, Comm. Ser. Matt. 80 (PG 13:1730a–1731b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-80). ## Commentary on Matthew, Latin Series 82 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-82 - Source: PG 13:1731b–1732b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus pointed out the traitor through the prophecy of the one who ate his bread; Judas's betrayal after sharing salt, bread, and the Lord's supper shows great malice, as do those in the Church who plot against brothers with whom they share the body and blood of Christ. ### Latin text Qui intingit mecum manum in paropside, hic me tradet . Videns eos de scipsis timentes, de- , monstravit proditorem indicio propheticae vocis dicentis : Qui manduca! paneiu meum mecum, amplificavit adrersus me supplantationem ’°. Nec enim discrepat illud ab hoc quod dicit : Qui intingit mcgebant carnes pascha edentes. Existimo autem quod malitiam ejus multam manifestam facere volens, hoc dixit : quoniam quem suscepit ad mensam communem, et commanducavit ei, forte quia a principio bene agebat, ipse Jesum prodidit tantis honoribus se complectentem : et neque salis ejusdem, neque mensae, neque panis communicati memor est factus, sed omnia illa transgrediens propter triginta staterum promissionem, tradidit largitorem tantorum bonorum, Et hzec est vere propria consuetudo hominum nimis malorum, ut post salem et panem insidientur hominibus, maxime nihil nocentibus eis, cum quibus communicaverunt panem et salem. Denique Daniel de quibusdam bujusmodi hominibus feralibus et valde malis ita prophetans dicebat : Super mensam unum falsa loquentur Si . autem potes spiritalem mensam ct cibum spiritalem, et Dominicam intelligere cautam, quibus omnibus digniticatus fuerat a Christo, abundantius ridebis multitudinem malitiarum ejus, quibus magistrum cum cibo divina: mensae, et calic-‘s, et hoc in die Paschaa tradidit Salvatorcm, non recordatus nec in corporalibus bouis Magistri dilectionem, nec in spiritalibus doctrinam ejus sine invidia semper communicatam. Tales sunt omnes in Eccl. sia qui insidiantur fratribus suis, quibuscum ad eamdem mensam corporis Christi, et ad eumdem potum sanguinis cjus frequenter simul luerunt. Si autem oportet et ipsius paropsidisinterpretationem accipere, nos quidem ab hujusmodi nos abstineamus, ne aliquid frigidum quibusdam dicere videamur. Tamen qui vult etiam in hoc aliquid invenire morale. consideret in lege ubi dona a principibus singularum tribuum oderantur in dedicatione altaris. Forte intelliget. ibi etiam paropsidem aliquid esse intelligendam. In prima, inquit, die obtulit dorum suum Naasson filius Α minadab principis tribus ludo : et obtulit donum suum paropsidem argenteam, sitiorum triginta et centunt pondus ejus;et phialam tum argentum- siclorum septuaginta, secundum siciaa sanctum θ’. ### English translation (Claude) “He who dips his hand with me in the dish, he will hand me over.” Seeing them afraid for themselves, he pointed out the traitor by the sign of the prophetic word that says: “He who eats my bread with me has lifted up his heel against me.” For that does not differ from what he says here: “He who dips with me …” … they dipped the meat as they ate the Passover. I think he said this wishing to make plain Judas's great malice: that the one he had received at a common table, and who had eaten with him, perhaps because he had acted well at the beginning, was himself the one who betrayed Jesus, who had embraced him with such honours; and he remembered neither the salt they shared, nor the table, nor the bread they had shared, but, transgressing all these for the promise of thirty staters, handed over the giver of so many good things. And this is truly the proper habit of very wicked men, that after salt and bread they plot against men, especially against those who do them no harm, with whom they have shared bread and salt. So Daniel, prophesying of certain such savage and very wicked men, said: “At one table they will speak lies.” And if you can understand the spiritual table and the spiritual food, and the Lord's supper, with all of which he had been honoured by Christ, you will see more fully the multitude of his evils, by which he handed over his Master, the Saviour, together with the food of the divine table and the cup, and that on the day of the Passover, remembering neither the Master's love in bodily goods nor his teaching in spiritual goods, always shared without grudging. Such are all those in the Church who plot against their brothers, with whom they have often been together at the same table of the body of Christ and at the same drink of his blood. If we must also take up an interpretation of the dish itself, we for our part refrain from such things, lest we seem to some to say something frigid. Yet whoever wishes to find something moral even in this, let him consider the place in the law where gifts were offered by the leaders of each tribe at the dedication of the altar. Perhaps he will understand that there too the dish is to be understood as something. “On the first day,” it says, “Nahshon son of Amminadab, leader of the tribe of Judah, offered his gift; and he offered as his gift a silver dish, its weight a hundred and thirty shekels, and one silver bowl of seventy shekels, according to the holy shekel.” ### Scripture references - Matt 26:23: quotation, high confidence - Ps 41:9 (40:10 LXX): quotation, high confidence - John 13:18: allusion, medium confidence - Dan 11:27: quotation, high confidence - 1 Cor 11:20: allusion, medium confidence - 1 Cor 10:21: echo, medium confidence - Num 7:12: quotation, high confidence - Num 7:13: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “He who dips with me”; the gap is marked “…”, and the following words are translated as they stand. - Eucharist: “the same table of the body of Christ and … the same drink of his blood” is translated exactly. - Quotations: Matt 26:23; Ps 41:9 (40:10 LXX); John 13:18; Dan 11:27; Num 7:12–13. ### Citation (SBL) Origen, Comm. Ser. Matt. 82 (PG 13:1731b–1732b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-82). ## Commentary on Matthew, Latin Series 83 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-83 - Source: PG 13:1732b–1734a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: As God the Word, Jesus remained with and guarded his disciples while he went to the cross; the devil handed him over through Judas, as the devil acts through all betrayers and unjust judges; Judas asked “Is it I?” last and without fear, only to hide his plan. ### Latin text Et Filius quidem hominis vadit, sicut scriptam est de eo : pa: autem homini illi per quem F ilius Itominis tradetur . Et Jesus quidem, secundum quod videbatur, ibat passus per crucem; secundum autem quod νοτε eral, el ibi“ el remanebat in mundo cum discipulis suis, custodiens cos in lide. Nec enim potuissent permanere in (ide ipsius, praecipue cum mortuum eum vidissent, nisi ab ipso invisibiliter Custodita fuissent corda eorum. Et non dixit : Vae homini illi a quo traditur, sed per quem traditur. 898 ostendens alterum a quo tradebatur, id est a diabolo, ipsum Judam autem ministrum esse traditionis. Vze autent non solum Judae, sed omnibus proditoribus Christi. Quicunque enim discipulos Christi tradit, ipsum Christum tradit. Propterea γε diabolo quidem traduntur, tamen per homines illos, et ideo va: illis. Nam si omnem malitiam in hominibus diabolus per homines operatur, ct quicunque interficitur ab aliquo, etsi non ab ipso, tamen per ipsum cst interfectus. Et si judex aliquem interfecerit, injuste mortis sententiam ferens in aliquem, sciendum est quia ipse locum diabolo dans in se, ministrum se praebuit diabolo ad interfectionem hominis innocentis. Bonum erat ei, si natus non fuisse! homo ille ’δε hoc est illi bonum erat si natus non fuisset; quia nec hoc bono fuerat dignus ut nasceretur. Sed quoniam aptus fuerat cx arbitrio suo ut hoc ministerium proditionis eonsummaretur per eum, ideo natus est malo suo. ut in malum quod secundum propositum suum merebat ur, incideret. Respondeas autem Iudas dixit : Nunquid eqo sum , Rabbi ”? Et vide quoidam exspectans Judas tantum sermonem Christi de se, non prmeidit narrationem ejus sua responsione. sed post omnes respondit dicens : Nunquid ego sum, Rnbbi? Non ex atl'ectu discendi, sed secundum consuetudinem nominandi Magistrum, cum vocavit Magister, quasi subsannans eum, quia vocabatur magister eum non esse hoc. vocabulo dignum. Et dixit ei Jeeus : Tu dixisti ", ut ex ore ipsius judicaret cum : quoniam ille quasi dubitans dixerat : Nunquid ego sum, Rabbi ? nou quidem secundum conscientiam dubitans. sed fingens se de hoc dubitare. Non enim habebat ipsum timorem quem caeteri apostoli habuerunt; sed ille sine timore, quasi timens dicebat. Et ideo forsitan post omnium apostdorum singillatim interrogationes, et post Christi narrationem de ipso, vis aliquando etipse iuterrogavit,quasi ex cogitatu quodam et versuto consilio, nt similia caeteris apostolis interrogando, celaret interim proditionis suae consilium. Nam vera tristitia et urgens non sustinet moram. sicut nec apostolorum sustinuit. ### English translation (Claude) “The Son of Man goes as it is written of him; but woe to that man through whom the Son of Man is handed over.” And Jesus, as it appeared, was going to suffer on the cross; but as he truly was, he both went and remained in the world with his disciples, guarding them in the faith. For they could not have persevered in faith in him, especially once they had seen him dead, unless their hearts had been invisibly guarded by him. And he did not say, “Woe to that man by whom he is handed over,” but “through whom he is handed over,” showing that there was another by whom he was handed over, namely the devil, while Judas himself was the agent of the handing over. And woe not only to Judas but to all betrayers of Christ. For whoever hands over the disciples of Christ hands over Christ himself. So they are handed over by the devil, yet through those men; and therefore woe to them. For if the devil works all malice in men through men, then whoever is killed by someone, even if not by the devil himself, is yet killed through him. And if a judge kills someone by passing an unjust sentence of death on him, it must be understood that he, giving place to the devil in himself, has made himself the devil's agent for killing an innocent man. “It would have been good for that man if he had not been born”: that is, it would have been good for him not to have been born, because he was not worthy even of this good, to be born. But since, by his own free choice, he had made himself fit for this service of betrayal to be accomplished through him, he was born to his own harm, so as to fall into the evil he deserved by his own purpose. “And Judas answered and said: Is it I, Rabbi?” And see how Judas, waiting for all that Christ would say about him, did not cut short Christ's account with his answer, but answered after all the others, saying, “Is it I, Rabbi?” He did so not from a desire to learn, but by the custom of naming the Master, calling him Master as if mocking him, since he was called master though in Judas's eyes he was not worthy of the name. “And Jesus said to him: You have said it,” so as to judge him out of his own mouth; since he had said, as if in doubt, “Is it I, Rabbi?”, not doubting in his conscience, but pretending to doubt about it. For he did not have the fear which the other apostles had; without fear he spoke as one afraid. And so perhaps, after all the apostles had asked one by one, and after Christ's account of him, he too at last, with reluctance, asked, as from a certain calculation and crafty design, so that by asking the same as the other apostles he might meanwhile conceal his plan of betrayal. For true and pressing sorrow does not endure delay, as that of the apostles did not. ### Scripture references - Matt 26:24: quotation, high confidence - Matt 26:25: quotation, high confidence - Eph 4:27: allusion, medium confidence - Luke 19:22: allusion, low confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 84 (from “And Judas answered”), whose numeral was misread in the scan; it and a block of leaked footnote references are removed by logged corrections. - Quotations: Matt 26:24–25; Eph 4:27; Luke 19:22. ### Citation (SBL) Origen, Comm. Ser. Matt. 83 (PG 13:1732b–1734a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-83). ## Commentary on Matthew, Latin Series 85 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-85 - Source: PG 13:1734a–1735a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The bread and cup that God the Word calls his body and blood are the word that nourishes souls and the word that gladdens the heart; only the cup is called “of the new covenant” because salvation comes through faith in Christ's birth and passion. ### Latin text Edentibus autem eis, accipiens Jesus panem, et gratias agens, {regit et dedit discipulis suis, dicens : Accipite, et manducate. hoc est enim corpus meum. Et accipiens calicem, et gratias agens, ded ἐξ eis, dicens : Bibite ea: hoc omnes. hic est enim sauv guis novi testamenti, qui pro multis e/I‘undetur in rcmissionem peccatorum θ’. Panis iste quem Deus Verbum corpus suum esse fatetur, verbum est nurn tritorium animarum, verbum de Deo Verbo procedens, et panis de pane emlesti, qui positus cst super mensam de qua scriptum est” : Prwpurasti in conspectu meo mensam adversus eos qui tribulam me. Et potus iste quem Deus Verbum sanguinem suum fatetur, verbum est potans et inebrians pra:clare corda bibentium, qui est in poculo de quo scriptum est °’ : Et poculum tuum inebrians quam praeclarum est ! Et est potus iste generatio vitis vene quae dicit ί : Ego sum vitis nera. Et est sanguis uva: illius, quae missa iu torcular passionis protulit potum hunc. Sic et panis cst verbum Christi factum de tritico illo qttod cadens in terram multum reddidit fructum. Non enim panem illum visibilem quem tenebat in manibus, corpus suum dicebat Deus Verbum. sed verbum in cujus mysterio fuerat panis illeirangendus. Nec potum illum κ’ visibilem sanguinem suum dicebat, sed verbum in cujus mysterio potus ille fuerat effundendus. Nam corpus Dei Verbi, aut sanguis, quid aliud esse potest, nisi verbum quod nutrit, et. verbum quod lzetilieat cor? Cur autem non dixit : llic est panis novi testamenti, sicut dixit : llic est sanguis nari testamenti? Quoniam panis est verbum justitizn, quam manducantes animm nutriuntur : potus autem est verbum agnitionis Christi, secundum mysterium ejus nativitatis et passionis. Quoniam ergo testamentum Dei in sanguine passionis Christi positum est ad nos, ut credentes Filium Dei natum et passum secundum carnem, salvi efficiamur non in justitia, in qua sola sine llde passionis Christi salus esse non poterat; ideo tantum de calice dictum est : llic est calix novi testamenti. ### English translation (Claude) “While they were eating, Jesus took bread, and giving thanks, broke it and gave it to his disciples, saying: Take and eat; for this is my body. And taking the cup and giving thanks, he gave it to them, saying: Drink of this, all of you; for this is the blood of the new covenant, which will be poured out for many for the remission of sins.” This bread, which God the Word confesses to be his body, is the word that nourishes souls, the word proceeding from God the Word, and bread from the heavenly bread, which is set on the table of which it is written: “You have prepared a table before me against those who afflict me.” And this drink, which God the Word confesses to be his blood, is the word that gives drink to the hearts of those who drink and gloriously inebriates them; it is in the cup of which it is written: “And your inebriating cup, how glorious it is!” And this drink is the fruit of the true vine, which says, “I am the true vine”; and it is the blood of that grape which, put into the winepress of the passion, brought forth this drink. So too the bread is the word of Christ made from that wheat which, falling into the ground, yielded much fruit. For it was not that visible bread which he held in his hands that God the Word called his body, but the word in whose mystery that bread was to be broken. Nor did he call that visible drink his blood, but the word in whose mystery that drink was to be poured out. For what else can the body or the blood of God the Word be but the word that nourishes and the word that gladdens the heart? But why did he not say, “This is the bread of the new covenant,” as he said, “This is the blood of the new covenant”? Because the bread is the word of righteousness, by eating which souls are nourished; but the drink is the word of the knowledge of Christ according to the mystery of his birth and passion. Since, then, God's covenant with us has been established in the blood of Christ's passion, so that, believing that the Son of God was born and suffered according to the flesh, we may be saved, not by righteousness, in which alone, without faith in the passion of Christ, there could be no salvation, therefore it was said only of the cup: “This is the cup of the new covenant.” ### Scripture references - Matt 26:26: quotation, high confidence - Matt 26:27: quotation, high confidence - Matt 26:28: quotation, high confidence - John 6:33: allusion, medium confidence - Ps 23:5 (22:5 LXX): quotation, high confidence - John 15:1: quotation, high confidence - John 12:24: allusion, high confidence - Ps 104:15 (103:15 LXX): allusion, high confidence - Luke 22:20: quotation, high confidence - 1 Cor 11:25: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Eucharist: Origen here gives a spiritual interpretation of the words of institution, saying that the Word called his body and blood not the visible bread and drink but the word “in whose mystery” they were broken and poured out; translated exactly, without comment. - “Your inebriating cup, how glorious it is” is the Septuagint form of Ps 23:5 (22:5 LXX). “This is the cup of the new covenant” follows Luke 22:20 and 1 Cor 11:25. - Quotations: Matt 26:26–28; Ps 23:5 (22:5 LXX); John 15:1; 12:24; Ps 104:15 (103:15 LXX); Luke 22:20; 1 Cor 11:25. ### Citation (SBL) Origen, Comm. Ser. Matt. 85 (PG 13:1734a–1735a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/78/#p-85). ## Commentary on Matthew, Latin Series 86 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-86 - Source: PG 13:1735a–1737b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ will eat and drink the renewed Passover with his disciples in the kingdom, not bodily but as true spiritual food; he always takes the bread and cup from the Father and gives them to the worthy, drinking with them, since he is in each, and his blood poured into the heart remits sins. ### Latin text Amen dico vobis, quod amodo non bibam de generatione vitis hujus, uisi cum bibam illud vobiscum novum in regno Patris mei ’. Sed et de pane dictum est apud Lucam similiter : Desiderio desideravi hoc pascha manducare vobiscum. Dico vobis, quod amodo non manducabo iilud, nisi impletum in regno Dei . Ergo manducabit Salvator, et‘bibet, panem illum, et potum paschalem renovatum in regno Dei, et mandueahit et bibet cum discipulis suis. Sicut enim nou rapinam arbitratus est esse se aqualem Deo, sed semetipsum Itumiliavit usque ad mortem , sic mandueabit panem, et bibet de gene- . ratione vltis, et bibet novum, et propter multam ο bonitatem suam et dilectionem hominum manducabit et bibet cum discipulis suis, cum tradiderit regnum Deo et Patri. Attende enim quod dicit: Cum bibero ipsum vobiscum novum, non alio tempore, nisi in regno Patris mei. Et alias autem non regnum Dei esca et potus. Corporaliter enim, et secundum similitudinem praesentis cibi et potus, non est regnum Dei esca et potus his qui exhibuerunt se dignos pane caelesti et pane angelorum, et esea illa de qua dicit Salvator : Mea esca est ut faciam voc luutatem ejus qui me misit, et perficiam opus ejus . Quoniam autem in regno Dei manducabimus ct bibemus, ex multis locis Scripturarum est demonstrare. praecipue ex eo quod scriptum est" : Beatus qui manducauerit panem in regno Dei. Ergo imple- Ι) bitur in regno Dei hoe pascha, et manducabit cum Jesus cum discipulis suis, .et bibet; et quoniam quod dicit Apostolus : Nemo vos judicet in esca et in potu, et caetera, quin sunt umbra futurorum, revelationem habet ad futura mysteria de eScis et potibus spiritalibus, quorum umbra fuerunt quae de escis et potibus in lege inierant scripta. Manifestum est autem quoniam veram escam et verum potum manducabimus et bibemus in regno Dei, aedificantes per ea et confer-tantes verissimam illam vitam. Ει quod dicit °_: Accipiens Iesus panem, simium et accipiens calicem. qui parvulus quidem est in Christo, et in Christo adhuc carnalis, intelligit communiter : prudentior autem quaerat, a quo aeeipiens Jesus. Deo enim dante accipit et dat eis qui digni sunt a Deo accipere panem et calicem. Quomodo autem dat Deus panem, significat et Jacob dicens : Si fuerit Dominus meus mecum. et dederit mihi panem ad manducandum, et aestimatum ad vestiendum, omnia quiscunque mihi, Domine, dederis, decimam decimabo tibi. Item scriptum δι in Evangelio secundum Joannem : Non lngus dedit vobis panem, sed Pater meus dat vobis panem de ctelo verum. Et semper Jesus his qui secum pariter agunt festivitatem, accipiens panem a Patre gratias agit, et frangit, et dat discipulis secundum quod unusquisque eorum capit accipere; et dat dicens : Accipite, et manducata “; et ostendit quando eos hoc pane nutrit, proprium esse corpus, cum sit ipse Verbum, quod et nunc necessarium habemus, et cum fuerit in regno Dei impletum :sed nunc quidem nondum impletum , tunc autem impletum, cum nos praeparati fuerimus ad capiendum paSe‘ba plenum, quod venit ut impleat, qui non venit solvere legem, sed adimplere. Et nunc quidem implere quasi per speculum in aenigmate impletionis: tunc autem facie in faciem implere, cum venerit quod perfectum est..Si ergo et nos volumus panem benedictionis accipere ab Jesu qui consuetus est eum dare, eamus in civitatem in domum cujusdam, ubi facit .lesus pascha cum discipulis suis prteparantibus ipsum notis ipsius, et ascendamus ad superiorem partem domus magnam, et stratam, et praeparatam, ubi accipiens a Patre calicem, et gratias agens, dat eis qui cum ipso ascenderint, dicens : Bibite, quia Iu'c est sanguis meus novi testamenti “, qui et bibitur et efl'unditur : bibitur quidem a discipulis, effunditur antea) in remissionem peccatorum commissorum ah eis a quibus bibitur et etl‘unditur. Si autem quaeris quomodo etiam etl‘unditur, discute eum hoc verbo etiam quod scriptum est : Quoniam charitas Dei effusa est iu cordibus nostris. Si autem sanguis te. stamenti infusus estin corda nostra in remissionem peccatorum nostrorum, etl‘uso ρο potabili sanguine in corda nostra, remittuntur et delentur omnia qua gessimus ante peccata. Ipse autem qui accepto αlice dicit " : Bibite ex hoc omnes, nobis bibentibus non discedit a' nobis, sed bibit eum nobiscum cum sit in singulis ipse :quoniam non possumus soli et sine eo vel manducare de pane iilo, vel bibere de generatione illius vitis verte. Nec mireris quoniam ipse est et panis, et msttducat nobiseum panem, ipse est et potus generationis de vite, et bibit nobiseum. Omnipotens est enim Verbum Dei, et diversis appellationibus nuncupatur, et innumerabilis est ipse secundum multitudinem virtutum, eum sit omnis virtus unus et ipse. Deinde docebat discipulos qui festivitatem celebraverunt cum Magistro, et acceperant benedictionis panem, et manducarerant corpus Verbi, et biberant calicem gratiarum actionis, pro his omnibus hymnum dicere Patri, et de alto transire in altum : quia fidelis non potest aliquando aliquid agere in convalle; propterea ascenderunt in montem Olivcti, in quo unaquaeque oliva quasi arbor faciens fructum dicere potest: Ego autent sicut oliva fructifera in domo Dei “. Et qui nondum sunt facti quasi oliva fructi- {era in domo Dei, sed sunt adhuc quasi nouella olivarum in circuitu mensa: spiritalis Patris sui, possunt esse in monte Oliveti,ide quo prophetat et Zacharias. Et quam apte mons misericordia: est. elecws , ubi pronuntiaturus fuerat scandalum infirmitatis discipulorum suorum : quia non optabat ut fieret, sed pronuntiabat quod erat futurum, jam tunc praeparatus non ut repelleret discipulos descendentes, sed ut reciperet convertentes. ### English translation (Claude) “Truly I say to you, from now on I will not drink of this fruit of the vine until I drink it new with you in the kingdom of my Father.” And in Luke the same is said of the bread: “With desire I have desired to eat this Passover with you. I say to you that from now on I will not eat it until it is fulfilled in the kingdom of God.” So the Saviour will eat and drink that bread and Paschal drink renewed in the kingdom of God, and he will eat and drink with his disciples. For just as he did not count it robbery to be equal with God, but humbled himself even to death, so he will eat bread and drink of the fruit of the vine, and drink it new, and because of his great goodness and love for men he will eat and drink with his disciples when he hands over the kingdom to God the Father. For note what he says: “When I drink it new with you,” at no other time than “in the kingdom of my Father.” And elsewhere: the kingdom of God is not food and drink. For the kingdom of God is not food and drink in a bodily way, in the likeness of present food and drink, for those who have shown themselves worthy of the heavenly bread and the bread of angels, and of that food of which the Saviour says: “My food is to do the will of him who sent me and to accomplish his work.” That we will eat and drink in the kingdom of God can be shown from many places of Scripture, especially from what is written: “Blessed is he who will eat bread in the kingdom of God.” So this Passover will be fulfilled in the kingdom of God, and Jesus will eat it with his disciples, and drink; and what the Apostle says, “Let no one judge you in food and drink,” and the rest, “which are a shadow of things to come,” points to future mysteries of spiritual foods and drinks, of which the things written in the law about foods and drinks were the shadow. It is plain that we will eat and drink the true food and the true drink in the kingdom of God, building up and strengthening by them that truest life. And as for his saying, “Jesus took bread,” and likewise “taking the cup,” one who is still a little child in Christ, and still carnal in Christ, understands it in the ordinary way; but the more discerning should ask from whom Jesus took it. For he receives it as God gives it, and he gives it to those who are worthy to receive bread and cup from God. How God gives bread Jacob too indicates, saying: “If the Lord my God is with me and gives me bread to eat and clothing to wear, of all that you give me, Lord, I will give you a tenth.” Likewise it is written in the Gospel according to John: “Moses did not give you the bread, but my Father gives you the true bread from heaven.” And always, for those who keep the feast with him, Jesus takes bread from the Father, gives thanks, breaks it, and gives it to the disciples according as each of them is able to receive it; and he gives it saying, “Take and eat”; and he shows, when he nourishes them with this bread, that it is his own body, since he himself is the Word, which we need now, and which we will need when it has been fulfilled in the kingdom of God. Now it is not yet fulfilled; then it will be fulfilled, when we have been prepared to receive the full Passover, which he came to fulfil who came not to abolish the law but to fulfil it. And now he fulfils it as through a mirror, in the enigma of fulfilment; but then he will fulfil it face to face, when what is perfect has come. If, then, we too wish to receive the bread of blessing from Jesus, who is accustomed to give it, let us go into the city, into the house of a certain man, where Jesus keeps the Passover with his disciples, his acquaintances preparing it for him; and let us go up to the upper part of the house, large, furnished, and prepared, where, taking the cup from the Father and giving thanks, he gives it to those who have gone up with him, saying, “Drink, for this is my blood of the new covenant,” which is both drunk and poured out: drunk by the disciples, and poured out for the remission of the sins committed by those by whom it is drunk and poured out. And if you ask how it is also poured out, examine together with this word what is also written: “For the love of God has been poured out in our hearts.” And if the blood of the covenant has been poured into our hearts for the remission of our sins, then, when the drinkable blood has been poured into our hearts, all the sins we committed before are remitted and blotted out. And he who took the cup and says, “Drink of this, all of you,” does not leave us while we drink, but drinks it with us, since he himself is in each one; for we cannot, alone and without him, either eat of that bread or drink of the fruit of that true vine. And do not wonder that he himself is the bread and eats the bread with us, that he himself is the drink from the fruit of the vine and drinks with us. For the Word of God is almighty, and is called by different names, and he is countless according to the multitude of his powers, since he, one and the same, is every power. Then he taught the disciples who had kept the feast with their Master, and had received the bread of blessing, and had eaten the body of the Word, and had drunk the cup of thanksgiving, to sing a hymn to the Father for all these things, and to pass from a height to a height, because the faithful can never do anything in a valley. That is why they went up to the Mount of Olives, on which each olive, as a fruit-bearing tree, can say: “But I am like a fruitful olive tree in the house of God.” And those who have not yet become like a fruitful olive tree in the house of God, but are still like olive shoots around the spiritual table of their Father, can be on the Mount of Olives, of which Zechariah too prophesies. And how fittingly it is the mount of mercy, where he was about to declare the stumbling of his disciples' weakness: for he did not wish it to happen, but declared what was going to be, being already prepared then, not to drive away the disciples who were falling, but to receive them when they turned back. ### Scripture references - Matt 26:29: quotation, high confidence - Luke 22:15: quotation, high confidence - Luke 22:16: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:8: allusion, high confidence - 1 Cor 15:24: allusion, high confidence - Rom 14:17: quotation, high confidence - Ps 78:25 (77:25 LXX): allusion, high confidence - John 4:34: quotation, high confidence - Luke 14:15: quotation, high confidence - Col 2:16: quotation, high confidence - Col 2:17: quotation, high confidence - 1 Cor 3:1: allusion, high confidence - Gen 28:20: quotation, high confidence - Gen 28:22: quotation, high confidence - John 6:32: quotation, high confidence - Matt 26:26: quotation, high confidence - Matt 26:27: quotation, high confidence - Matt 26:28: quotation, high confidence - Matt 5:17: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - Mark 14:15: allusion, high confidence - Rom 5:5: quotation, high confidence - Matt 26:30: allusion, high confidence - Ps 52:8 (51:10 LXX): quotation, high confidence - Ps 128:3 (127:3 LXX): allusion, high confidence - Zech 14:4: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Eucharist: “the bread of blessing”, “the body of the Word”, “the cup of thanksgiving”, and the blood “poured into our hearts” for the remission of sins are translated exactly. - “The mount of mercy” plays on the Greek words for olive (elaia) and mercy (eleos); the scan prints the Greek word garbled. - Quotations: Matt 26:29; Luke 22:15–16; Phil 2:6–8; 1 Cor 15:24; Rom 14:17; Ps 78:24–25 (77:24–25 LXX); John 4:34; Luke 14:15; Col 2:16–17; 1 Cor 3:1; Gen 28:20–22; John 6:32; Matt 26:26–28; Matt 5:17; 1 Cor 13:10–12; Mark 14:13–15; Rom 5:5; Matt 26:30; Ps 52:8 (51:10 LXX); Ps 128:3 (127:3 LXX); Zech 14:4. ### Citation (SBL) Origen, Comm. Ser. Matt. 86 (PG 13:1735a–1737b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-86). ## Commentary on Matthew, Latin Series 87 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-87 - Source: PG 13:1737b–1738a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples stumbled in the night because the Holy Spirit had not yet been given; those who have confessed Jesus in the Spirit have no excuse if they deny him, for they walk in the day; the scattered sheep were gathered by the risen Christ in Galilee. ### Latin text Tunc dicit eis Iesus : Omnes vos scandalum patiemini in me hac nocte. Scriptum est enim : Pcrcutiam pastorem, et dispergentur oves gregis. Cum autent surrexere, prwcedam eos in Galilaeam “'. Qui scandalizantur, non in die scandalizantur, sed in nocte, et in nocte illa in qua.proditur Christus. Sic enim et Petrus denegans, non in die denegat, sed in nocte, et in nocte cui nondum propinquaverat lux, ante cantum enim galli "eg-at: Si quis Ο autem quierat quomodo post tanta et talia signa, et prodigia, et sermones non ex inferiori virtute quam ex qua faeta fuerant signa etprodigia, dictos, scandalizentur discipuli : sciat quia vult ostendere per haec sermo, quoniam sicut nemo potest dicere Dominum Iesum, nisi in Spiritu sancto ι’, sic nemo potest sine seandalo esse sine Spiritu sancto. Quando autem implebatur quod dixerat Jesus : Omnes uos scandalum patiemini in me hac nocte, nondum datus erat Spiritus sanctus adhuc, quoniam Iesus nondum fuerat honori/iectus '°. Nos autem postquam confessi fuerimus Dominum Iesum in Spiritu sancto, quoniam qui Spiritu Dei aguntur, lii filii Dei sunt“, si post Spiritum sanctum scandalum passi fueri- [ mus aut denegaverimus, non habemus excusationis locum, quasi scandalizati sine .Spirilu sancto, aut denegantes sine Spiritu sancto. Et illi quidem seandalizati sunt quasi adhuc consistentes in nocte, nobis autem jam nos: remota est, dies autem appropinquavit ". Propter quod dicitur : Sicut in die honeste ambulemus . Qui autem honeSte ambulat, in luce est, non denegat Christum, quia non est in nocte. Adhuc autem ideo illi scandalizati sunt in nocte, sicut Dominus ipse testatur, quoniam secun- Adum Scripturam pro nobis omnibus Pater Filio unico non pepercit, sed tradidit eum pro nobis “ in passionem, ut ad modicum dispergantur oves gregis scandalum passi, post hoc autem congregetutur a resurgcnte Christo, et pmcedente eos in Galilaeam, qui se sequi voluerint in Galilaram, ut gentium populus qui sedebat in tenebris, videat lumen magnum, et qui in regione et umbra mortis, lux eis oriatur ". ### English translation (Claude) “Then Jesus says to them: All of you will stumble because of me this night. For it is written: I will strike the shepherd, and the sheep of the flock will be scattered. But after I am raised, I will go before you into Galilee.” Those who stumble do not stumble in the day but in the night, and in that night in which Christ is betrayed. So too Peter, when he denies, does not deny in the day but in the night, and in a night which the light had not yet approached; for he denies before cockcrow. And if someone asks how, after so many and such great signs and wonders, and words spoken with no lesser power than that by which the signs and wonders had been done, the disciples stumble, let him know that the word wishes to show by these things that, just as no one can say “Lord Jesus” except in the Holy Spirit, so no one can be without stumbling without the Holy Spirit. When what Jesus had said, “All of you will stumble because of me this night,” was being fulfilled, the Holy Spirit had not yet been given, because Jesus had not yet been glorified. But we, after we have confessed the Lord Jesus in the Holy Spirit (since those who are led by the Spirit of God are sons of God), if after receiving the Holy Spirit we stumble or deny, have no room for excuse, as though we had stumbled without the Holy Spirit or denied without the Holy Spirit. They stumbled as people still standing in the night; but for us the night is already far gone, and the day has drawn near. That is why it is said: “Let us walk honestly, as in the day.” And whoever walks honestly is in the light; he does not deny Christ, because he is not in the night. Further, they stumbled in the night, as the Lord himself testifies, because, according to Scripture, the Father did not spare his only Son for us all, but handed him over to the passion for us, so that for a little while the sheep of the flock might be scattered, having stumbled, but afterwards be gathered by Christ when he rose and went before them into Galilee, those of them who were willing to follow him into Galilee, so that the people of the Gentiles who sat in darkness might see a great light, and that light might rise on those in the region and shadow of death. ### Scripture references - Matt 26:31: quotation, high confidence - Matt 26:32: quotation, high confidence - Zech 13:7: quotation, high confidence - Matt 26:34: allusion, high confidence - 1 Cor 12:3: quotation, high confidence - John 7:39: quotation, high confidence - Rom 8:14: quotation, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence - Rom 8:32: quotation, high confidence - Matt 4:16: quotation, high confidence - Isa 9:2: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen says that believers who deny Christ after receiving the Holy Spirit have no excuse; translated as written. - Quotations: Matt 26:31–32; Zech 13:7; Matt 26:34; 1 Cor 12:3; John 7:39; Rom 8:14; 13:12–13; Rom 8:32; Matt 4:16; Isa 9:2. ### Citation (SBL) Origen, Comm. Ser. Matt. 87 (PG 13:1737b–1738a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-87). ## Commentary on Matthew, Latin Series 88 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-88 - Source: PG 13:1738a–1740d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: By promising never to stumble after Jesus had foretold that all would, Peter in effect made the Truth a liar, and so was left to deny him three times; had he prayed for help instead, he might have been kept from it; the other disciples promised only after a prophecy that did not concern them. ### Latin text Respondens autem Petrus dixit ei : Si omnes scandalisnti fuerint, ego nunquam scandalizabor. Dixit ei Iesus : Amen dico tibi, quoniam in ista nocte, priusquam gallus cantet, ter me negabis. Dixit ei Petrus : Etsi oportuerit me tecum mori, non te negabo. Similiter et omnes discipuli dixerunt ". υἱοὶι Apostolus in Epistula ad Rotnanos " tem Deus verax, omnis Δ,(ιιιιεηι homo mendax, sicut scriptum est; non praecipiens omnem hominem fieri mendacem, sed pronuntians esse 'mendacem, psalmo dicente ’ : Ego dixi in excessu mentis mea: Omnis homo mendax. Hic autem Petrus, audiens Salvatorem dicentem : Omnes vos scandalum patiemini in me hac nocte, Dominum nostrum profitebatur facere mendacem per ea quae sibi conlidens dicebat : Si omnes scandalizati fuerint, ego non scan; dalizabor, non considerans quoniam qui dixit : Ego sunt veritas , tnentiri non poterat. Propter hoc, sicuti existimo, omnes quidem discipuli scandalirati sunt tantum in Jesum; Petrus autem, qui existimavit mendacem posse facere veritatem, non tantum scandalizatus est, sed etiam derelictus propter audacem suam promissionem, juxta scandalum etiam denegavit. Et quoniam non solum inconsiderate, sed pene etiam impie dixit: Et si omnes scandalizati fuerint in te, ego non scandalizabor, nec cogitans lubricam naturam humanam, magnum protulit verbum, ideo nec ad modicum est derelictus, ut scilicet denegaret, vel semel denegaret, sed abundantius derelinquitur, ut ter denegaret :ut arguatur audacia promissionis ejus per unam ancillam, et hoc verbum interrogantem et dicentem '°: Et tu cum Iesu Galilwo era's. Et denegavit coram omnibus dicens: Nescio quid dicis. Et iterum denegauit, non simpliciter, sed cum juramento. Et tertia Vicc non δοιυῐη ,οιιηι juramento. 8εά cum δάπεδ’ ιὶοηθ, quia ηεδείο hominem Ρθι· hoc autem ins‘mi‘ mur, υι nunquam δὶἐὶθ consuler-"mone aliquid Pm‘ mittamus super habitudinem nostram humanam, quasi qui valeamus Christi implere confessionem ex nobis, aut aliquid praeceptorum Dei, admonente nos Apostolo et dicente “ : Noli altum sapere, sed time. Debuerat enim, postquam audivit, quia omnes vos scandalum patiemini in me hac nocte, et postulasse Dominum, et dixisse: Et si omnes scandalizati fuerint in te, esto in me, ut non ego scandalizer : et dona mihi praecipue gratiam hanc, ut in tempore cum omnes discipuli tui fuerint scandalum passi, ego in denegationem non cadam nec ab initio scandalizer. Si eum postulasset, forsitan, amotis ab eo ancillis eazterisque ministris , non denegasset. Nec enim poterat fieri ut, facta interrogatione, potuisset dicere Dominum Jesum in Spiritu sancto, aut confessus fuisset, cum Spiritus sanctus nondum fuisset datus. Quaeres autem. si possibile eratut ne scandalizaretur semel Salvatore dicente, quia om.nes vos sctmdalum patiemini in me. Ad quam qua:stionem aliquis respondebit quoniam necesse erat 901 ore verissimo przedicente, quia omnes .vos scandalizabimini, fieri quod prazdictum erat ab Jesu. Alius autem dicet: quoniam qui exoratus a Ninivitis, quae praedixerat per Jonam non fecit propter pmnitentiam Ninivitarum, sic possibile fuit ut repelleret etiam a Petro scandalum deprecante. Nunc autem promissio ejus audax ex effectu quidem prompto, non tamen prudenti, facta est ei causa ut non solum scandalizaretur, verum etiam ter denegaret. Quaeres adhuc, si postquam audivit Jesum dicentem : Amen dico tibi, priusquam gallus cantet in hac nocte,cter me negabis ", non addidisset : Si fuerit mihi mori tecum, non te negabo ; sed deprecatus fuisset ut repelleretur ab eo praecognita ipsius denegatio, si forte non denegasset. Et aliquis quidem dicit quoniam locum quidem habebat depre- ~catio Petri , cum dixisset : Omnes vos scandalum patiemini in me “, auxilium accipere ut ne scan- Ο dai’zaretur. Nec enim eum auten prolatum fuerat. dictum est : Omnes vos scandalum patiemini. Postquam autem cum affirmatione juramenti pronuntiavit, non erat possibile ut non denegaret. Si enim , juramentum erat Christi amen, mentitus fuisset dicens: Amen dico tibi, si verum dixisset Petrus, quia ηωι te negabo. Videntur autem mihi caeteri discipuli Jesu eum prospectu et cogitatu, quod primum quidem fuerat dictum : Omnes vos scandalum patiemini hac nocte, nihil dixisse, neque professos fuisse quasi non essent seandalizandi: videbant enim veraeem esse Jesum haec pnedicentem. Ad hoc autem quod soli dictum est Petro : Amen dico tibi, antequam gallus cantet, ter me negabis; promiserunt similiter et Petro : Et si fueritnobis mori te- ‘eum, non te negabimus. Quod Petrus quidem non convenienter facit post Christi prophetiam de eo negaturo ter ante galli cantum. Carteri autem, quasi qui non erant comprehensi in illa prophetia, nec tenebantur in illis quae ad Petrum fuerant dicta , responderunt promittentes, non promissionibus Suis mendaeem Dominum facere cupientes, sicut facere voluit Petrus. Sicut enim cum transfiguratus fuisset in monte excelso, apparentibus in gloria simul cum Jesu Moyse et Elia , dixit : Vis [aciamus hic tria tabernacula, unum tibi, et unum Moysi, et unum Elite .9 nesciens quid loqueretur, sicut Scriplura testatur de eo, sic et hic nesciens quid loqueretur, dixit: Si fuerit mori mihi tecum, non te negabo. Cum Jesu enim mori pro nobis omnibus moriente ut nos vivamus,‘hominum non erat, quoniam omnes fuerant in peccatis, et omnes opus habebant ut pro eis alius moreretur, non ipsi pro aliis. ### English translation (Claude) “Peter answered and said to him: Even if all stumble, I will never stumble. Jesus said to him: Truly I say to you, this night, before the cock crows, you will deny me three times. Peter said to him: Even if I must die with you, I will not deny you. And all the disciples said likewise.” The Apostle in the Epistle to the Romans says, “Let God be true, but every man a liar, as it is written,” not commanding every man to become a liar, but declaring that he is a liar, as the psalm says: “I said in my ecstasy, Every man is a liar.” But Peter here, hearing the Saviour say, “All of you will stumble because of me this night,” was claiming to make our Lord a liar by what he said in his self-confidence, “Even if all stumble, I will not stumble,” not considering that he who said, “I am the truth,” could not lie. For this reason, as I think, all the disciples only stumbled over Jesus; but Peter, who thought he could make the truth a liar, not only stumbled but was also abandoned because of his bold promise, and in addition to stumbling he also denied. And since, not only inconsiderately but almost impiously, he said, “Even if all stumble because of you, I will not stumble,” not thinking of the slipperiness of human nature, and uttered a great word, therefore he was not abandoned only a little, that is, to deny, or to deny once, but was abandoned more fully, so as to deny three times; so that the boldness of his promise might be exposed by one maidservant, who asked him and said, “You too were with Jesus the Galilean.” And he denied it before all, saying, “I do not know what you are saying.” And again he denied, not simply, but with an oath. And the third time, not only with an oath but with cursing, that he did not know the man. By this we are taught never to promise anything, trusting in ourselves, beyond our human condition, as if we were able of ourselves to fulfil the confession of Christ, or any of God's commandments, since the Apostle admonishes us, saying: “Do not be high-minded, but fear.” For after he heard, “All of you will stumble because of me this night,” he ought to have asked the Lord and said: “Even if all stumble because of you, be in me, so that I do not stumble; and grant me especially this grace, that at the time when all your disciples have stumbled, I may not fall into denial, nor stumble from the beginning.” If he had asked him, perhaps the maidservants and the other attendants would have been kept away from him, and he would not have denied. For it was not possible that, when the question was put to him, he could have said “Lord Jesus” in the Holy Spirit, or have confessed, since the Holy Spirit had not yet been given. You will ask whether it was possible for him not to stumble at all, when the Saviour had said, “All of you will stumble because of me.” To this question someone will answer that it was necessary, since the most truthful mouth foretold, “All of you will stumble,” that what Jesus had foretold should take place. But another will say: just as he who was entreated by the Ninevites did not do what he had foretold through Jonah, because of the repentance of the Ninevites, so it was possible for him to turn away stumbling from Peter too, had he entreated him. But as it was, his bold promise, made from a ready but not prudent feeling, became for him the cause not only of stumbling but of denying three times. You will ask further whether, if after hearing Jesus say, “Truly I say to you, before the cock crows this night you will deny me three times,” he had not added, “Even if I must die with you, I will not deny you,” but had prayed that his foreknown denial be turned away from him, he would perhaps not have denied. Someone says that there was room for Peter's entreaty, to receive help not to stumble, when Jesus had said, “All of you will stumble because of me”; for when it was said, “All of you will stumble,” it had not been pronounced with an oath. But after he pronounced it with the affirmation of an oath, it was not possible for Peter not to deny. For if Christ's “amen” was an oath, he would have lied in saying, “Truly I say to you,” if Peter had spoken truly in saying, “I will not deny you.” The other disciples of Jesus seem to me to have said nothing, with foresight and reflection, to what was said first, “All of you will stumble this night,” nor to have declared that they would not stumble; for they saw that Jesus was truthful in foretelling these things. But to what was said to Peter alone, “Truly I say to you, before the cock crows you will deny me three times,” they made the same promise as Peter: “Even if we must die with you, we will not deny you.” Peter did this unfittingly, after Christ's prophecy that he would deny three times before cockcrow; but the others answered with their promises as people who were not included in that prophecy, nor bound by what had been said to Peter, not desiring by their promises to make the Lord a liar, as Peter wished to do. For just as, when Jesus had been transfigured on the high mountain, and Moses and Elijah appeared in glory together with him, Peter said, “If you wish, let us make three tents here, one for you, one for Moses, and one for Elijah,” not knowing what he was saying, as Scripture testifies of him, so here too, not knowing what he was saying, he said, “Even if I must die with you, I will not deny you.” For to die with Jesus, who was dying for us all so that we might live, was not for men, since all were in sins and all needed another to die for them, not they for others. ### Scripture references - Matt 26:33: quotation, high confidence - Matt 26:34: quotation, high confidence - Matt 26:35: quotation, high confidence - Rom 3:4: quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - John 14:6: quotation, high confidence - Matt 26:31: quotation, high confidence - Matt 26:69: quotation, high confidence - Matt 26:70: quotation, high confidence - Matt 26:72: allusion, high confidence - Matt 26:74: allusion, high confidence - Rom 11:20: quotation, high confidence - 1 Cor 12:3: allusion, high confidence - John 7:39: allusion, high confidence - Jonah 3:10: allusion, high confidence - Matt 17:4: quotation, high confidence - Luke 9:33: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two running heads and leaked marginal matter are removed by logged corrections. Part of the account of the third denial and of the lesson drawn from it is garbled into Greek letters in the scan (“with cursing … trusting in ourselves”) and is translated by sense. - Quotations: Matt 26:33–35; Rom 3:4; Ps 116:11 (115:2 LXX); John 14:6; Matt 26:31, 69–74; Rom 11:20; 1 Cor 12:3; John 7:39; Jonah 3:4–10; Matt 17:1–4; Luke 9:33. ### Citation (SBL) Origen, Comm. Ser. Matt. 88 (PG 13:1738a–1740d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-88). ## Commentary on Matthew, Latin Series 89 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-89 - Source: PG 13:1740d–1741a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus left the place of the Passover and chose a pure place to pray before his betrayal; Origen discusses whether the place of prayer matters, defends the church's practice of excluding notorious sinners from common prayer, and warns against despising others in pride. ### Latin text Tunc venit Iesus cum illis in praedium quod dicitur Gethsemani . Scienti llehraicorum nominum interpretationem, etiam nomen hujus pmdii quod vocant Getbsemani prodest ad manifestationem loci istius, quoniam non sine causa positum est apud Matthaeum et Marcum etiam prmdii nomen. Nos autem, praetermittentes illud, hoc solum suggerimus quomodo Jesus cum discipulis venit ad praedium hoc quod vocatur Getbsemani , accipiens eos ex loco illo, in quo pascha cum eis manducavit. Nec enim conveniebat eum proderetur, ab illo capi loco ubi cum discipulis manducaverat pascha. Conveniebat autem et priusquam proderetur , orare, et orandi eligere locum mundum ad orationem. Sciebat enim quoniam sicut differt aer ab aere mundiore, sic terra sancti loci et sanctioris, sicut scrip'um est : Locus in quo tu stas, terra sancta est. Et quatras si praeter affectum orantis, etiam ex loco orationis in quo quis orat, fit oratio mundior et areeptabilior, secundum quod scriptum est : Domus utea, domus orationis vocabitur. De qua et alibi dicitur : Et exaudivit de templo sancto suo vocem nteant. Et vir quidem Iudaicus nec dubitat de hujusmodi : qui autem propter Christi doctrinam receSsit a Judaieis fabulis et ab omnibus quae corporaliter ab eis intelliguntur, dicit non propter locum lieri orationem distantem ab oratione, sed quia melius est cum nullo orare quam eum malis orare. Ad demonstrationem autem traditionis istius utetur exemplo, quod Jesus in domo Jairisacerdotis oraturus pro mortua tilia ejus, omnes ejecit foras , et tres tantum elegit secum, qui et super_montem faeti fuerant testes transfigurationis ipsius. Propter hoc enim et in Eeclesiis Christi consuetudo tenuit talis, ut qui manifesti sunt in magnis delictis , ejiciantur ab oratione communi, ne modicum fermentum non ex corde mundo orantium totam unitatis conspersionem et consensus corrumpat. Habet autem et hic sensus, quod juste objiciatur his qui non quomodo debent sie intelligunt, accipientes sic oecasionem ut dicant proximo suo : Ne appropinques mihi, quia mundus sum. Quod fecit et Pharismus ad publicanum longe orantem, et pectus suum pereutientem , et dicentem: Domine, propitius esto mihi peccatori ο. Mensurate ergo facere hoc debemus, ιιι nee eum indignis oremus propter honorem orationis, secundum cum qui dixit δι : Si duo is vobis convenerint in idipsum, de omni re quamcum que petierint, fiet eis. Nec inferiores spernamus nos praeponentes propter iactantiae causam, secundum eum qui dixit “ : Qui se exultat, humiliabitur. Haec autem tractavimus pr0pterea quod dictum est “2 Sedete hic, donec eo illoc orare. ### English translation (Claude) “Then Jesus came with them to an estate called Gethsemane.” For one who knows the meaning of Hebrew names, the name of this estate too, which they call Gethsemane, helps to make this passage clear, since it is not without cause that the name of the estate is given in Matthew and Mark. But we, passing that over, suggest only this: how Jesus came with his disciples to this estate called Gethsemane, taking them from the place where he had eaten the Passover with them. For it was not fitting, when he was to be betrayed, that he should be seized in the place where he had eaten the Passover with the disciples. It was fitting too that before he was betrayed he should pray, and choose a pure place for prayer. For he knew that as air differs from purer air, so does the ground of a holy place from that of a holier one, as it is written: “The place on which you stand is holy ground.” And you will ask whether, besides the disposition of the one praying, prayer also becomes purer and more acceptable because of the place in which one prays, according to what is written: “My house shall be called a house of prayer”; of which it is also said elsewhere: “And he heard my voice from his holy temple.” A Jew has no doubt about such things; but one who, because of Christ's teaching, has withdrawn from Jewish fables and from everything they understand bodily says that prayer does not differ from prayer because of the place, but that it is better to pray with no one than to pray with the wicked. To demonstrate this teaching he will use the example that Jesus, about to pray in the house of Jairus the priest for his dead daughter, put everyone out and chose only three to be with him, the same who had also been witnesses of his transfiguration on the mountain. For this reason, too, the custom has prevailed in the churches of Christ that those who are manifestly in great offences are excluded from the common prayer, lest a little leaven, not from the pure heart of those who pray, corrupt the whole lump of unity and concord. But this sense also contains something that may justly be objected to those who do not understand it as they should, taking from it occasion to say to their neighbour, “Do not come near me, for I am clean”; as the Pharisee did to the tax collector who was praying far off, beating his breast and saying, “Lord, be merciful to me a sinner.” We ought therefore to do this with measure: neither to pray with the unworthy, for the honour of prayer, according to him who said, “If two of you agree on anything they ask, it will be done for them”; nor to despise those below us, setting ourselves above them for the sake of boasting, according to him who said, “He who exalts himself will be humbled.” We have treated these things because it is said: “Sit here, while I go over there and pray.” ### Scripture references - Matt 26:36: quotation, high confidence - Mark 14:32: allusion, high confidence - Exod 3:5: quotation, high confidence - Isa 56:7: quotation, high confidence - Matt 21:13: quotation, high confidence - Ps 18:6 (17:7 LXX): quotation, high confidence - Mark 5:37: allusion, high confidence - Mark 5:40: allusion, high confidence - 1 Cor 5:6: allusion, high confidence - Isa 65:5: quotation, high confidence - Luke 18:13: quotation, high confidence - Matt 18:19: quotation, high confidence - Luke 18:14: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen contrasts “Jewish fables” and bodily interpretations with the teaching of Christ; translated as written. He calls Jairus “the priest”; the Gospels call him a ruler of the synagogue. - Church discipline: the exclusion of those “manifestly in great offences” from the common prayer is translated as written. - Quotations: Matt 26:36; Mark 14:32; Exod 3:5; Isa 56:7; Matt 21:13; Ps 18:6 (17:7 LXX); Mark 5:37–40; 1 Cor 5:6; Isa 65:5; Luke 18:13–14; Matt 18:19. ### Citation (SBL) Origen, Comm. Ser. Matt. 89 (PG 13:1740d–1741a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-89). ## Commentary on Matthew, Latin Series 90 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-90 - Source: PG 13:1741a–1742b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus only “began” to be sorrowful, according to his human nature and not his impassible divinity, to teach the disciples, especially self-confident Peter, that the flesh is weak; he kept the three at a set distance, since each must remain in the rank of his calling. ### Latin text Accipiens autem Petrum, et duos filios Zebediei. coepit tristari et twdiari “. Vel sicut Marcus exponit, erepit pavere et ttediari. llos ipsos autem discipulos assumpsit, et super montem cum esset transfigurandos, et ad filiam Jairi sacerdotis. Et quazro si aliquid secretius forte vidit in tempore, priusquam pateretur Jesus , et ibi vadens voluit orare. Forsitan enim vidit assistentes reges terrae, et principes congregatos in unum adversus Dominum, et adversus se Christum ejus “. Propter quod quasi multis illis constitutis; et in malitia ’ροtentibus, erepit tristari et taediari, velet pavere. Et considera quia non dixit tristabatur et taediabatur, sed cmpit tristari et taediari. Multum enim interest inter tristari et incipere tristari. Si ergo aliquis, defendens passiones humanas, profert nobis etiam ipsum tristatum fuisse Iesum, audiat quoniam qui tentatus est per omnia secundum similitudinem, pra:ter peccatum , Ιιίε non est tristatus tristitia passionis ipsius, sed factus est secundum humanam naturam tantum in ipso principio tristitia: et pavoris, ut ostendatdiscipulis suis praesentibus, maxime Petro magna de se existimanti, rebus ipsis, quod postea eis dixit, quia spiritus promptus est, caro autent infirma . Ει non est aliquando confidendum ο in ea, sed semper timendum de ea, quia incauta confidentia ad jactantiam ducit, timor autem infirmitatis ad auxilium Dei confugere adhortatur, sicut et Dominum ipsum paululum progredi, et cadere in faciem, ει orare. Ergo coepit quidem tristari secundum humanam naturam , quae talibus passionibus‘ subdita est, non autem secundum divinam virtutem, quae ab hujusmodi passione longe remota est. Et haec dicimus de Jesu,"ut non arbitreris, sicut qua:dam haereses, hominem eum fuisse, sed Deum veram humani corporis suscepisse naturam , qui poterat compati infirmitatibus nostris, quoniam et ipse circumdatus erat infirma natura humani corporis : similiter et ipse participans corpus et sanguinem, quemadmodum et pueri de quibus dicit : Ῑ) Ecce ego et pueri quos mihi dedit Deus, participant carni et sanguini δ’. Videns ergo instans sibi certamen, quod non erat ei adversus carnem et sanguinem, sed adversus tantos reges terras assistentes, et principes congregatos in unum adversus se, quantos nunquam, cmpit pavere vel tristari, nihil amplius tristitiae vel pavoris patiens, nisi principium tantum. Nec enim scriptum est quia pavit vel tristatus est, sed erepit pavere, et cmpit tristari, quando et dixit ” : Tristis est anima mea usque ad mortem. Quod ipsum tale aliquid significare videtur, tanquam si dicat : Tristitia empta est in me, ut non omnimodo sim sine gustu tristitiae : non semper, sed usque ad tempus mortis in me est, ut cum mortuus fuero peccato, moriar et universa: tristitiae, cujus principium tantum fuit in me. Sustinele hic, et vigilate mecum ; ac si di» cat : Et si aliis discipulis dixi ε Sedete hic , donec vado illuc orare δ’ , ει adduxi vos tres usque huc, nolo vos ulterius progredi, necdum enim potestis. Propter hoc manete hic vigilantes, sicut ct ego vigilo, scientes quoniam caeteros quidem jussi sedere ibi: ιιιιδεί inferiores: ab agone ίδῑο servans 808 80° curos, vos autem quasi firmiores adduxi, ut mecura collaboretis in vigiliis et orationibus. Tamen et vos ’ manete hic, ut unusquisque in gradu sua: vocatio- "is COllSiSlal. quoniam ει οῐηῖιίε gratia. quamVis fuerit magna, habet et superiorem. Quod autem hoc significat dicens : Manete hic , manifestum est ex eo quod in sequentibus dicitur :J’rogressus autem pusillum, cecidit in [aciem suam. Propter quod maneamus ubi praecepit Jesus, secundum quod et Apostolus mandat : Unusquisque in qua vocatione vocatus est, in hac maneat apud Deum, ut omnia faciamus, ut eum eo pariter vigilemus, qui non dormit, neque dormitat, custodiens lsrael . Ad hoc autem adduxit eos, maxime Petrum magna de se confidentem, ut videant et audiant ubi est posse hominis et quomodo impetratur. Videant quidem ‘ cadentem in faciem suam, audiant autem dicentem : Pater, si possibile est, transeat calix iste ο me, et discant non magna de se sapere, sed humilia aestimare, non veloces esse ad promittendum, sed solliciti ad orandum. ldeo et illos duxit qui videbantur fideliores et fortes, similes Petro, in quibus similiter facile poterat locum invenire iactantia propter fiduciam fidei. Mediocres autem , quantum ad periculum dico iactantiae, ipsa fidei exiguitate muniti sunt. ### English translation (Claude) “And taking Peter and the two sons of Zebedee, he began to be sorrowful and troubled.” Or, as Mark relates, he began to be afraid and troubled. He took these same disciples also on the mountain when he was to be transfigured, and to the daughter of Jairus the priest. And I ask whether perhaps he saw something more secret at that time before Jesus suffered, and going there wished to pray. For perhaps he saw the kings of the earth standing by, and the rulers gathered together against the Lord and against his Christ. Therefore, since those were many and powerful in malice, he began to be sorrowful and troubled, or afraid. And consider that it did not say, “he was sorrowful and troubled,” but “he began to be sorrowful and troubled.” For there is a great difference between being sorrowful and beginning to be sorrowful. If, then, someone who defends human passions cites to us that Jesus himself was sorrowful, let him hear that he who was tempted in all things in like manner, yet without sin, was not saddened with the sadness of passion, but, according to human nature, came only to the very beginning of sadness and fear, so as to show by the facts themselves to his disciples who were present, especially to Peter, who thought great things of himself, what he afterwards said to them: that the spirit is willing but the flesh is weak. And one must never trust in the flesh, but always fear for it, because incautious confidence leads to boasting, while the fear of weakness urges one to flee to the help of God, as the Lord himself went forward a little, fell on his face, and prayed. So he began to be sorrowful according to his human nature, which is subject to such passions, but not according to his divine power, which is far removed from such passion. And we say these things of Jesus so that you may not think, as certain heresies do, that he was simply a man, but that he was God who took up the true nature of a human body, who could sympathize with our weaknesses, since he too was clothed in the weak nature of the human body; likewise sharing in body and blood, as the children do, of whom he says: “Behold, I and the children whom God has given me”; “they share in flesh and blood.” Seeing, then, the contest before him, which was not against flesh and blood, but against so many kings of the earth standing by, and rulers gathered together against him, as never before, he began to be afraid or sorrowful, suffering nothing more of sorrow or fear than the beginning only. For it is not written that he feared or was sorrowful, but that he began to fear and began to be sorrowful, when he also said, “My soul is sorrowful unto death.” This itself seems to mean something like this, as if he said: Sadness has begun in me, so that I may not be wholly without a taste of sadness; it is in me, not always, but until the time of death, so that when I have died to sin, I may die also to all sadness, of which only the beginning was in me. “Remain here, and watch with me”; as if he said: Though I said to the other disciples, “Sit here, while I go over there to pray,” and brought you three this far, I do not want you to go further, for you cannot yet. Therefore remain here watching, as I too am watching, knowing that I ordered the others to sit there as being lower, keeping them safe from the struggle; but you, as firmer, I brought so that you might labour with me in vigils and prayers. Yet you too remain here, so that each may stand in the rank of his own calling, since every grace, however great, has also one higher. That this is what he means by saying, “Remain here,” is plain from what is said next: “And going forward a little, he fell on his face.” Therefore let us remain where Jesus commanded, as the Apostle also commands, “Let each one remain with God in the calling in which he was called,” and do everything so as to watch together with him who neither slumbers nor sleeps, guarding Israel. He brought them there especially for this, and above all Peter, who trusted greatly in himself, that they might see and hear where man's ability lies and how it is obtained: that they might see him falling on his face and hear him saying, “Father, if it is possible, let this cup pass from me,” and learn not to think great things of themselves but to think humbly, not to be quick to promise but anxious to pray. That is why he took along those who seemed more faithful and strong, like Peter, in whom boasting could likewise easily find a place because of the confidence of their faith; while those of middling faith, I mean as regards the danger of boasting, are protected by the very smallness of their faith. ### Scripture references - Matt 26:37: quotation, high confidence - Mark 14:33: quotation, high confidence - Matt 17:1: allusion, high confidence - Mark 5:37: allusion, high confidence - Ps 2:2: quotation, high confidence - Heb 4:15: quotation, high confidence - Matt 26:41: quotation, high confidence - Heb 2:13: quotation, high confidence - Heb 2:14: quotation, high confidence - Eph 6:12: allusion, high confidence - Matt 26:38: quotation, high confidence - Matt 26:36: quotation, high confidence - Matt 26:39: quotation, high confidence - 1 Cor 7:24: quotation, high confidence - Ps 121:4 (120:4 LXX): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 91 (from “Remain here, and watch with me”), whose numeral was misread in the scan; a block of leaked footnote references is removed by a logged correction. - Christology: Origen distinguishes Christ's human nature, subject to the beginning of sorrow, from his divine power, “far removed from such passion”, against heresies that held him to be “simply a man” (the word “simply” is supplied from the sense); translated as written. - Quotations: Matt 26:37–39; Mark 14:33; Ps 2:2; Heb 4:15; Matt 26:41; Heb 2:13–14; Eph 6:12; 1 Cor 7:24; Ps 121:4 (120:4 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 90 (PG 13:1741a–1742b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-90). ## Commentary on Matthew, Latin Series 92 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-92 - Source: PG 13:1742b–1744b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's prayer in Gethsemane belongs to his true human nature, which shrinks from suffering, and teaches submission to God's will; alternatively he grieved for the Jews and for Judas, who would perish through his passion, yet chose the salvation of all; the cup of salvation is martyrdom, and John omits the prayer because he writes of Christ's divinity. ### Latin text Et progressus pusillum, cecidit in faciem suam orans, et dicens : Pater, si possibile est, transeat calia; iste a me. Qui dixit : Discite a me auia mitis sum et humilis corde, laudabiliter se humiiians, et nunc cadit in faciem orans, et adhuc amplius postmodum humiliat sefaetus obediens usque ad mortem, quoniam pretium exaltationis humilitas est. Nec enim ex-altatur a Deo, nisi qui humiliaverit se propter Deum. Cadit autem in faciem orans, non multum progressus, sed pusillum a tribus discipulis suis manentibus secum, Nolebat enim longe fieri ab eis, sed juxta eos constitutus orare. Quod autem dicit orans : Si possibile est, transeat calix iste a me, manifestans in oratione suam devotionem, quasi dilectus Filius et complacens dispositionibus Patris, addidit : Sed non sicut ego volo, sed sicut tu, docens ut non oremus nostram fieri voluntatem, quando factum fuerit ut aliquid aliud velimus quam Deus. Pater, si possibile est, transeat caltx istea me; sed non sicut ego calo, sed sicut tu. Secundum quod coepit pavere et tristari, secundum illud et orat calicem passionis transire a se; sed non sicut vult, sed sicut vultPater. Suscipicns enim naturam carnis humanm, omnes proprietates implevit, ut nonin phantasia hahuissc carnem existimaretur, sed in veritate; secundum quod in hoc loco orat calicem passionis transire a se,903 sed non sicut vult ipse, sed sicut vult Pao' ter. Quoniam proprium est omnis hominis fidelis, primum quidem nolle pali aliquid doloris, maxime quod ducit usque ad mortem , quia homo est carnalis; si autem sic voluerit Deus, acquiescere etiam . contra voluntatem suam, quia lidelis est, ne plus videatur in se desperare quam in Deum sperare. Nam sicut multum conlidere non debemus, ne nostram virtutem videamur profiteri, sic multum pttc sillanimiter agere, et ditlidere non debemus, nc Dei adjutoris nostri impotentiam videamur pronuntiare. llaec ergo voluntas quam dicit : Si possibile est, transeat calix iste a me; sed non sicut ego volo, sed sicut tu, non est secundum substantiam divinam et impassibilem, sed secundum naturam humanam ejus et infirmam. Altera autem interpretatio loci hujus est talis, quoniam quasi Filius charitatis Dei, secundum przescientiam quidem diligebat eos qui ex gentibus fuerant credituri; Judaros autent, quasi semen patrum sanctorum, quorum adoptio, et gloria, et testamenta, et repromissiones, diligebat quasi ramos home olivae. Diligens autem eos videbat qualia erant passuri petentes eum ad mortem, et Barabbam eligentes ad vitam; ideo dicebat do. lens dc eis : Pater, si possibile est, transeat calix iste α me. Rursus revocans desiderium suum, et videns quanta utilitas mundi totius esset futura per passionem ipsius, dicebat : Sed non sicut ego volo, sed sicut tu. Videbat adhuc propter illum calicem passionis, etiam Judam qui ex duodecim unus erat, lilium fore perditionis. Rursus intelligebat per illum calicem passionis, principatus et potestates triumphandas in corpore suo. Propter hos ergo quos in passione sua nolebat perire, dicebat : Pater, si possibile est, transeat calix iste a me; propter salutem autem totius humani generis, quae per mortem ejus Deo fuerat acquirenda, dicebat quasi recogitans : Sed non sicut ego volo, sed sicut tu; id est, si possibile est ut sine passione mea omnia illa bona proveniant, quae per passionem meam sunt proventura, transeat passio haec a me, ut et mundus salvetur, et Judaei in passione mea non pereant. Si autem sine perditione quorumdam, multorum salus non potest introduci, quantum ad justitiam tuam, non transeat sicut ego volo, sed sicut tu. Ac si dicat: ista quidem est mea voluntas, sed quoniam tua voluntas multo eminentior est, quasi in. geniti Dei, quasi Patris omnium, propterea magis \olo tuam voluntatem fieri quam meam. Calicem autem hunc qui bibitur passionis, in multis locis nominat Scriptura, praecipue qui a martyribus proprie bibitur, sicut est ibi : Quid retribuam Domino pro omnibus quae retribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Si ergo calix salutaris calix martyrii est, necesse est ut salvemus calicem illum, totum illum bibentes, quia calix est salutaris, ut nihil ittitdamus ex eo. Bibit ergo calicem totum, qui patitur pro testimonio quidquid fuerit ei illatum. Edundit autem accipiens, qui vocatus ad martyrium denegat ne aliquid patiatur. Est et alterius generis calix inebrians, quem bibit quis postquam manducaverit praeparatam sibi mensam a Deo adversus illos qui tribulantjustum. Notandum est autem quoniam Marcus quidem et Lucas ιιοο ipsum scripserunt, qui ει “malum οι· ponunt a diabolo Jesum. Joannes autem passionem quidem exponit, quemadmodum alii; orantem Jesum ut transiret ab eo calix non introducit, sicut nec tentatum exponit a diabolo Jesum. Causam autem hanc arbitror esse, quoniam hi quidem magis secundum humanam ejus naturam exponunt de eo quam secundum divinam; Joannes autem magis secundum divinam quam’ secundum humanam interpretahatur naturam; divinitas autem intentabilis erat. Ideo tres quidem evangelista: exposuerunt tenlatum : Joannes autem secundum quod coeperat : In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum , nescit Deum Verbum posse tentari. Sic et hic tres quidem isti retulerunt Jesum postulasse a Patre ut transiret calix ah eo. quoniam et preprium hominis erat, quantum ad infirmitatem pertinet carnis, velle evadere passionem; Joannes autem , propositum habens exponere Jesum Deum Verbum, sciens quia ipse estvita et resurrectio, nescit Deum impassihilem refugere passionem. ### English translation (Claude) “And going forward a little, he fell on his face praying and saying: Father, if it is possible, let this cup pass from me.” He who said, “Learn from me, for I am gentle and humble of heart,” humbling himself in a praiseworthy way, now too falls on his face praying, and afterwards humbles himself still more, becoming obedient unto death, since humility is the price of exaltation. For no one is exalted by God except one who has humbled himself for God's sake. He falls on his face praying, not having gone far, but only a little from the three disciples who remained with him; for he did not wish to be far from them, but to pray near them. And when he says in prayer, “If it is possible, let this cup pass from me,” showing in prayer his devotion, as a beloved Son who is pleased with the Father's dispositions, he added, “Yet not as I will, but as you,” teaching that we should not pray for our will to be done when it happens that we will something other than God wills. “Father, if it is possible, let this cup pass from me; yet not as I will, but as you.” In the respect in which he began to be afraid and sorrowful, in that respect too he prays that the cup of the passion may pass from him; yet not as he wills, but as the Father wills. For in taking up the nature of human flesh he fulfilled all its properties, so that he might not be thought to have had flesh in appearance, but in truth; and in keeping with this, in this passage he prays that the cup of the passion may pass from him, yet not as he himself wills, but as the Father wills. For it is proper to every faithful man, first, not to wish to suffer any pain, especially what leads to death, because he is a man of flesh; but if God so wills, to consent even against his own will, because he is faithful, lest he seem to despair of himself more than to hope in God. For as we ought not to be over-confident, lest we seem to profess our own strength, so we ought not to act faint-heartedly and distrust, lest we seem to declare the powerlessness of God our helper. This will, then, which he expresses, “If it is possible, let this cup pass from me; yet not as I will, but as you,” is not according to his divine and impassible substance, but according to his human and weak nature. Another interpretation of this passage is this. As the Son of God's love, he loved, according to his foreknowledge, those who were going to believe from among the Gentiles; and the Jews, as the seed of the holy fathers, to whom belong the adoption, and the glory, and the covenants, and the promises, he loved as branches of the good olive tree. And loving them, he saw what they would suffer, when they demanded his death and chose Barabbas for life; therefore, grieving over them, he said, “Father, if it is possible, let this cup pass from me.” Then, recalling his desire, and seeing how great a benefit would come to the whole world through his passion, he said, “Yet not as I will, but as you.” He also saw that because of that cup of the passion, Judas too, who was one of the twelve, would be the son of perdition. Again, he understood that through that cup of the passion the principalities and powers would be triumphed over in his body. Because of those, then, whom he did not wish to perish in his passion, he said, “Father, if it is possible, let this cup pass from me”; but because of the salvation of the whole human race, which was to be won for God through his death, he said, as if reconsidering, “Yet not as I will, but as you.” That is: If it is possible that all those good things which are to come through my passion may come without my passion, let this passion pass from me, so that the world may be saved and the Jews may not perish in my passion. But if the salvation of many cannot be brought about without the perdition of some, as far as your justice is concerned, let it not pass as I will, but as you will. As if he said: This indeed is my will; but since your will is far more eminent, as the will of the unbegotten God, the Father of all, therefore I wish your will to be done rather than mine. This cup of the passion, which is drunk, Scripture names in many places, especially the cup drunk properly by the martyrs, as in that place: “What shall I render to the Lord for all that he has rendered to me? I will take the cup of salvation and call on the name of the Lord.” If, then, the cup of salvation is the cup of martyrdom, we must keep that cup by drinking it all, because it is the cup of salvation, so that we spill none of it. So he drinks the whole cup who suffers, for his testimony, whatever is inflicted on him; but he pours it out after receiving it who, when called to martyrdom, denies so as not to suffer anything. There is also a cup of another kind, an inebriating one, which one drinks after eating at the table prepared for him by God against those who afflict the righteous. It must be noted that Mark and Luke wrote this very thing, and they also relate that Jesus was tempted by the devil. John relates the passion as the others do, but he does not present Jesus praying that the cup might pass from him, just as he does not relate that Jesus was tempted by the devil. I think the reason is this: they speak of him more according to his human nature than according to his divine; but John interpreted more according to the divine nature than according to the human, and the divinity could not be tempted. That is why the three evangelists related that he was tempted, but John, in keeping with how he had begun, “In the beginning was the Word, and the Word was with God, and the Word was God,” knows nothing of God the Word being able to be tempted. So here too these three related that Jesus asked the Father that the cup might pass from him, since it was also proper to man, as regards the weakness of the flesh, to wish to escape the passion; but John, whose purpose was to set forth Jesus as God the Word, knowing that he is the life and the resurrection, knows nothing of the impassible God fleeing from the passion. ### Scripture references - Matt 26:39: quotation, high confidence - Matt 11:29: quotation, high confidence - Phil 2:8: quotation, high confidence - Luke 14:11: allusion, medium confidence - Rom 9:4: quotation, high confidence - Rom 11:24: allusion, high confidence - Matt 27:21: allusion, high confidence - John 17:12: allusion, high confidence - Col 2:15: allusion, high confidence - Ps 116:12 (115:3 LXX): quotation, high confidence - Ps 116:13 (115:4 LXX): quotation, high confidence - Ps 23:5 (22:5 LXX): allusion, high confidence - Mark 14:36: allusion, high confidence - Luke 22:42: allusion, high confidence - Mark 1:13: allusion, high confidence - Luke 4:2: allusion, high confidence - John 1:1: quotation, high confidence - John 11:25: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two running heads are removed by logged corrections. The words “and they also relate that Jesus was tempted” render a phrase garbled into Greek letters in the scan by sense. - Christology: Origen says the prayer was made according to Christ's “human and weak nature”, not his “divine and impassible substance”, and that he had flesh “in truth”, not in appearance; translated as written. - Origen's second interpretation, that Christ grieved because the Jews, whom he loved as branches of the good olive tree, would perish through demanding his death, is translated as written. - Quotations: Matt 26:39; Matt 11:29; Phil 2:8; Luke 14:11; Rom 9:4; 11:17–24; Matt 27:20–21; John 17:12; Col 2:15; Ps 116:12–13 (115:3–4 LXX); Ps 23:5 (22:5 LXX); Mark 1:13; Luke 4:1–13; John 1:1; 11:25. ### Citation (SBL) Origen, Comm. Ser. Matt. 92 (PG 13:1742b–1744b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/86/#p-92). ## Commentary on Matthew, Latin Series 93 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-93 - Source: PG 13:1744b–1746a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples slept when Jesus left them, so we must pray that he never leave us; to “enter into temptation” is to be overcome by it, for whoever comes to Jesus is not overtaken by evils; “the spirit is willing, the flesh weak” describes the saints, whose flesh has been weakened and put to death, and who must the more fear a fall. ### Latin text Et venit ad discipulos suos, et invenit eos aermientes. Et dixit Petro : Sic non potuistis una hora vigilare mecum? Vigilate, et orate, ne intretis in tentationem . Quandiu quidem adluit Jesus discipulis suis, non dormierunt; pusillum autem progrediente eo ab eis, nec una hora potuerunt vigilare eo absente. Propter quod oremus ut nec modicum ι) aliquando Jesus prOgrediatur a nobis, sed impleat quod promisit in nobis, dicens : Ecce ego vobiscum ero omnibus diebus, usque ad consummationem scculi “’. Sic enim vigilabimus eo excutiente somnum ah anima nostra, sine quo possibile non est implere mandatum quod dicit : Nec des somnum oculis tuis, aut palpebris tuis dormitationem, ut evadas sicut damula επ retibus ct sicut aris ea: laqueo “. Tamen veniens ad discipulos, et inveniens dormientes, suscitat eos verbo ad audiendum, ut jam quasi audientibus dieat quod dicet sic " : Non potuistis una liora vigilare mecum? Praacipit autent vigilare, ut vigilantes oremus. Vigilat autem qui facit Opera in aliquod tenebrosum dogma incurrat. Qui enim sic vigilans orat, illius exauditur oratio. lloe enim significat dicens : Vigilate et orate: ut primum vigilemus, et sic vigilantes oremus. Ut ne intretis in tentationem. Hoc , secundum quod multi intelligunt, tale est ac si dicat, ut non tentemiui. Si autem sic placuerit Deo. acquiescite Deo, sicut nte audistis orantem. Considera autem si possibile est sic intelligere magis, quoniam vita nostra ipsa tentatio est secundum Job “; intrare autem in tentationem, aut venire. in tentationem, est radere in tentationem, et vinci ab ea. Et puto quia nemo venit ad Jesum simul et in tentationem; si autem venit in tentationem, non venit ad Jesum. Ad desum enim nemo venit, nisi quem trahit Pater ad Jesuut, ut resuscitetur ab eo. Ad Jesum ergo venimus, ut et si teutator nos fuerit persecutus, et mala ex eo, non comprehendantur ab eis, sicut scriptum est " : Persequentur te mala, et non comprehendent. Ad peccatorem autem dicitur“ : Consequentur te mala, et comprehendent te. Spiritus quidem promptus, caro autent infirma ", sicutet tuus, ο i’etre, spiritus fuit promptus ad.promittendum, caro autem infirma ad confitendum. Sed hoc est considerandum, utrum sicut omnium hominum caro infirma est, sic omnium spiritus" promptus est : an omnium hominum caro quidem infirma est, non autem et omnium hominum spiritus promptus est, sed tantum sanctorum. ο Ergo ad solos apostolos, vel ad eos qui similes eis inveniuntur , dicit, quoniam spiritus promptus est, caro autem infirma. lnfidelium autem et spiritus segnis est et caro infirma. Si ergo ad sanctos tantum Christum dicere hoc procedit, provocat nos ut quaeramus quoniam est aliis caro iulirma, eorum tamen solorum quorum spiritus promptus est. Ego autem dico carnem infirmam esse illius qui non habet peccatum, nec carnis sapientiam fortem, sed defectam, qui cum spiritu prompto carnis Opera mortificavit, et sapientiam carnis ad nihilum reduxit, ut semper mortem Christi circumferat in corpore suo, praevalente videlicet spiritu in concupiscentiis suis, adversus concupiscentias carnis: quoniam caro concupiscit adversus spiritum, spiritus autem adversus carnem ". Et haec in imperfectis quidem adversantur invicem, in perfectis autem jam non adversatur caro, sed mortificata est, et infirmata est sapientia carnis in carne, et concupiscentia ejus exstincta est; vivit autem in ea sapientia spiritus, vivit autem et operatur. De qua inlirmitate et Dominus ad Apostolum dicit ", quoniam virtus in infirmitate perficitur, id est in infirmitate carnis et sapientiae ejus. Propter quod ait Apostolus '° : Cum enim infirmor, tunc potens sum. Potens enim tunc fit unusquisque nostrum , cum infirmata Prov. xm, sed habitet virtus Christi in ea. Unde dicebat": Sic certe repugno, et castigo corpus meum, et in servitutem redigo. Quoniam per multas castigationes facit homo carnem suam infirmam proficiens spiritu, et mortificans opera carnis. lloc. ergo dicere vult ad discipulos suos secundum istam traditionem: Vigiiate, et orate, ne intretis in tentationem η, vos quorum spiritus quidem promptus est, caro autem infirma. Quoniam qui spiritalior et perte. etior est, sollicitior esse debet ne magnum bonum ipsius gravem habeat lapsum. ### English translation (Claude) “And he came to his disciples and found them sleeping. And he said to Peter: So, could you not watch with me one hour? Watch and pray, that you may not enter into temptation.” As long as Jesus was with his disciples, they did not sleep; but when he went a little away from them, they could not watch even one hour in his absence. Therefore let us pray that Jesus may never go even a little away from us, but may fulfil in us what he promised, saying, “Behold, I will be with you all days, until the end of the age.” For so we will watch, as he shakes sleep from our soul; without him it is not possible to fulfil the commandment that says: “Give no sleep to your eyes, nor slumber to your eyelids, that you may escape like a gazelle from the nets and like a bird from the snare.” Yet coming to the disciples and finding them sleeping, he rouses them with a word so that they may hear, in order to say to them, now that they are listening, what he says: “Could you not watch with me one hour?” He commands us to watch, so that while watching we may pray. And he watches who does the works … falls into some dark doctrine. For whoever prays while watching in this way, his prayer is heard. This is what he means by saying, “Watch and pray”: that first we watch, and so, watching, we pray. “That you may not enter into temptation.” This, as many understand it, is as if he said, “that you may not be tempted; but if it so pleases God, submit to God, as you have heard me praying.” But consider whether it is possible rather to understand it thus: that our life itself is a temptation, according to Job; but to enter into temptation, or come into temptation, is to fall into temptation and be overcome by it. And I think that no one comes to Jesus and into temptation at the same time; if he comes into temptation, he does not come to Jesus. For no one comes to Jesus except one whom the Father draws to Jesus, to be raised up by him. So we come to Jesus, so that, even if the tempter persecutes us, and evils from him, we are not overtaken by them, as it is written: “Evils will pursue you, and will not overtake you.” But to the sinner it is said: “Evils will come upon you and overtake you.” “The spirit indeed is willing, but the flesh is weak”: as your spirit too, Peter, was willing to promise, but your flesh weak to confess. But this must be considered: whether, as the flesh of all men is weak, so the spirit of all is willing; or whether the flesh of all men is weak, but the spirit of all men is not willing, but only that of the saints. So it is to the apostles alone, or to those found like them, that he says that the spirit is willing but the flesh weak; but in unbelievers both the spirit is sluggish and the flesh weak. If, then, it is fitting for Christ to say this only to the saints, it prompts us to inquire how the flesh is weak in others, yet only in those whose spirit is willing. I say that the flesh is weak in one who has no sin, and whose wisdom of the flesh is not strong but has failed; who with a willing spirit has put to death the works of the flesh and reduced the wisdom of the flesh to nothing, so as always to carry about the dying of Christ in his body, the spirit, that is, prevailing in its desires against the desires of the flesh; since the flesh desires against the spirit, and the spirit against the flesh. In the imperfect these oppose one another; but in the perfect the flesh no longer opposes, but has been put to death, and the wisdom of the flesh in the flesh has been weakened and its desire extinguished, while the wisdom of the spirit lives in it, lives and works. Of this weakness the Lord too says to the Apostle that power is made perfect in weakness, that is, in the weakness of the flesh and of its wisdom. That is why the Apostle says, “For when I am weak, then I am strong.” For each of us becomes strong when the flesh has been weakened … but the power of Christ dwells in it. Hence he said: “Thus I fight, and I chastise my body and bring it into subjection.” For by many chastisements a man makes his flesh weak, advancing in the spirit and putting to death the works of the flesh. This, then, according to this teaching, is what he wishes to say to his disciples: “Watch and pray, that you may not enter into temptation,” you whose spirit is willing but whose flesh is weak. For whoever is more spiritual and more perfect must be the more careful, lest his great good suffer a grave fall. ### Scripture references - Matt 26:40: quotation, high confidence - Matt 26:41: quotation, high confidence - Matt 28:20: quotation, high confidence - Prov 6:4: quotation, high confidence - Prov 6:5: quotation, high confidence - Job 7:1: allusion, high confidence - John 6:44: allusion, high confidence - Deut 28:45: allusion, low confidence - Rom 8:13: allusion, medium confidence - 2 Cor 4:10: allusion, high confidence - Gal 5:17: quotation, high confidence - 2 Cor 12:9: allusion, high confidence - 2 Cor 12:10: quotation, high confidence - 1 Cor 9:26: quotation, high confidence - 1 Cor 9:27: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 94 (from “The spirit indeed is willing”), whose numeral was misread in the scan; it and a block of leaked footnote references are removed by logged corrections. Words are lost in the scan after “he watches who does the works” and after “when the flesh has been weakened”; both gaps are marked “…”. - “Evils will pursue you, and will not overtake you” is unidentified; “evils will come upon you and overtake you” resembles Deut 28:15, 45. - Quotations: Matt 26:40–41; Matt 28:20; Prov 6:4–5; Job 7:1; John 6:44; Deut 28:45; 2 Cor 4:10; Gal 5:17; 2 Cor 12:9–10; 1 Cor 9:26–27. ### Citation (SBL) Origen, Comm. Ser. Matt. 93 (PG 13:1744b–1746a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-93). ## Commentary on Matthew, Latin Series 95 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-95 - Source: PG 13:1746a–1747d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The cup of the passion was bound to pass from Christ, but only by his drinking it would it also pass from the human race; so he chose to drink it, as Jeremiah's cup of wrath is drunk for cleansing; his threefold prayer teaches perseverance. ### Latin text Iterum vadens Iesus, oravit dicens: Pater meus, si non potest hoc transire α me nisi illud bibant, fiat voluntas tua "._Petit autem nunc ut transeat calix ab eo, et si non sic quomodo voluit ipse, transeat quomodo vult Pater. llic jam secundum quod possumus intelligere, exponemus, ut cum hoc etiam praecedentia videamur exposuisse. Existimo enim quoniam calix ille passionis omnium quidem ab Jesu fuerat transiturus, sed cum differentia : ut si quidem biberet eum, et ab ipso transiret postmodum, etab universo genere hominum; si autem non biberet eum, et ab ipso quidem forsitan transiret, ab hominibus autem non transiret, sed tuaneret apttd eos, donec perficeret eos. Hunc ergo calicem passionis principaliter quidem volebat a se transire, sic ut omnino neque gustaret amaritudinem ejus, si tamen possibile esset quantum ad justitiam Dei. Quod enim dicebat, si possibile est , non ad potentiam Dei referebat solam, sed etiam ad justitiam ejus: quoniam in quantum ad potentiam quidem Dei, omnia possibilia sunt, sive justa, sive injusta ;> quantum autem ad justitiam ejus, qui non solum potens est, sed etiam justus, non stult omnia possibilia, sed ea sola quae justa sunt. Si autem non poterat fieri, magis volebat ut biberet eum , et sic transiret ab eo et ab universo genere hominum, quam ut faceret contra voluntatem paternam, bibitionem ejus efl'ugiens. Propter exitum ergo bonum qui erat futurus post bibitam amaritudinem calieis, orat vice secundae-dicens: Pater meus , si non est possibile ut transeat nisi bibere eum, fiat voluntas tua ".:Manife’stum est itaque quia ι) bibere eum volebat. Quantum ad comparationem enim, melius erat ut propter bibitionem ejus transiret, quam ut non transiret propter quod non biberat eum. Pone enim Dominum non bibisse eali- 4 cem illum, et propter hoc eum non transiisse, sine dubio nec s genere humanotransiissent spiritus operantes peccata. Convenienter autem neque pana ε transiissentqure debebantur peccatis. Ergo expc: diebat omnibus ut transiret calix ab eo, propterea quod biberat eum Salvator, ut nos omnes credentes in eum qui biberat eum, non bibamus 905 et evomant, et insanire desistant . Sicut enim pro nobis omnibus mortuus est, ut transeat nos mors inimica Christi, sic pro nobis omnibus, qui debitores eramus utin aeternum biberemus, calicem illum bibit. ut per hoc ipsum quod transit ab eo calix, transeat et a nobis non bibentibus illum. De quo calice dicit Jeremias" : Dixit Dominus Deus Israel ad me : Accipe calicem vini meri Itujus de manu mea , el potabis omnes gentes ad quas ego mitto te; et bibent, et evoment, et insanire desistant a facie gladii quem ego mitto in medio eorum. Qui ergo audiunt Dominum , et vivunt secundum verbum ejus, et sunt emundati per fidem ipsius, jam non opus habent-illa mundatioue quae fit per calicem illum me. Sicut enim qui Ιοιί sunt nun opus habent lavari, quia sunt mundi, quia Christi discipuli sunt; sic qui non sunt mundi necessarium habent calicem illum, Domino eos hortante : Bibite, et inebriamini, et evomite . Audi enim quomodo loquitur Jeremias, magis autem Deus in Ieremia, exhortans eos qui necessarium habent calicem illum talem; quoniam voluntarie debent eum bibere, qui necessariam habent talem inundationem. Quoniam autem exhortans ad bibendum hac dicit Deus, considera quod dicit inferius τ’ : Et erit, inquit, cum noluerint suscipere calicem de manu tua ad bibendum, dices eis : Haec dicit Dominus virtutum : Bibentes bibetis, quoniam in civitate super quam invocatum est nomen meum, ο super ipsam incipiam ego inducere mala, et vos mundatione mundabimini. Vide autem quoniam post primam orationem venit ad discipulos, et invenit eos dormientes; similiter post secundam vcniens invenit eos dormientes, quoniam erant oculi eorum gravati ‘°. Puto autem non tantum corporum eorum oculi quantum animarum eorum. Adhuc enim nondum amoverat ab oculis discipulorum suorum gravamen impositum, nec enim fuerat adhuc honorificatus. Et sicut nondum erat Spiritus datus, quoniam Jesus nondum erat honoriilcatus, sic oculi eorum nondum fuerant revelati a gravamine, quoniam Jesus nonduin fuerat honoriticatus. Unde non eos reprehendit, sed vadens iterum tertia vice oravit'idipsum, docens et nos per hoc ipsum nt non deficiamus in oratione, sed permaneamus in ipso verbo orationis, donec impetremus ea qua“: postulare jam cmpimus. ### English translation (Claude) “Again, going away, Jesus prayed, saying: My Father, if this cannot pass from me unless I drink it, your will be done.” Now he asks that the cup pass from him, and if not in the way he himself wished, then let it pass in the way the Father wills. Here we will now expound it as far as we can understand, so that with this we may be seen to have expounded what preceded as well. For I think that that cup of the passion was going to pass from Jesus in any case, but with a difference: if he drank it, it would afterwards pass both from him and from the whole race of men; but if he did not drink it, it would perhaps pass from him, but would not pass from men; it would remain with them until it had finished them. He wished, then, first of all that this cup of the passion should pass from him in such a way that he would not taste its bitterness at all, if this were possible as regards God's justice. For when he said, “if it is possible,” he referred not to God's power alone but also to his justice; since, as regards God's power, all things are possible, just or unjust; but as regards the justice of him who is not only powerful but also just, not all things are possible, but only those that are just. But if this could not be done, he preferred to drink it, and so it would pass from him and from the whole race of men, rather than to act against his Father's will by fleeing from drinking it. So, because of the good outcome that was to follow once the bitterness of the cup had been drunk, he prays a second time, saying: “My Father, if it is not possible for it to pass unless I drink it, your will be done.” So it is plain that he wished to drink it. For, comparing the two, it was better that it should pass because he had drunk it than that it should not pass because he had not drunk it. Suppose the Lord had not drunk that cup, and for that reason it had not passed: without doubt the spirits that work sins would not have passed from the human race either, and, fittingly, neither would the punishments due to sins have passed. So it was expedient for all that the cup should pass from him because the Saviour had drunk it, so that all of us who believe in him who drank it may not drink … “and vomit, and cease to be mad.” For as he died for us all, so that death, the enemy of Christ, may pass us by, so for us all, who were debtors to drink for ever, he drank that cup, so that by the very fact that the cup passes from him, it may also pass from us, who do not drink it. Of this cup Jeremiah says: “The Lord God of Israel said to me: Take this cup of unmixed wine from my hand, and make all the nations to whom I send you drink it; and they will drink, and vomit, and cease to be mad before the sword which I send among them.” So those who hear the Lord and live according to his word, and have been cleansed through faith in him, no longer need the cleansing that comes through that cup. For as those who have been washed do not need to be washed, because they are clean, being Christ's disciples, so those who are not clean need that cup, as the Lord exhorts them: “Drink, and be drunk, and vomit.” For hear how Jeremiah speaks, or rather God in Jeremiah, exhorting those who need such a cup, since those who need such a cleansing ought to drink it willingly. And to see that God says this to exhort them to drink, consider what he says further on: “And it will be,” he says, “when they refuse to take the cup from your hand to drink, you shall say to them: Thus says the Lord of hosts: You shall surely drink; for in the city on which my name is called I am beginning to bring evils, and you will be cleansed with cleansing.” And see that after the first prayer he came to the disciples and found them sleeping; likewise after the second he came and found them sleeping, for their eyes were heavy. I think this means not so much the eyes of their bodies as those of their souls. For he had not yet removed the weight laid on his disciples' eyes, since he had not yet been glorified. And as the Spirit had not yet been given, because Jesus had not yet been glorified, so their eyes had not yet been freed from their heaviness, because Jesus had not yet been glorified. So he does not rebuke them, but goes again and prays the same thing a third time, teaching us too by this very example not to give up in prayer, but to persevere in the same words of prayer until we obtain what we have begun to ask. ### Scripture references - Matt 26:42: quotation, high confidence - Matt 26:43: quotation, high confidence - Matt 26:44: allusion, high confidence - Matt 26:39: allusion, high confidence - 2 Cor 5:14: echo, medium confidence - Jer 25:15 (32:15 LXX): quotation, high confidence - Jer 25:16 (32:16 LXX): quotation, high confidence - Jer 25:27 (32:27 LXX): quotation, high confidence - Jer 25:28 (32:28 LXX): quotation, high confidence - Jer 25:29 (32:29 LXX): quotation, high confidence - John 13:10: allusion, high confidence - John 7:39: allusion, high confidence - Luke 18:1: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “may not drink”; the gap is marked “…”, and the following words, a fragment of Jer 25:16, are translated as they stand. - Quotations: Matt 26:42–44; Jer 25:15–16, 27–29 (32:15–16, 27–29 LXX); John 13:10; John 7:39; Luke 18:1. ### Citation (SBL) Origen, Comm. Ser. Matt. 95 (PG 13:1746a–1747d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-95). ## Commentary on Matthew, Latin Series 96 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-96 - Source: PG 13:1747d–1748b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The sleep Jesus now commands differs from the disciples' earlier drowsiness: first we must watch and pray, then rest at God's command, as in Proverbs and David's vow; perhaps the soul too needs blameless rest to be renewed. ### Latin text Tunc veniens dixit discipulis suis : Dormite nunc, et requiescite; ecce appropiat qui me tradet 3‘. Tunc sine dubio post orationem. Non autem est ille ipse somnus quem jubet tunc discipulos suos dormire, et ille qui bis superius scribitur contigisse discipulis. lllic enim dormientes invenit, et non requiescentes: et iterum dormientes invenit gravatos oculos habentes; nunc autem prrecepit eis. enim difl‘ert secundum praeceptum Christi dormire, et requiescere a dormitatione contra voluntatem ipsius dicentis: Manete hic, et vigilate mecum 3‘; et improperantis propter somnum, et dicentis : Sic non potuistis una liora vigilare mecum ‘3’? Non ergo contraria sibi dixit, dicens illic : vigilate meeum, hic autem, dormite et requiescite; sed ut ordo servetur, ut primum quidem vigilemus orantes, ut non intremus in tentationem, et postea dormiamus et requiescamus secundum Dei praeceptum. Quem somnum Salomon ponit in promissione bene viventibus, dicens in Proverbiis suis ἰ : Si enim sederis, sine timore eris; si autem dormieris, suaviter dormies, et non timebis pavorem supervenientem, nec impetus impiorum irruentes. Et iDavid, diversas sciens vigilias et dormitationes, juravit Domino et votum vovit Deo Jacob, non ascendere supra lectum stratus sui, nec dare somnum oculis suis nec palpebris suis dormitationem, et hoc tandiu facere, donec inveniat locum Domino, tabernaculum Deo Jacob "z ut cum invenerit locum Domino, usuendat supra lectum stratus sui, et det somnum oculis suis renovantibus se, et post requiem pra‘parantibus ad novam et diviniorem surrectionem, secuitdum quod solet corporalibus hominibus evenire post somnum naturalem et sanum. Forsitan autem et anima non potens semper sufferre labores quasi creata et incarnata, et non suiliciens sine intermissione servare bonum, remissiones sine reprehensione aliqua consequetur, quae moraliter somnia atque dormitationes dicuntur, ut usque aliquantulum temporis habens remissionem , surgens renovata resuscitetur. Si autem hoc erit semper, au non, abundantius quaerat qui potest de talibus et quaerere et intelligere de divinis Scripturis, et sine periculo pronuntiare. ### English translation (Claude) “Then he came and said to his disciples: Sleep now and rest; behold, he who will hand me over is drawing near.” “Then”: without doubt, after the prayer. And the sleep with which he then commands his disciples to sleep is not the same as the sleep which is written above to have come upon the disciples twice. For there he found them sleeping, not resting; and again he found them sleeping, their eyes heavy; but now he commanded them. For to sleep and rest at Christ's command differs from drowsing against the will of him who said, “Remain here and watch with me,” and who reproached them for their sleep, saying, “So, could you not watch with me one hour?” So he did not contradict himself in saying there, “Watch with me,” and here, “Sleep and rest”; rather, it is so that order may be kept: that first we watch, praying, so as not to enter into temptation, and afterwards sleep and rest according to God's command. Solomon sets this sleep as a promise for those who live well, saying in his Proverbs: “For if you sit down, you will be without fear; and if you sleep, you will sleep sweetly, and you will not fear the terror that comes upon you, nor the assaults of the wicked rushing upon you.” And David, knowing that there are different watchings and sleepings, swore to the Lord and vowed a vow to the God of Jacob not to go up on the bed of his couch, nor give sleep to his eyes nor slumber to his eyelids, and to do this until he found a place for the Lord, a dwelling for the God of Jacob; so that, when he had found a place for the Lord, he might go up on the bed of his couch and give sleep to his eyes, renewing themselves and, after rest, preparing for a new and more divine rising, as usually happens to men in the body after natural and healthy sleep. And perhaps the soul too, since it cannot always bear labours, being created and incarnate, and is not able to keep the good without any pause, will obtain, without any blame, times of rest, which in a moral sense are called sleep and slumber, so that, having rest for a little while, it may rise renewed and be raised up. But whether this will always be so or not, let him inquire more fully who is able to inquire into such things and to understand them from the divine Scriptures, and to speak of them without danger. ### Scripture references - Matt 26:45: quotation, high confidence - Matt 26:43: allusion, high confidence - Matt 26:38: quotation, high confidence - Matt 26:40: quotation, high confidence - Matt 26:41: allusion, high confidence - Prov 3:24: quotation, high confidence - Prov 3:25: quotation, high confidence - Ps 132:2 (131:2 LXX): allusion, high confidence - Ps 132:3 (131:3 LXX): allusion, high confidence - Ps 132:4 (131:4 LXX): quotation, high confidence - Ps 132:5 (131:5 LXX): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen's suggestion that the soul, being created, may need periods of rest is offered tentatively and left to others to investigate; translated as written. - Quotations: Matt 26:45, 38, 40; Prov 3:24–25 (Septuagint form); Ps 132:2–5 (131:2–5 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 96 (PG 13:1747d–1748b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-96). ## Commentary on Matthew, Latin Series 97 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-97 - Source: PG 13:1748b–1748d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The hour of which Jesus spoke at Cana had come; and Jesus is still handed over to sinners whenever sinners who profess faith hold him, or whenever the righteous, in whom he dwells, fall into sinners' power. ### Latin text Ecce appropinquavit liora , et Filius hominis tradetur in manus peccatorum . Propter bane boram puto et ad matrem suam dicebat "z Nondum venit hora mea. Et hic enim docet quoniam born apprOpians hoc agebat ut Filius hominis traderetur in manus peccatorum. Utinam ct in illorum peceatorum tantummodo manus Jesus traditus tunc fuisset! nunc autem arbitror semper in manus peccatorum traditur Iesus, quando bi qui videntur in Jesum credere, habent Jesum in manibus suis cum sint peccatores. Sed et quotiescunque justus habens in se Jesum in potestate factus lueritpeccatornm facientium ei quod possunt, Jesus est traditus iu manus peccatorum. ### English translation (Claude) “Behold, the hour has drawn near, and the Son of Man will be handed over into the hands of sinners.” It was because of this hour, I think, that he also said to his mother, “My hour has not yet come.” And here too he teaches that the approach of the hour was bringing it about that the Son of Man should be handed over into the hands of sinners. Would that Jesus had then been handed over into the hands of those sinners only! But as it is, I think Jesus is always being handed over into the hands of sinners, when those who seem to believe in Jesus hold Jesus in their hands while they are sinners. And as often as a righteous man who has Jesus in himself comes into the power of sinners who do to him what they can, Jesus is handed over into the hands of sinners. ### Scripture references - Matt 26:45: quotation, high confidence - John 2:4: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 26:45; John 2:4. ### Citation (SBL) Origen, Comm. Ser. Matt. 97 (PG 13:1748b–1748d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-97). ## Commentary on Matthew, Latin Series 98 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-98 - Source: PG 13:1748d–1749a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas drew near not to Jesus, from whom his sins had already separated him, but only to hand over one he had already betrayed; so all transgressors first betray Jesus and then hand him over. ### Latin text Surgite, eamus, ecce appropiavit qui me tradet . Postquam suscitavit eos ab illo somno quem diximus, consequenter dicit discipulis suis : Surgite, eamus. Et videns in spiritu appropinquantem ludam traditioni, qui nondum videbatur a disci- Ego autem puto non esse idipsum, ecce appmpiavit mihi, et ecce appropiavit qui me tradet. Nec enim ipsi Jesu appmpinqnabat traditur ejus, qui se elongaverat peccatis suis ab Jcsu , et proditione qua tradere eum consiliatus est; sed appropiavit ad tradendum Filium Dei quem jam prodiderat. Sed et omnes transgressores prius produnt Jesum, postea tradunt. ### English translation (Claude) “Rise, let us go; behold, he who will hand me over has drawn near.” After he had roused them from the sleep we spoke of, he next says to his disciples, “Rise, let us go.” And seeing in the spirit Judas drawing near for the betrayal, though he was not yet seen by the disciples … But I think that “behold, he has drawn near to me” and “behold, he who will hand me over has drawn near” are not the same. For his betrayer was not drawing near to Jesus himself, since he had distanced himself from Jesus by his sins and by the betrayal by which he had planned to hand him over; but he had drawn near to hand over the Son of God, whom he had already betrayed. And all transgressors likewise first betray Jesus, and afterwards hand him over. ### Scripture references - Matt 26:46: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “though he was not yet seen by the disciples”; the gap is marked “…”. - Quotations: Matt 26:46. ### Citation (SBL) Origen, Comm. Ser. Matt. 98 (PG 13:1748d–1749a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-98). ## Commentary on Matthew, Latin Series 99 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-99 - Source: PG 13:1749a–1749c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The great armed crowd came because his enemies thought Jesus could escape by magic, as he had once escaped at Nazareth, and so Judas told them to hold him carefully; today too false doctrines fight against Jesus with spiritual swords and clubs. ### Latin text Et adhuc eo loquente, ecce ludas unus ea: duodecim venit, et cum eo turba multa cum gladiis et fustibus missi a principibus sacerdotum et senioribus populi . Quaeret autem aliquis etiam causam cur multa turba fuerit congregata cum gladiis et fustibus super eum. Erat autem, secundum Joannem ”, multa haec turba cohors militum, et ministri a principibus sacerdotum transmissi. Et potest dicere aliquis quoniam propter multitudinem eorum qui jam crediderant in eum ex populo, tanti venerunt adversus eum, timentes ne multa multitudo credentium de manibus eorum raperet eum. Ego autem existimo alteram causam congregatae multitudinis contra eum, quoniam qui putabant eum in Beelzebub ejicere solere daemonia, arbitrabantur eum ex quibusdam maleticis disciplinis et magicis posse effugere de medio volentium eum tenere. Et forsitan quidam eorum audierant quomodo ali» quando cum jam prmcipitandus fuisset de supercilio montis, effugit manus jam tenentium se, non fuga simplici et humana, sed alia quadam extra naturam humanam. Propter hanc ctenim causam etiam apud Marcum Judas dicebat turba: quae veniebat cum ipso cum gladiis et fustibus: Quemcunque osculatus [uero ipse est, tenete eum, et adducite diligenter ; maligne et cum significatione videtur dixisse, tanquam si dicat, nisi diligenter eum tenentes adduxeritis, cum voluerit cfl‘ugict vos. Illi autem, audientes secundum existimationem Iudae quasi non paterna divinitate adjutum hoc agere, vel alia multa, omnia faciebant ut diligenter eum tenerent et custodirent. Multi [sunt] et nunc cum apiritalibus gladiis, specie malignorum, et fustibus similiter contra Jesum militantes, quemadmodum illi : quorum insidiis omnino melior fit Jesus, quamvis pro tempore suscipiat in se eorum incur- ι) sus, ut impleantur peccata insidiantium ei, et manifestata fiat malitia voluntatis eorum adversus veritatem unigeniti Verbi. Qui autem sic cum gladiis et fustibus militant contra .lesum, variis et diversis dogmatibus venientes, exposito [ex preposito] insidiantur Jesu. Sunt autem et qui a presbyteris impii sui transmissi populi contra verbum militant veritatis, quod est in Jesu.‘ ### English translation (Claude) “And while he was still speaking, behold, Judas, one of the twelve, came, and with him a great crowd with swords and clubs, sent from the chief priests and elders of the people.” Someone will ask why a great crowd was gathered against him with swords and clubs. According to John, this great crowd was a cohort of soldiers and officers sent by the chief priests. And someone may say that so many came against him because of the multitude of those among the people who had already believed in him, fearing that a great multitude of believers might snatch him out of their hands. But I think there was another reason for the multitude gathered against him: those who thought he was accustomed to cast out demons by Beelzebub supposed that by certain sorcerous and magical arts he could escape from the midst of those who wished to hold him. And perhaps some of them had heard how once, when he was about to be thrown down from the brow of the hill, he escaped the hands of those already holding him, not by a simple human flight, but by another kind, beyond human nature. For this reason too, in Mark, Judas said to the crowd that came with him with swords and clubs: “Whomever I kiss, he is the one; seize him and lead him away carefully.” He seems to have said this maliciously and with a hint, as if to say: unless you hold him carefully as you lead him away, he will escape you when he wishes. And they, taking it according to Judas's opinion, as though Jesus did this and many other things without the help of his Father's divinity, did everything to hold and guard him carefully. Many [are] fighting against Jesus now too, as they did, with spiritual swords, under the appearance of malicious doctrines, and likewise with clubs; but by their plots Jesus is made in every way the better, though for a time he takes their assaults upon himself, so that the sins of those who plot against him may be filled up and the malice of their will against the truth of the only-begotten Word be made manifest. And those who thus fight against Jesus with swords and clubs, coming with various and different doctrines, plot against Jesus [of set purpose]. There are also those who, sent by the presbyters of their own impious people, fight against the word of truth which is in Jesus. ### Scripture references - Matt 26:47: quotation, high confidence - John 18:3: allusion, high confidence - Matt 12:24: allusion, high confidence - Luke 4:29: allusion, high confidence - Luke 4:30: allusion, high confidence - Mark 14:44: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - The words in square brackets in Migne ([sunt], [ex proposito]) are translated. - Origen applies the armed crowd to teachers of false doctrines and to those “sent by the presbyters of their own impious people”; translated as written. - Quotations: Matt 26:47; John 18:3; Matt 12:24; Luke 4:29–30; Mark 14:44. ### Citation (SBL) Origen, Comm. Ser. Matt. 99 (PG 13:1749a–1749c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-99). ## Commentary on Matthew, Latin Series 100 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-100 - Source: PG 13:1749c–1751c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas needed a sign because, by tradition, Jesus appeared differently to each according to his worth, as the manna suited every taste; the kiss was either a remnant of reverence or meant to keep Jesus from escaping; heretics betray the Word with a kiss, and “friend” in Scripture is said only to the wicked. ### Latin text Qui autem tradidit eum, dedit cis signum dicens : Quemcunque osculatus [uero ipse est, tenete eum. Et confestim accedens ad losum dixit: Ave, Antice, ad quid venisti 9’? Dignum est quaarere quam ob causam, cum palam docuisset Jesus per singulas civitates, et vicos, et synagogas, prazdicans Evangelii verbum, ita ut fama ejus exiret in omnem regionem, et secundum faciem manifestatus esset omnibus habitantibus in Iudaea, quasi nun cognoscentibus efligiem ejus dedit signum ludas missis a principibus sacerdotum , dicens : Quemcunque osculatus [πει-ο, ipse cst. Quod autem et ipsi qui venerant cum Juda ad comprehendendum eum, frequenter eum vidissent, manifestatur ex eo quod ipse .lesus dicit ad turbas : Quasi ad latronem venistis cum gladiis et fustibus comprehendere me. Quotidie vobiscum sedebam in templo docens, et non tenuistis me ”. Similiter et Joannes refert eum dilisse: Ego palam locutus sum huic mundo, ego semper docui in synagoga et in templo, ubi omnes Judaei conveniunt ". Venit ergo traditio talis ad nos de co, quoniam non solum duae forma: in eo fuerunt, una quidem secundum quam omnes eum videbant, altera autem secundum quam transfiguratus est coram discipulis suis in monte, quando et resplenduit facies ejus tanquam sol, sed etiam unicuique apparebat secundum quod fuerat dignus. Et cum fuisset ipse, quasi non ipse omnibus videbatur. Sccundum quod de manna est scriptum, quando Deus filiis Israel panem misit de etelo omnem delectationem habentem, et ad omnem gustum convenientem : quando desiderio offerentis obsequens, ad quod quis voluerat vertebatur. Et non mihi videtur incredibilis esse traditio haec, sive corporaliter propter ipsum Jesum , ut alio ct alio modo videretur hominibus; sive propter ‘ ipsam Verbi naturam, quod non similiter cunctis apparet. Si autem hoc ita se habet, possibile est solutionem ejus invenire quod quaeritur. Quoniam et si frequenter eum viderunt turba: venientes cum Juda, nihilominus opus habebant, propter transformationes ejus, qui eum ostenderet eis, habens notitiam ejus l'amiliariorem per multam commorationem cum eo, ut intelligeret transformationes ejus secundum quas suis apparere solebat: hoc idem significatur etiam per Joannem evangelistam, ubi sciens Jesus quae superventura erant ei, proce- ν deus foras dixit ε Quem qutcritis? At illi dixerunt, Jcsum Nazarenam. Et dixit eis : Ego sum. Et abierunt et ceciderunt retrorsum ’5. Vides quia non eum cognoscebant cum frequenter vidissent, propter transfigurationes ipsius. Si autem etiam illam causam qumrat aliquis, cur osculo Judas tradidit Jesnm, hanc dabimus rationem, quoniam, secundum quosdam quidem , voluit reverentiam quamdam ad 907 magistrum servare, non audens manileste in eam irruere et impudenter profiteri se proditorem magistri. Secundum alios autem, hoc ideo fecitJupraebuisset et proditorem magistri, ipse ei fieret causa evasionis, cum posset, quantum ad ipsius Opinationem, ex quibusdam secretioribus disciplinis effugere, et facere se in parvum. Ut ergo nihil tale suspicans Jesus, secundum quod Judas epinabatur, sed putans eum amicum, quomodo nescit sic insperate comprehendatur , ideo hoc dedit signum, ' sciens jam quoniam si noluisset comprehendi, nunquam comprehensus fuisset, sed volens praebuit se manibus peccatorum. Ego autem puto quod etiam omnes proditores veritatis, amare veritatem fingentes, ct osculi signo utentes quasi quadam indicatione charitatis, produnt Verbum Dei volentibus ipsum tenere adversariis ejus, nihil pacificum indutis, bellicos autem gladios, et injurias, et fustes habentibus. Et dicit proditor Jesu : Rabbi. Omnes enini haeretici, quemadmodum Judas , sic Jesu dicunt : Rabbi, qui et osculantur cum sicut et Judas. Ad quos omnia placabilia dicit Jcsus, cum sint omnes Judas proditor : Iuda, osculo Filium lmininis tradis σῖ Dicit autem ei improperans simulationem amicitia: ejus : Amice, ad quid venisti"? Hoc enim nomine neminem bonorum in Scripturis cognoscimus appellatum. Ad malum enim, et non indutum nuptialibus vestimentis dicit : Amice, quid huc venisti non habens vestem nuptialem ?Ma|us autem estqui et in parabola denarii audit: Amice, non tibi facio injuriam. Nonne ad denarium conreuisti mecum? Accipe quod tuum est, et vade. Volo ς autem et huic novissimo dare sicut et tibi 9’. ### English translation (Claude) “And he who handed him over gave them a sign, saying: Whomever I kiss, he is the one; seize him. And at once coming up to Jesus he said: Hail … Friend, why have you come?” It is worth asking why, when Jesus had taught openly through every city and village and synagogue, preaching the word of the gospel, so that his fame went out into every region, and he had been made known by face to all who lived in Judea, Judas gave a sign to those sent by the chief priests, as if they did not know his appearance, saying: “Whomever I kiss, he is the one.” That those who had come with Judas to arrest him had often seen him is shown by what Jesus himself says to the crowds: “Have you come out as against a robber with swords and clubs to arrest me? Day after day I sat with you in the temple teaching, and you did not seize me.” Likewise John reports that he said: “I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews gather.” So a tradition of this kind has come down to us about him: that there were not only two forms in him, one in which all saw him, and another in which he was transfigured before his disciples on the mountain, when his face shone like the sun, but that he also appeared to each one according to what each was worthy of; and though he was the same, he seemed to all as if he were not the same. This is like what is written of the manna, when God sent the sons of Israel bread from heaven that had every delight and suited every taste, when, yielding to the desire of the one who took it, it turned into whatever he wished. And this tradition does not seem incredible to me, whether it is meant bodily, because of Jesus himself, that he was seen by men now in one way and now in another, or because of the very nature of the Word, which does not appear alike to all. If this is so, it is possible to find the answer to the question. For even if the crowds that came with Judas had often seen him, they nonetheless needed, because of his transformations, someone to point him out to them who had a more familiar knowledge of him through long life with him, so as to understand the transformations in which he used to appear to his own. This same thing is also indicated by John the evangelist, where Jesus, knowing what was to come upon him, went out and said: “Whom do you seek?” They said: “Jesus of Nazareth.” And he said to them: “I am he.” And they drew back and fell to the ground. You see that they did not recognize him, though they had often seen him, because of his transfigurations. And if someone also asks why Judas betrayed Jesus with a kiss, we will give this explanation. According to some, he wished to keep a certain reverence toward his master, not daring to rush upon him openly and shamelessly declare himself his master's betrayer. According to others, he did it for this reason: lest, if he had shown himself to be his master's betrayer, he himself should become the cause of Jesus' escape, since, in his opinion, Jesus could escape by certain secret arts and make himself small. So, in order that Jesus, suspecting nothing of the kind (as Judas supposed), but thinking him a friend, might be arrested unexpectedly, as one unaware, he gave this sign; though Jesus knew already that if he had not wished to be arrested he would never have been arrested, but willingly gave himself into the hands of sinners. But I think that all betrayers of the truth too, pretending to love the truth and using the sign of the kiss as a token of love, betray the Word of God to his adversaries who wish to seize him, clothed in nothing peaceful but carrying warlike swords, insults, and clubs. And the betrayer says to Jesus, “Rabbi.” For all heretics, like Judas, say to Jesus, “Rabbi,” and kiss him as Judas did. To them Jesus says only gentle things, since they are all Judas the betrayer: “Judas, do you betray the Son of Man with a kiss?” And he says to him, reproaching the pretence of his friendship, “Friend, why have you come?” For we know of no good person called by this name in the Scriptures. For to the wicked man not clothed in wedding garments he says, “Friend, why have you come in here without a wedding garment?” And wicked too is he who in the parable of the denarius hears, “Friend, I do you no wrong. Did you not agree with me for a denarius? Take what is yours and go. I wish to give to this last one as to you.” ### Scripture references - Matt 26:48: quotation, high confidence - Matt 26:49: quotation, high confidence - Matt 26:50: quotation, high confidence - Matt 4:23: allusion, medium confidence - Matt 26:55: quotation, high confidence - John 18:20: quotation, high confidence - Matt 17:2: allusion, high confidence - Exod 16:4: allusion, high confidence - John 18:4: quotation, high confidence - John 18:5: quotation, high confidence - John 18:6: quotation, high confidence - Luke 22:48: quotation, high confidence - Matt 22:12: quotation, high confidence - Matt 20:13: quotation, high confidence - Matt 20:14: quotation, high confidence ### Extrabiblical texts - Wis 16:20 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are probably lost in the scan between “Hail” and “Friend, why have you come?” (Matt 26:49–50); the gap is marked “…”. - The tradition that Jesus appeared to each according to his worth is reported by Origen; translated as written. On the manna suiting every taste, cf. Wis 16:20–21. - Quotations: Matt 26:48–50; Matt 4:23; 26:55; John 18:20; Matt 17:2; Exod 16:4; John 18:4–6; Luke 22:48; Matt 22:12; 20:13–14. ### Citation (SBL) Origen, Comm. Ser. Matt. 100 (PG 13:1749c–1751c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-100). ## Commentary on Matthew, Latin Series 101 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-101 - Source: PG 13:1751c–1752a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter, not yet grasping the gospel's patience, struck with the sword; the cutting off of the servant's right ear figures the loss of the Jewish people's right hearing of the law, which they now hear only in its shadow, as Isaiah foretold. ### Latin text Tunc accedentes, manus iniecerunt in Iesum et tenuerunt eum '. Post osculum continuo nihil ‘ differentes turb’a illa, forsitan timentes ne de manibus eorum effugiat Jesus, manus injecerunt in eum. Et ecce unus ea: liis quierant cum Iesu, extendens manum, exemit gladium suum, et percutiens servum principis sacerdotum, amputavit auriculam ejus ’. Unus autem eorum qui erantcum Jesu , nondum manifeste concipiens apud se evangelicum patientiam illam traditam sibi a Christo, nec pacem quam dedit discipulis suis, sed secundum potestatem datam Judaeis per legem de inimicis , extendens manum accepit gladium , et percussit servum principis sacerdotum et amputavit auriculam ejus: Sicut autem dicit Joannes , ei dextram auriculam amputavit, apud quem et nomen servi dicitur, quia Malchus vocabatur. Et forsitan quod agebat Petrus, mysterium erat, quoniam Judaici populi dextra auditio fuerat amputanda propter malitiam eorum demonstratam in Jesum. Nam etsi videntur audire legem modo, cum sinistro auditu audiunt umbram traditionis de lege, non veritatem, cum sint servi sermonis profitentis servitium Dei, non autem servientis in veritate. Hujus sermonis mysterium erat XX": 48. "Ilii-iub. sxvt, 50.” δξτιιιιιτι sacerdotum Caiplias. Videtur autem mihi quoniam qui ex gentibus crediderunt , omnes unus populus constituti in Christo, per hoc ipsum quod crediderunt in Christum, facti sunt causa ut praecideretur Iudaeorum auditio dextra , secundum quod fuerat prophetatum de cis‘ : Grava aures populi hujus, et oculos eorum deprime, ut ne videntes rideant, et audientes intelligant, et convertantur, et sanem eos. ### English translation (Claude) “Then they came up, laid hands on Jesus, and seized him.” Right after the kiss, without any delay, that crowd, perhaps fearing that Jesus would escape from their hands, laid hands on him. “And behold, one of those who were with Jesus stretched out his hand, drew his sword, and striking the servant of the high priest, cut off his ear.” One of those who were with Jesus, not yet clearly grasping within himself that gospel patience handed on to him by Christ, nor the peace that he gave his disciples, but acting according to the licence given to the Jews by the law concerning enemies, stretched out his hand, took his sword, struck the servant of the high priest, and cut off his ear. As John says, he cut off his right ear; John also gives the servant's name, for he was called Malchus. And perhaps what Peter did was a mystery: that the right hearing of the Jewish people was to be cut off because of their malice shown toward Jesus. For even if they now seem to hear the law, they hear with the left hearing the shadow of the tradition of the law, not the truth, since they are servants of a teaching that professes the service of God but does not serve in truth. The mystery of this teaching was … Caiaphas. It seems to me that those who believed from among the Gentiles, all made one people in Christ, became, by the very fact that they believed in Christ, the cause that the right hearing of the Jews was cut off, according to what had been prophesied of them: “Make the ears of this people heavy, and press down their eyes, lest seeing they see, and hearing they understand, and turn, and I heal them.” ### Scripture references - Matt 26:50: quotation, high confidence - Matt 26:51: quotation, high confidence - John 14:27: allusion, medium confidence - John 18:10: allusion, high confidence - Isa 6:10: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan before “Caiaphas”, where leaked footnote references stand; the gap is marked “…”. - Origen reads the severed right ear as a figure of the Jewish people's loss of the true hearing of the law, which he ties to Isa 6:10; translated as written. - Quotations: Matt 26:50–51; John 14:27; John 18:10; Isa 6:10. ### Citation (SBL) Origen, Comm. Ser. Matt. 101 (PG 13:1751c–1752a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-101). ## Commentary on Matthew, Latin Series 102 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-102 - Source: PG 13:1752a–1753c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus told Peter to sheathe his sword because he wants his disciples peaceable, armed only with the sword of the Spirit; Christians must not use the sword for military service or private revenge; he could have had legions of angels, who need him more than he them, but chose to suffer as Scripture foretold. ### Latin text Tunc ait Jesus ei : Comerte gladium tuum in locum suum . Mox Jesus ad eum qui fuerat gladio usus , et abstulerat auriculam servi illius dextram, non dixit : Exime gladium , sed : Converte gladium in locum suum. Est ergo gladii aliquis locus, ex quo non licet accipere eum qui non vult perire , maxime in gladio. Pacificos enim vult esse Jesus discipulos suos, ut bellicum gladium hunc deponentes, alterunt paciticum accipiant gladium, quem dicit Scriptura ° gladium spiritus. Simile autem mihi videtur quod dicit : Omnes qui accipiunt gladium, gladio et peribunt"; id est, omnes qui non sunt pacifici, sed belli concitatores, in eo bello peribunt quod concitant, ut sit in eis gladius mysteo rium belli et litis. Et puto quod omnes tumultuosi et concitatores bellorum , et conturbantes animas hominum, maxime Ecclesiarum, accipiunt gladium in quo et ipsi peribunt; quoniam qui fodit foveam, ipse incidit in eam 3; quoniam convertetur dolor eorum in caput ipsorum, et iniquitas eorum in cerebrum eorum descendet ’. Sed et simpliciter audientes quod dicit: Qui accipiunt gladium gladio peribunt, cavere nos convenit, ut ne occasione militia: aut vindictae propriarum injuriarum eximamus gladium, autob aliquam occasionem, quam omnem evangelica abominatur huic Christi doctrina, praecipiens ut impleamus quod scriptum cst : Cum liis qui oderunt pacem eram pacificus. Si ergo cum odientibus pacem debemus esse pacifici, adversus neminem gladio uti debemus. lta volens, ad eum qui non didicerat loquens , nos docere omnes quoniam volens tradidit semetipsum pro nobis omnibus, addidit et dicit “ : An putas quoniam non possunt modo ragare Patrem meum, et exhibebit mihi plusquam duodecim legiones augelorum?tanquam si dicat : Tu quidem sic gladium exemisti, et percussisti principis servum, quasi mihi auxilium pra:stans; ego autem si voluissem, poteram rogans Patrem non humanum auxilium impetrare, sed meo liorum, id est angelorum , nec unius, sed plusquam duodecim legionum. Ex hoc demonstratur quoniam secundum multitudinem angelorum [simili- ' tudinem legionum] militiae mundialis, sunt et angelorum legiones militia: caelestis, militantium contra legiones daemonum habitantium in sepulcris. Nam et apud Lucam ι’ multitudo militia: caelestis autem. Si autem multitudo militiae emlestis erat laudantium Deum, militia autem omnis propter adversarios intelligitur constituta, consequenter et illa militia propter adversarios militat Deo. Sed etiam Jacob locum aliquem vocavit castra Domini , quoniam militiam illic aspexit angelorum. Et ubicunque sunt Deum timentes, circa eos sunt castra angelorum. Imminet enim angelus Domini in circuitu timentium eum, et eripiet eos “; sicut fuisse et circa Elisaeum refert liber Regnorum . Ει attende : putas quasi angelis inferior Salvator, aut indigens auxilio angelorum dicebat : Au putas quia non possum rogare Patrem meum, et exhibebit mihi plusquam duodecim legiones angelorum? Aut forte secundum existimationem Petri volentis ei auxilium ferre, et gladium proferentis , et amputantis auriculam servi, talia est loeutus?Magis enim angeli opus habent auxilio unigeniti Filii Dei, quam ipse illorum. Propter hoc et quod scribitur : Quoniam angelis suis mandavit de te, ut custodiant te in omnibus viis tuis , non de Filio Dei unigenito intelligitur dictum, sed aut in persona Christi de omni viro justo quem Christus portabat in corpore suo, aut de Christo secundum humanam ejus naturam. Denique ct quod dicit : Liberabit te a ruina et damonio meridiano, nequaquam convenit Filio Dei. Sed ct quod dicit : Non timebis a timore nocturno, a sagitta volante per diem , a negotio perambulante in tenebris, magis convenit viro justo quam ε Filio Dei. Cum ergo posset accipere legiones, nolebat accipere, ut per patientiam ejus implercntur Scripturae prophetantes de ipsoj, quoniam ita eum pati conveniebat. ### English translation (Claude) “Then Jesus said to him: Put your sword back into its place.” To the one who had used the sword and taken off that servant's right ear, Jesus did not say, “Draw your sword,” but, “Put your sword back into its place.” So there is a place for the sword, from which no one who does not wish to perish, especially by the sword, may take it. For Jesus wishes his disciples to be peaceable, so that, laying down this warlike sword, they may take up another, peaceable sword, which Scripture calls the sword of the Spirit. Similar, it seems to me, is what he says: “All who take the sword will perish by the sword”; that is, all who are not peaceable but stir up war will perish in the war they stir up, so that in them the sword is a figure of war and strife. And I think that all turbulent men who stir up wars and disturb the souls of men, especially of the churches, take the sword by which they themselves will perish; for he who digs a pit falls into it himself, and their trouble will return upon their own head, and their iniquity will come down upon their own crown. But, taking his words simply too, “Those who take the sword will perish by the sword,” it befits us to beware lest we draw the sword on the pretext of military service, or of avenging our own injuries, or for any pretext at all; for this gospel teaching of Christ abhors them all, commanding us to fulfil what is written: “With those who hated peace I was peaceable.” If, then, we must be peaceable even with those who hate peace, we must use the sword against no one. So, wishing, by speaking to one who had not yet learned, to teach us all that he gave himself up willingly for us all, he added: “Or do you think that I cannot now ask my Father, and he will provide me with more than twelve legions of angels?” As if he said: You drew your sword in this way and struck the ruler's servant, as though giving me help; but if I had wished, I could have asked the Father and obtained, not human help, but that of my own, that is, of angels; and not of one, but of more than twelve legions. From this it is shown that, according to the multitude of angels, [after the likeness of the legions] of worldly armies there are also legions of angels of the heavenly army, fighting against the legions of demons that dwell in the tombs. For in Luke too there is a multitude of the heavenly army … If the multitude of the heavenly army consisted of those praising God, and every army is understood to be established on account of adversaries, it follows that that army too fights for God on account of adversaries. Jacob too called a certain place the camp of the Lord, because he saw there an army of angels. And wherever there are those who fear God, around them is a camp of angels; for the angel of the Lord encamps around those who fear him, and will deliver them, as the book of Kingdoms reports was the case around Elisha. And attend: do you suppose that the Saviour, as if inferior to the angels or in need of the help of angels, said, “Or do you think that I cannot ask my Father, and he will provide me with more than twelve legions of angels?” Or did he perhaps speak this way in accordance with the opinion of Peter, who wished to bring him help, drew his sword, and cut off the servant's ear? For the angels need the help of the only-begotten Son of God more than he needs theirs. For this reason, what is written, “For he has commanded his angels concerning you, to guard you in all your ways,” is not understood as said of the only-begotten Son of God, but either of every righteous man, in the person of Christ, whom Christ bore in his body, or of Christ according to his human nature. Indeed, what it says, “He will deliver you from ruin and from the noonday demon,” in no way fits the Son of God. And what it says, “You will not fear the terror of the night, the arrow that flies by day, the thing that walks in darkness,” fits a righteous man more than the Son of God. So, though he could have received legions, he did not wish to receive them, so that through his patience the Scriptures might be fulfilled which prophesied of him that he must suffer thus. ### Scripture references - Matt 26:52: quotation, high confidence - Matt 26:53: quotation, high confidence - Eph 6:17: allusion, high confidence - Ps 7:15 (7:16 LXX): quotation, high confidence - Ps 7:16 (7:17 LXX): quotation, high confidence - Ps 120:7 (119:7 LXX): quotation, high confidence - Mark 5:9: allusion, medium confidence - Luke 2:13: allusion, high confidence - Gen 32:2: allusion, high confidence - Ps 34:7 (33:8 LXX): quotation, high confidence - 2 Kgs 6:17: allusion, high confidence - Ps 91:11 (90:11 LXX): quotation, high confidence - Ps 91:6 (90:6 LXX): quotation, high confidence - Ps 91:5 (90:5 LXX): quotation, high confidence - Matt 26:54: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references, with words lost around it, is removed by a logged correction; the gap after “a multitude of the heavenly army” is marked “…”. The words in square brackets in Migne are translated. - Origen says that the gospel forbids drawing the sword “on the pretext of military service, or of avenging our own injuries”, and that Christians “must use the sword against no one”; translated as written. - Psalm 91 (90 LXX) is read as applying to the righteous man or to Christ's human nature, not to the only-begotten Son; “the noonday demon” is the Septuagint form of Ps 91:6. - Quotations: Matt 26:52–53; Eph 6:17; Ps 7:15–16 (7:16–17 LXX); Ps 120:7 (119:7 LXX); Mark 5:9; Luke 2:13; Gen 32:1–2; Ps 34:7 (33:8 LXX); 2 Kgs 6:17; Ps 91:5–6, 11 (90:5–6, 11 LXX); Matt 26:54. ### Citation (SBL) Origen, Comm. Ser. Matt. 102 (PG 13:1752a–1753c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-102). ## Commentary on Matthew, Latin Series 103 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-103 - Source: PG 13:1753c–1754b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus reminds the crowd that a robber is taken with arms, but he had taught peaceably in the temple every day; he speaks only after sheathing Peter's sword and healing the servant's ear, so that his words are confirmed by his deeds. ### Latin text In illa liora dixit Iesus ad turbas : Sicut ad latronem existis cum gladiis et fustibus comprehendere me; quotidie apud vos in templo sedebam docens, et non tenuistis me . Voluntas eorum qua: in hoc loco dicuntur, talis mihi videtur, quod dicit Salvator ad turbas : Si quis latronem vult tenere, non est incongruum cum gladiis et fustibus venire ad eum, quia talis cst et latro ut omnia a‘..leat, dummodo nihil mali patiatur; et si potest, paratus est gladio uti et fuste adversus comprehendere se volentes, potius quam ut ultro tradat se in manus eorum. Ego autem quod non sum talis, omnes qui sunt in Iudaea sciunt, alii quidem videntes doctrinam meam et opera mea. alii autem auditum habentes de me, aut conversationem meam sequentes; quoniam quotidie sedens in loco sancti templi, quasi congruo ad doctrinas divinas, inanil‘estabam quae pertinentia erant ad pietatem et vitam sanam secundum legem Dei, et per hoc commendabam pacificum me esse. Quod autem nullam habet rationem idoneam neque insidiatio vestra adversus me, neque militia vestra cum gladiis et fustibus facta , modo autem et non estis placati quotidie permansionem meam videntes in templo Dei, et praebentem me omnibus volentibus me audire, ut eonjungerem eos mihi ad prodilicationem eorum per verbum et vitam ad beatitudinem Dei? Aut tunc quidem non tenuistis me videntes docentem et nihiliacientem dignum reatui, nunc autem quasi mutatum me existimatis, ut quasi latronem debere comprehendi putetis? Sed nec in hoc occasionem aliquam invenitis, quasi ad verbum mutatum ab eis quae in primis proposueram prodesse volentibus verbis et lactis. Et vide postquam dixit ad Petrum : Reconde gladium tuum in thecam suam ’°, quod est patientia: postquam auriculam restituit amputatam, sicut alter dicit evangelista, quod et summa: benignitatis indicium fuerat pariter et divinae virtutis, tunc ista verba loeutus est, ut lidelia viderentur ex princedentibus verbis et factis, ut si prseterita benefacta non recordantur, vel praesentia recognoscant. ### English translation (Claude) “In that hour Jesus said to the crowds: Have you come out as against a robber with swords and clubs to arrest me? Day after day I sat among you in the temple teaching, and you did not seize me.” The sense of what is said in this passage seems to me to be this, as the Saviour says to the crowds: If someone wishes to seize a robber, it is not unfitting to come at him with swords and clubs, because a robber is the kind of man who will dare anything so long as he suffers no harm, and, if he can, is ready to use sword and club against those who wish to arrest him rather than hand himself over of his own accord into their hands. But that I am not such a man, all who are in Judea know: some because they have seen my teaching and my works, others because they have heard of me or have followed my way of life; since, sitting daily in the place of the holy temple, as a place suited to divine teaching, I made known what pertained to piety and to a sound life according to the law of God, and by this I showed that I am peaceable. And that neither your plot against me nor your expedition with swords and clubs has any adequate reason … but now; and were you not appeased when you saw me staying daily in the temple of God and offering myself to all who wished to hear me, so as to join them to myself for their building up, through word and life, toward the blessedness of God? Or did you then not seize me, when you saw me teaching and doing nothing deserving of guilt, but now think me changed, so that you suppose I must be arrested like a robber? But you find no pretext in this either, as if I had turned in my teaching from what I had first set forth, wishing to help people by words and deeds. And see: after he had said to Peter, “Put your sword back into its sheath,” which is patience; after he had restored the ear that had been cut off, as another evangelist says, which was a sign both of the highest kindness and of divine power; then he spoke these words, so that they might be seen to be trustworthy from his preceding words and deeds, so that, if they did not remember his past benefits, they might at least recognize the present ones. ### Scripture references - Matt 26:55: quotation, high confidence - John 18:11: quotation, high confidence - Luke 22:51: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “with swords and clubs”, where a leaked footnote reference stands; it is removed by a logged correction and the gap is marked “…”. - Quotations: Matt 26:55; John 18:11; Luke 22:51. ### Citation (SBL) Origen, Comm. Ser. Matt. 103 (PG 13:1753c–1754b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/93/#p-103). ## Commentary on Matthew, Latin Series 104 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-104 - Source: PG 13:1754b–1754c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Many prophecies, especially the psalm about Judas, were fulfilled in the arrest; the disciples fled because they did not yet have the Spirit of power and love. ### Latin text Hoc autem totum factum est, ut implerentur Scriptura: prop/telarum de Itujusmodi “. Multum autem est nunc eligere de prophetis, qualia qua: tunc impleta sunt eloquia prophetarum, quando haec se pati Christus dicebat : et studiosi hominis est et multa scientis congregare verba prophetarum quae sunt impleta. Et in centesimo octavo psalmo forte pleraque invenies convenientia istis qui venerunt cum Juda comprehendere Jesum, sicut et alia de Juda in eodem dicta sunt psalmo : Tunc simul omnes derelicto eo fugerunt . Timentes ergo turbas et principem eorum Judam, fugerunt. Nec enim habe. bant adhuc Spiritum, quoniam Jesus nondum fuerat Itonori/icatus”, nec Spiritum virtutis et eharitatis. Quem si habuissent , non essent infirmati , nec aliquid aliud extra divinam charitatem egissent. ### English translation (Claude) “But all this took place so that the Scriptures of the prophets might be fulfilled.” It is a large task now to select from the prophets which sayings of the prophets were then fulfilled, when Christ said that he was suffering these things; and it is the work of a studious and learned man to gather the words of the prophets that were fulfilled. In the hundred and eighth psalm you will perhaps find many things fitting those who came with Judas to arrest Jesus, as other things about Judas are also said in that same psalm. “Then all, forsaking him, fled.” So, fearing the crowds and their leader Judas, they fled. For they did not yet have the Spirit, since Jesus had not yet been glorified, nor the Spirit of power and love. If they had had him, they would not have been weakened, nor done anything else outside divine love. ### Scripture references - Matt 26:56: quotation, high confidence - Ps 109:8 (108:8 LXX): allusion, medium confidence - John 7:39: allusion, high confidence - 2 Tim 1:7: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “The hundred and eighth psalm” is Psalm 109 in English Bibles (108 in the Septuagint and Vulgate). - Quotations: Matt 26:56; Ps 109 (108 LXX); John 7:39; 2 Tim 1:7. ### Citation (SBL) Origen, Comm. Ser. Matt. 104 (PG 13:1754b–1754c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-104). ## Commentary on Matthew, Latin Series 105 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-105 - Source: PG 13:1754c–1754d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Caiaphas figures the teaching of the Jewish service that opposes the truth of Jesus, the true priest; the scribes preside over the letter that kills, and the elders rest in its oldness. ### Latin text Et illi tenentes Iesum, duxerunt ad Caipltant priucipent sacerdotum, ubi Scriba: et seniores conveniebant “. Arbitror enim, quoniam sermo deservitionis Iudaicae, quo nunc derelicti deservire prolitentur, Caiphas est, qui adversus veritatem militat Jesu qui dicitur princeps sacerdotum. Jesus autem, secundum veritatem, sacerdos est Verbum Dei, sub quo constituti sunt omnes qui acceptabiliter amem ϐαίνιιθε εει Princeps sacerdotum, ibi congregantur Scribae, id est litterati, qui praesunt litterae occidenti. Et secundum litterae qualitatem Scribarum sunt seniores , qui non in veritatem, sed in vetustatem littera: simplicis sunt recumbentes et nihil amplius negotiari volentes. ### English translation (Claude) “And those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered.” I think that the teaching of the Jewish service, which those now forsaken profess to serve, is Caiaphas, who fights against the truth of Jesus and is called high priest. But Jesus, the Word of God, is in truth the priest, under whom are placed all who acceptably … high priest, there the scribes gather, that is, the men of letters, who preside over the letter that kills. And in keeping with the character of the scribes' letter are the elders, who recline not in the truth but in the oldness of the bare letter, and wish to trade in nothing more. ### Scripture references - Matt 26:57: quotation, high confidence - 2 Cor 3:6: allusion, high confidence - Rom 7:6: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “all who acceptably”; the gap is marked “…”. - Origen applies Caiaphas, the scribes, and the elders figuratively to the Jewish service and to a reading bound to the letter; translated as written. - Quotations: Matt 26:57; 2 Cor 3:6; Rom 7:6. ### Citation (SBL) Origen, Comm. Ser. Matt. 105 (PG 13:1754c–1754d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-105). ## Commentary on Matthew, Latin Series 106 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-106 - Source: PG 13:1754d–1755c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Peter followed at a distance, waiting to see an outcome he did not yet understand, for the true end is the Word himself; the council could find no plausible false testimony, which proves the blamelessness of Jesus' life and teaching. ### Latin text Petrus autem sequebatur eum de longe usque in atrium principis sacerdotum. Et ingressus intra, sedebat cunt ministris ut videret exitum rei ". Cum duceretur autem Magister, sequebatur quidem Petrus: non autem poterat de proximo eum sequi, cum eo incedens, nec juxta eum; sed de longe s‘quens pervenit ad atrium principis sacerdotum. L' ingressus Petrus intus sedebat, neque quod illi ministri ministrans, neque faciens quae docuerat Iesus, sed exspectabat, exitum omnium horum volens videre : quoniam adhuc non iutclligebat, neque videbat exitum dispensationum Christi quo tenderent. Nec enim est exitus eorum in atrio Caiphte. nec ubi Scrilne et seniores populi illius congregantur. Si tamen proprie quis videat exitum ipsum, videbit Verbum Dei et Sapientiam dicentem : Ego sum Α ct Ω, principium et finis. Principes autent sacerdotum, et seniores, et universum concilium quaerebant falsum testimonium contra Iesum, ut eum morti traderent, et non invererunt ; et multi falsi testes accesserunt, et non invenerunt ". Et per lnrc manifestum est quoniam peccatum non fecit Jesus, nec fuit dolus in ore ejus. Mundissimam autem fuisse vitam ipsius, et omnino irreprebensibilem, et auferentem occasiones eorum qui quaerunt occasiones, ex hoc demoustratur, quia non inveniebant adversarii ejus quod dicere possent adversus eum, vel colorare : sed quaerebant omnes sacerdotes et concilium univcrsum, et nihil poterant invenire. Quoniam falsa testimonia tunc locum habent, quando cum colore aliquo proferuntur: adversus Iesum autem nec color inveniebatur qui posset contra Jesum adjuvare mendacia : et hoc, cum essent multi volentes gratiam tribuere Caiphaa, et principibus sacerdotum, et Scribis, et senioribus, et universo concilio hoc ipsum audire desideranti. Et inec qui considerat, masimam laudem exhibet Jesu propter vitam ejus, et doctrinam ipsius, qui sic omnia irreprebensibiliter et dixit,'et fecit, ut nullam verisimilitudinem reprehensionis invenirent in eo, nec mali, nec multi, nec tales astuti ct'ingeuiosi. ### English translation (Claude) “But Peter followed him at a distance as far as the courtyard of the high priest; and going inside he sat with the attendants to see the outcome.” While the Master was being led away, Peter did follow, but he could not follow him closely, walking with him or beside him; following from a distance, he came to the courtyard of the high priest. And Peter went in and sat inside, neither serving as those attendants served, nor doing what Jesus had taught, but waiting, wishing to see the outcome of all these things, since he did not yet understand or see where the outcome of Christ's dispensations was leading. For their outcome is not in the courtyard of Caiaphas, nor where the scribes and elders of that people gather. But if anyone sees the end itself properly, he will see the Word of God and Wisdom saying, “I am the Alpha and the Omega, the beginning and the end.” “Now the chief priests and the elders and the whole council sought false testimony against Jesus, so as to put him to death, and they found none; and many false witnesses came forward, and they found none.” By this it is plain that Jesus committed no sin, nor was deceit found in his mouth. That his life was most pure and wholly irreproachable, and removed the pretexts of those who seek pretexts, is shown by the fact that his adversaries found nothing they could say against him or give any colour to; all the priests and the whole council searched, and could find nothing. For false testimonies have room when they are brought with some colour of plausibility; but against Jesus not even a colour could be found that might support lies against him; and this though there were many who wished to do a favour to Caiaphas and the chief priests and the scribes and elders and the whole council, who longed to hear just that. Whoever considers this gives the highest praise to Jesus for his life and his teaching, since he said and did everything so irreproachably that they found in him no semblance of a ground for reproach: neither wicked men, nor many, nor men so clever and ingenious. ### Scripture references - Matt 26:58: quotation, high confidence - Rev 22:13: quotation, high confidence - Matt 26:59: quotation, high confidence - Matt 26:60: quotation, high confidence - 1 Pet 2:22: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 107 (from “Now the chief priests”), whose numeral was misread in the scan; it is removed by a logged correction. - Quotations: Matt 26:58–60; Rev 22:13; 1 Pet 2:22. ### Citation (SBL) Origen, Comm. Ser. Matt. 106 (PG 13:1754d–1755c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-106). ## Commentary on Matthew, Latin Series 108 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-108 - Source: PG 13:1755c–1756d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The two witnesses were false because they twisted Jesus' saying, “Destroy this temple, and I will raise it up,” which concerned his body, into a claim that he would destroy the temple himself; and, as Mark says, even their testimony did not agree. ### Latin text Novissime autem accedentes dno falsi testes dixerunt : Hic dixit: Possum destruere templum Dei, et post triduum illud remdificare . Non arbitreris Mattharum duos bos testes sine causa falsos dixisse, cum vera viderentur esse testimonia eorum ex eo quod exponit Joannes ’θ Christum dixisse: Solvite templum hoc, et ego in tribus diebus excitabo ι) illud; quando et additur: IIoc autent dicebat de templo corporis sui ο. Sed vide versutiam falsorum testium duorum, qua persuasione utentes sumpta ab aliquo dicto vero quod dixerat .lesus, finxerunt testimonium falsum. Jesus autem non dixit : Solvo templum hoc. ct iu tribus dielms suscito ipsum; sed : Solvite templum hoc, et in tribus diebus excitabo ipsum. Falsi autem testes retulerunt eum dixisse quod non fuerat dictum ab eo, nec dixit: Possum solvere templum Dei, et in tribus diebus rea-.dificare illud. impietatem ergo solutionis temapti ad bujusmodi opus commisit, dicens :Solsite templum hoc. Sibi autem quod reservavit id est : εὶ in triduo suscitabo ipsum. Et quod ille dixit de templo corporis sui, Judaei, praepediti malitia, transsudierunt et intellexerunt de templo illo lapideo. Quod manifestum est ex eo quod respondentes dixerunt : Quadraginta et sca: annis aedificatum est templum hoc, et tu in tribus diebus suscitas illud! Et considera quoniam non unus falsus testis processit in testimonium hoc, nec enim sufficiebat unus volentibus interficere Iesum, quoniam lex praecipiebat : Non manebit testis unus testimonium dari adversus hominem. Sed nec. tres erant : multis enim accedentibus testibus falsis, vix duo inventi sunt, qui aliquid dicere viderentur. Sed nec ipsorum testimonia convenientia erant, sicut Marcus esponit ”: dicit enim hoc modo, quoniam principes sacerdotum et concilium universum quc. rebant contra Iesum testimonium, ut eum morti traderent, et non invenerunt. Multi enim [alsiutestimonium dixerunt adversus eum, et convenientis non erant testimonia eorum. Alii autem exsurgentes falsum testimonium dicebant adversus eum, quoniam nos audivimus eum dicentem : Quoniam ego salte templum hoc manibus factum, et in tribus diebus aliud non manibus factum faciam. Sed nec sic coavenientia erant eorum testimonia. Tunc enim εςι conveniens testimonium, quando eadem dicunt; non autem sunt convenientia, quando dissonsnt sibi, qualia erant testimonia borum qui adversus Iesum testimonia proferebant. Et si verum dicunt Matthazus et Marcus, quod credere nos oportet, tente mus ostendere quomodo non erant convenientia neque duorum ipsorum testimonia, quoniam non eadem protulerunt. Secundum Matlhaaum enim dixerunt . llic dixit : Possum solvere templum Dei, et in tribu diebus rewdificare illud. Secundum Marcum aatem : Quoniam nos audivimus eum dicentem, quoniam ego solvo hoc templum manibus factum, et iis tribus diebus aliud rewdificabo non manibus factum. Sive ergo bis dicentes tunc, quoniam non eadem dixerunt, non ‘sunt inventa testimonia eorum convenientia sibi; sive autem unus quidem dixit quod exponitMatthzeus, alter autem secundum quod scripsit Marcus, ac per hoc testimonia eorum non erant convenientia sibi. ### English translation (Claude) “At last two false witnesses came forward and said: This man said, I can destroy the temple of God and rebuild it after three days.” Do not think that Matthew called these two witnesses false without cause, though their testimony seemed true from what John relates that Christ said, “Destroy this temple, and in three days I will raise it up,” where it is also added, “But he spoke of the temple of his body.” But see the craftiness of the two false witnesses: using a plausibility drawn from a true saying of Jesus, they fabricated false testimony. Jesus did not say, “I destroy this temple, and in three days I raise it up,” but, “Destroy this temple, and in three days I will raise it up.” The false witnesses reported that he had said what he had not said; nor did he say, “I can destroy the temple of God and rebuild it in three days.” He left the impiety of destroying the temple to those fit for such a work, saying, “Destroy this temple”; what he reserved for himself was this: “and in three days I will raise it up.” And what he said of the temple of his body, the Jews, hindered by their malice, twisted and understood of that temple of stone; which is plain from their answer, “This temple was built in forty-six years, and will you raise it up in three days?” And consider that not just one false witness came forward with this testimony; for one was not enough for those who wished to kill Jesus, since the law commanded, “One witness shall not stand to give testimony against a man.” Nor were there three; for though many false witnesses came, scarcely two were found who seemed to say anything. Nor was even their testimony consistent, as Mark relates. For he says this: that the chief priests and the whole council sought testimony against Jesus to put him to death, and found none. “For many bore false testimony against him, and their testimonies were not consistent. And some rose and bore false testimony against him: We heard him say, I will destroy this temple made with hands, and in three days I will make another not made with hands. But not even so was their testimony consistent.” For testimony is consistent when they say the same things; but it is not consistent when they disagree with one another, as did the testimonies of those who testified against Jesus. And if Matthew and Mark speak truly, as we must believe, let us try to show how the testimonies of those two also were not consistent, since they did not say the same thing. For according to Matthew they said, “This man said, I can destroy the temple of God and rebuild it in three days”; but according to Mark, “We heard him say, I will destroy this temple made with hands, and in three days I will build another not made with hands.” So either both said both things at the time, and since they did not say the same thing their testimonies were not found consistent; or one said what Matthew relates and the other what Mark wrote, and for that reason their testimonies were not consistent. ### Scripture references - Matt 26:60: quotation, high confidence - Matt 26:61: quotation, high confidence - John 2:19: quotation, high confidence - John 2:20: quotation, high confidence - John 2:21: quotation, high confidence - Deut 19:15: quotation, high confidence - Mark 14:55: quotation, high confidence - Mark 14:56: quotation, high confidence - Mark 14:57: quotation, high confidence - Mark 14:58: quotation, high confidence - Mark 14:59: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen says “the Jews, hindered by their malice,” understood Jesus' saying of the stone temple; translated as written. - Quotations: Matt 26:60–61; John 2:19–21; Deut 19:15; Mark 14:55–59. ### Citation (SBL) Origen, Comm. Ser. Matt. 108 (PG 13:1755c–1756d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-108). ## Commentary on Matthew, Latin Series 109 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-109 - Source: PG 13:1756d–1757a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Jesus' silence before Caiaphas fulfils the psalm of the one who kept silent before the sinner, and teaches us to ignore slanderers whose charges contradict themselves. ### Latin text Et exsurgens princeps sacerdotum dixit ei: Nihil respondes ad ea quae isti testificantur adversus te? Iesus autem tacebat . Potest in istis impleta intelligi prophetia qua dicit 3’: Dum consistit peccator adversus me, obmutui, et humiliatus sum, et silui a bonis; ut peccator ille in istis prophetatus intelligatur Caipbas qui consistit contra Iesum. Simul discimus ex hoc loco contemnere calumniantium ct falsorum testium voces, ut nec responsione ibid. 90. tt, i9. ’° ibid. 21. ’ί metipsos, ubi non sunt convenientia quae dicuntur ‘adversus nos. Quid cnim opus est illis resistere qui sibi ipsi contraria dicentes resistunt? maxime ubi majus est libere et fortiter silere quam defendere sine ullo profectu, ut non humiliemur a testibus falsis et calumniatoribus improbis. ### English translation (Claude) “And the high priest rose and said to him: Do you answer nothing to what these men testify against you? But Jesus was silent.” In this the prophecy can be understood to have been fulfilled which says, “While the sinner stood against me, I was dumb and humbled, and kept silent from good things”; so that the sinner foretold in these words is understood to be Caiaphas, who stands against Jesus. At the same time we learn from this passage to despise the words of slanderers and false witnesses, so as not … ourselves by answering, when what is said against us is not consistent. For what need is there to resist those who resist themselves by contradicting one another? Especially when it is greater to keep silent freely and bravely than to defend oneself without any profit, so that we may not be humbled by false witnesses and wicked slanderers. ### Scripture references - Matt 26:62: quotation, high confidence - Matt 26:63: quotation, high confidence - Ps 39:1 (38:2 LXX): quotation, high confidence - Ps 39:2 (38:3 LXX): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan before “ourselves by answering”, where leaked footnote references stand; the gap is marked “…”. - Quotations: Matt 26:62–63; Ps 39:1–2 (38:2–3 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 109 (PG 13:1756d–1757a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-109). ## Commentary on Matthew, Latin Series 110 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-110 - Source: PG 13:1757a–1758b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Adjuring is found in the law, but one who lives by the Gospel, which forbids swearing, should not adjure anyone, nor adjure demons, since Christ gave power to command them; Jesus neither denied nor openly confessed, but turned the doubting high priest's words, like the devil's “If you are the Son of God,” back on him. ### Latin text Ει dixit ei princeps sacerdotum : Adjuro te per Deum vivum, ut dicas nobis si tu es Christus Filius Dei. Et dia‘it ei Iesus: Tu dixisti . Ει in lege quidem adjurandi usum invenimus. In Numeris enim dicit lex, quoniam adjurabit eam sacerdos, id est mulierem illam in cujus viro factus est spiritus zeli, etdicct mulieri sacerdos ’ο : Si non dormictaliquis tecum, et nisi transgressa es ut ntaculeris a viro non tuo , innocens eris ab aqua argutionis hac maledicta. Et post pauca “ : Et adjurabit, inquit, sacerdos imulierem in adjurationibus maledictionis hujus. Item in tertio Regum “ dixit rex Achab ad Michaeam : Adiuro te ut loquaris ad me veritatem in nomine Domini. Adjuravit autem rex prophetam, et adjuravit non sicut sacerdos in Numeris. .llle enim ex legis praecepto, iste autem ex arbitrio suo. Et nunc in loco praesenti Jesum sacerdos adjurat per Deum vivum. Existimo autem quoniam non oportet ut vir qui vult secundum Evangelium vivere, adjuret alterum. Similc est enim quod dicit in Evangelio Dominus ipse "z Ego autem dico non jurare omnino, et non adjurare omnino. Si enim jurare non licet quantum ad evangelicum Christi mandatum, verum est quia nec adjurare alterum licet. Propterea manifestum est quoniam princeps sacerdotum illicite Jesum adjuravit, quamvis videatur per Deum vivum adjurasse. Quaeret aliquis si convenit vel daemones adjurare : et qui resp cit ad multos qui talia facere ausi sunt, dicet non sine ratione fieri hoc. Qui autem aspicit .lesum imperantem daemonibus, sed etiam potestatem dantem discipulis suis super omnia daemonia, et ut inlirmitatcs sanarent, dicet quoniam non cst secundum potestatem datam a Salvatore adjurare daemonia : Judaicum est enim. Hoc etsi aliquando a nostris tale aliquid liat, simile lit ei quod a Salomone scriptis adjurationibus solent daemones adjurari. Sed ipsi qui utuntur adjurationibus illis, aliquoties nec idoneis constitutis libris utuntur: quibusdam autem et de llebrteo acceptis adjuraut dmmouia. Tamen non decebat Dominum nostrum ad adjurationem principis sacerdotum respondere, quasi vim passum ab adjurante contra propriam voluntatem. Propter quod nec negavit se Christum Filium Dei esse, nec manifeste confessus est; sed quasi ipsum testem accipiens adjurantem, quoniam ipse est qui in interrogatione sacerdotis pronuntiatus estCliristus Filius Dei, dicens : Tu dixisti. Et quoniam omnis qui facit peccatum, ea: diabolo natus saeerdotuin insidians Jesu, et propterea de diabolo erat natus, et quasi de diabolo~natus imitabatur proprium patrem qui his dubie interrogat Salvatorcm “z Si tu es Filius Dei, sicut scriptum est in tentationibus ejus. Simile est enim : Si tu es Filius Dei, et: Si tu es Christus Filius Dei. Recte enim quis dicere potest in loco hoc, quoniam dubitare de Filio Dci utrum ipse sit Christus, opus diaboli est, et principis sacerdotum insidiantis Domino nostro; sed non talis inventus estPetrus. Nam sine aliqua dubitatione pronuntiavit : Tu es Christus Filius Dei vivi “, nec posuit ibi, si : propter quod beatus est appellatus, quia non caro ct sanguis revelaverat ei, sed Deus Pater qui est in caelis. Qui autem cum dubitatione dicunt : Si tu es Filius Dei. ab omni beatitudine sunt alieni. Nam quia non erat dignus princeps sacerdotum Christi doctrina, propterea non cum docet, nec dicit quia ego sum; sed verbum oris ejus accipiens in redargutioncm ipsius, convertit dicenszTu dixisti, ut eo modo videretur argui, non doceri. ### English translation (Claude) “And the high priest said to him: I adjure you by the living God, tell us whether you are the Christ, the Son of God. And Jesus said to him: You have said it.” In the law we do find the practice of adjuring. For in Numbers the law says that the priest shall adjure her, that is, the woman concerning whom a spirit of jealousy has come upon her husband, and the priest shall say to the woman: “If no one has slept with you, and if you have not transgressed so as to be defiled by a man not your own, you shall be free from this water of conviction that brings the curse.” And a little later: “And the priest,” it says, “shall adjure the woman with the adjurations of this curse.” Again, in the third book of Kingdoms, King Ahab said to Micaiah: “I adjure you to speak the truth to me in the name of the Lord.” The king adjured the prophet, but not as the priest in Numbers did; for the priest did so by the precept of the law, the king by his own choice. And now in the present passage the priest adjures Jesus by the living God. But I think that a man who wishes to live according to the Gospel should not adjure another. For it is like what the Lord himself says in the Gospel: “But I say to you, do not swear at all”; and so, do not adjure at all. For if, according to Christ's gospel commandment, it is not permitted to swear, it is true that it is not permitted to adjure another either. Therefore it is plain that the high priest adjured Jesus unlawfully, even though he seems to have adjured him by the living God. Someone will ask whether it is fitting even to adjure demons. One who looks to the many who have dared to do such things will say that it is not done without reason. But one who looks to Jesus, who commanded the demons and also gave his disciples power over all demons and to heal diseases, will say that adjuring demons is not in keeping with the power given by the Saviour: for it is Jewish. And even if something of this kind is sometimes done by our people, it resembles the way demons are commonly adjured with the adjurations written by Solomon. But those who use those adjurations sometimes use books that are not properly established; and some adjure demons with formulas taken from the Hebrew. Yet it was not fitting for our Lord to respond to the high priest's adjuration as though forced by the adjurer against his own will. That is why he neither denied that he was the Christ, the Son of God, nor openly confessed it; but, as it were taking the adjurer himself as witness that he is the one who, in the priest's question, was declared to be the Christ, the Son of God, he said: “You have said it.” And since everyone who commits sin is born of the devil … of the priests plotting against Jesus, and therefore he was born of the devil, and, as one born of the devil, imitated his own father, who in doubt asked the Saviour, “If you are the Son of God,” as is written in the account of his temptations. For “If you are the Son of God” and “If you are the Christ, the Son of God” are alike. One may rightly say in this passage that to doubt whether the Son of God is the Christ is the work of the devil, and of the high priest plotting against our Lord. But Peter was not found to be such; for without any doubt he declared, “You are the Christ, the Son of the living God,” and did not put an “if” there; that is why he was called blessed, because flesh and blood had not revealed it to him, but God the Father who is in heaven. But those who say with doubt, “If you are the Son of God,” are strangers to all blessedness. Since the high priest was not worthy of Christ's teaching, Christ does not teach him, nor say, “I am”; but, taking the word of his mouth to refute him, he turned it back, saying, “You have said it,” so that in this way he might be seen to be refuted, not taught. ### Scripture references - Matt 26:63: quotation, high confidence - Matt 26:64: quotation, high confidence - Num 5:19: quotation, high confidence - Num 5:21: quotation, high confidence - 1 Kgs 22:16: quotation, high confidence - Matt 5:34: quotation, high confidence - Luke 9:1: allusion, high confidence - 1 John 3:8: quotation, high confidence - John 8:44: allusion, medium confidence - Matt 4:3: quotation, high confidence - Matt 4:6: allusion, high confidence - Matt 16:16: quotation, high confidence - Matt 16:17: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “everyone who commits sin is born of the devil”; the gap is marked “…”. - Origen says that a Christian should neither swear nor adjure others, and that adjuring demons, which he calls “Jewish” and likens to the adjurations ascribed to Solomon, is not in keeping with the power Christ gave; translated as written. The incantations ascribed to Solomon are not identified further in the text. - Quotations: Matt 26:63–64; Num 5:19, 21; 1 Kgs 22:16; Matt 5:34; Luke 9:1; 1 John 3:8; John 8:44; Matt 4:3, 6; 16:16–17. ### Citation (SBL) Origen, Comm. Ser. Matt. 110 (PG 13:1757a–1758b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-110). ## Commentary on Matthew, Latin Series 111 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-111 - Source: PG 13:1758b–1759b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's “sitting at the right hand of power” means his royal establishment in all power, fulfilled from his resurrection on, and seen at last even by his enemies; the clouds on which he comes are the prophets and apostles who reign with him. ### Latin text Amen dico vobis : Amodo videbitis Filium hominis sedentem α dextris virtutis, et venientem supra nubes cmli ". Quoniam non est scriptum a dextris Dei, sed apud omnes evangelistas ad dextram virtutis sedere Filium hominis, item tres evangelista similiter scribunt : videbitis sedentem; simplicibus quidem conceditur qui nihil altum possunt audire in eo quod dicit, sedentem, ac si dicat, supra virtutem fundatum. Quibus autem possibile est spiritu omnia perscrutari etiam altitudines Dci, et quod scriptum est : Qui sedes super cherubim appare; ct ‘9: Vidi Dominum sedentem super sedem excelsam et elevatom ; et : Dixit Dominus Domino meo : Sede ddextris meis, donec ponam inimicos tuos scabellum pedum tuorum, et alia similia quae de Deo sedente dicta sunt, similiter et de Christo dicuntur, quae conferre oportet cum dicto praesenti, ut ex humili existimatione et fabulosa videamus quid signiticet more humano sessio Christi. Videtur autem mihi quoniam 911 inundationem quamdam et firmitatem regalem significat scssio Filii hominis. Juxta virtutem ergo, ι) qui solus est virtus et proprie nominatur, et a dextris fundatus est, et qui accepit omnem potestatem a Patre sicut in coelo et in terra. Et hanc fundationem [aliquando] videbunt etiam adversarii, postquam cum laetitia viderint eum beati. Sed secundum Marcum quidem non habet amodo, sed puriter, id est: Videbitis Filium hominis a dextris sedentem virtutis : secundum quem nihil erit contrarium his quae tradidimus. Secundum Mattlneum autem qui dicit : Anwdo videbitis δ’, et secundum Lucam dicentem : Ea: hoc erit Filius hominis , et caetera, quaerendum est si ea: hoc haec “ xxu. 16. Matth. v, 54. l Joan. in, 8 nis sedentem a dextris virtutis. Et dicimus quoniam potest impletum videri, quoniam ex illo, id est tempore dispensationis Filius hominis sedit ad dextram virtutis, et viderunt eum discipuli resurgentem a mortuis, et per hoc viderunt eum fundatum ad dextram virtutis, secundum quod tradidimus supra. Aut ita : Vide si potes horam et diem metiri non secundum brevitatem, quae est apud homines, horarum atque dierum, sed secundum longitudinem, quae est apud Dominum sempiternum, cui a constitutione mundi usque ad consummationem ejus est unus dies : quod demonstrat parabola, ubi dicit de conductis mane in vineam, et tertia hora, ct sexta, et usque ad undecimam. Nihil ergo mirum et quod hic dicit Salvator amodo spatium esse brevissimum usque tunc, in quo spatio dicebat: Videbitis Filium hominis sedentem α dextris virtutis, ad illos qui tunc eum audiebant, forte tunc quando dixit Dominus Domino meo : Sede α dextris meis, donec ponam inimicos tuos scutellum pedum tuorum“: in quihus erant et illi ad quos dicebatzAmodo videbitis. Inimicus enim erat et Caiphas qui insidiabatur Christo. Et non solum sedentem eum ad dextram virtutis visuros hos prophetahat, sed etiam visuros eum venientem, sicut Matthaeus quidem dicit, super nubes caeli. Qua: sunt autem nubes super quas veniet qui fundatus est τι dextris virtutis, aut cum quibus veniet, Ο aut ad quas pertinget veritas Dei secundum quod scriptum est ": Et ueritas tua usque ad nubes? lla». sunt vivae nubes, prepheta: Dei, et apostoli Christi, quibus mandat pluere cum oportuerit, aut non pluere super vineam sine fructu. Si quas autem non vult esse hujusmodi nubes super quas et cum quibus veniet Filius hominis apparens, ipse scit. Semper enim super illas et cum illis venit, ostendens suum adventum dignis se Deus Verbum, et sapientia, et veritas, et justitia. Haec autem quas tradidimus nubes, quasi portantes imaginem cmlestis, nubes sunt coeli non transeuntis sedis Dei, et regno Dei digniticatae, quasi haeredes Dei et coliaaredes Christi, et conregnant ei. ### English translation (Claude) “Truly I say to you: From now on you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven.” It is not written “at the right hand of God,” but in all the evangelists that the Son of Man sits at the right hand of power; and again, three evangelists alike write, “you will see him sitting.” To the simple, who can hear nothing lofty in the word “sitting,” it is granted to take it as if he said, “established upon power.” But for those who are able by the Spirit to search all things, even the depths of God, there is also what is written: “You who sit upon the cherubim, appear”; and, “I saw the Lord sitting on a throne high and lifted up”; and, “The Lord said to my Lord: Sit at my right hand until I make your enemies the footstool of your feet”; and other such things said of God sitting, which are likewise said of Christ. These must be compared with the present saying, so that, leaving a lowly and fanciful notion, we may see what the sitting of Christ, spoken of in human fashion, signifies. It seems to me that the sitting of the Son of Man signifies a certain foundation and royal firmness. So, beside the Power, who alone is power and is properly so named, he is both established at the right hand and has received all power from the Father, as in heaven so on earth. And this establishment even his adversaries will see [at some time], after the blessed have seen him with joy. According to Mark, however, there is no “from now on,” but simply, “You will see the Son of Man sitting at the right hand of power”; and by that reading nothing will contradict what we have set out. But according to Matthew, who says, “From now on you will see,” and according to Luke, who says, “From now on the Son of Man will be,” and the rest, we must ask whether “from now on” … the Son of Man sitting at the right hand of power. And we say that it can be seen to have been fulfilled, since from then, that is, from the time of the dispensation, the Son of Man sat at the right hand of power, and the disciples saw him rising from the dead, and through this saw him established at the right hand of power, as we explained above. Or thus: see whether you can measure the hour and the day, not by the shortness of hours and days among men, but by the length they have with the everlasting Lord, for whom the time from the foundation of the world to its consummation is one day; as the parable shows, where it speaks of those hired into the vineyard in the morning, and at the third hour, and the sixth, and up to the eleventh. So it is no wonder that the “from now on” the Saviour speaks of here is a very short interval until then, the interval in which he said, “You will see the Son of Man sitting at the right hand of power,” to those who heard him then; perhaps at that time when “the Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet”; and among these enemies were those to whom he said, “From now on you will see.” For Caiaphas too, who plotted against Christ, was an enemy. And he foretold that they would see him not only sitting at the right hand of power, but also coming, as Matthew says, on the clouds of heaven. What are the clouds on which he who is established at the right hand of power will come, or with which he will come, or to which the truth of God reaches, according to what is written, “And your truth reaches to the clouds”? These are living clouds: the prophets of God and the apostles of Christ, whom he commands to rain when it is needed, or not to rain upon the vineyard that bears no fruit. Whether he wishes any other clouds to be such, on which and with which the Son of Man will come and appear, he himself knows. For he always comes on them and with them, showing his coming to those worthy of him: God the Word, and Wisdom, and Truth, and Righteousness. And these clouds of which we have spoken, as bearing the image of the heavenly, are clouds of heaven, the abiding throne of God; they are honoured with the kingdom of God, as heirs of God and co-heirs with Christ, and they reign with him. ### Scripture references - Matt 26:64: quotation, high confidence - Mark 14:62: quotation, high confidence - Luke 22:69: quotation, high confidence - 1 Cor 2:10: allusion, high confidence - Ps 80:1 (79:2 LXX): quotation, high confidence - Isa 6:1: quotation, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Matt 28:18: allusion, high confidence - 2 Pet 3:8: echo, medium confidence - Matt 20:1: allusion, high confidence - Matt 20:6: allusion, high confidence - Ps 36:5 (35:6 LXX): quotation, high confidence - Isa 5:6: allusion, high confidence - 1 Cor 15:49: allusion, high confidence - Rom 8:17: allusion, high confidence - 2 Tim 2:12: allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “whether ‘from now on’”, where leaked footnote references stand; the gap is marked “…”. The words in square brackets in Migne ([aliquando]) are translated. - Quotations: Matt 26:64; Mark 14:62; Luke 22:69; 1 Cor 2:10; Ps 80:1 (79:2 LXX); Isa 6:1; Ps 110:1 (109:1 LXX); Matt 28:18; 2 Pet 3:8; Matt 20:1–6; Ps 36:5 (35:6 LXX); Isa 5:6; 1 Cor 15:49; Rom 8:17; 2 Tim 2:12. ### Citation (SBL) Origen, Comm. Ser. Matt. 111 (PG 13:1758b–1759b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-111). ## Commentary on Matthew, Latin Series 112 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-112 - Source: PG 13:1759b–1760a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The high priest, unable to look up to the Son of Man, tore his garments, showing his soul's nakedness and figuring the tearing of the old priesthood; condemning the source of all life to death was the greatest error. ### Latin text Tunc princeps sacerdotum conscidit vesti— ι) menta sua dicens .' Blasphcmavit . llzec Domino prophetanle inimicus Domini sacerdos ille, quasi non erat propinquus ut videret Filium hominis, et virtutem a cujus dextris sedebat, quasi inclinatus et non potens aspicere sursum, non audiens quae dicebat, conscidit vestimenta sua, ostendens turpitudinem suam, ct nuditatem animae suae, et mysterium manifestans, conscindendum esse sacerdotium vetus, et stolam sacerdotii ejus, et cultura: quae secundum litteram fuerat. BlaSphemiam autem arbitratus est esse magnitudinem verborum Clu-isti, gens Christi sermones, sullicientes esse ad testimonium contra ipsum, qui testes eran'l’ divinitatis ipsius, quantum ad eos qui intelligere possunt; et dicit ad eos qui eadem sapiebaot : Ecce nunc audistis blasphemiam ejus : quid nobis videtur "‘i (ιο. nec respondentes et ipsi adversus animam suam pronuntient de Jesu, quoniam reus est mortis . Quantum putas fuit erroris ipsam principalem omnium vitam ream mortis pronuntiare, et tantorum resurgentium testimonio non aspicere fontem vitae, de quo in omnes viventes vita fluebat: quoniam sicut Pater vitam habet in se, sic et Filio dedit vitam habere in semetipso . ### English translation (Claude) “Then the high priest tore his garments, saying: He has blasphemed.” While the Lord was prophesying these things, that priest, the Lord's enemy, as one not near enough to see the Son of Man and the Power at whose right hand he sat, as one bent down and unable to look up, not hearing what he was saying, tore his garments, showing his own shame and the nakedness of his soul, and making plain a mystery: that the old priesthood was to be torn, and the robe of its priesthood, and the worship that had been according to the letter. He thought the greatness of Christ's words to be blasphemy, judging Christ's words, which for those able to understand were witnesses of his divinity, sufficient as testimony against him; and he says to those who thought as he did: “Behold, now you have heard his blasphemy. What do you think?” And they too, answering against their own souls, declare of Jesus that he is guilty of death. How great an error do you think it was to declare the very source of the life of all guilty of death, and, with the testimony of so many who had been raised, not to see the fountain of life, from which life flowed into all the living? For as the Father has life in himself, so he has given the Son also to have life in himself. ### Scripture references - Matt 26:65: quotation, high confidence - Matt 26:66: quotation, high confidence - John 5:26: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen reads the torn garments as a sign that the old priesthood and the worship “according to the letter” were to be torn; translated as written. - Quotations: Matt 26:65–66; John 5:26. ### Citation (SBL) Origen, Comm. Ser. Matt. 112 (PG 13:1759b–1760a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/104/#p-112). ## Commentary on Matthew, Latin Series 113 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-113 - Source: PG 13:1760b–1764b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The spitting and blows fulfil Isaiah 50 and are a further humiliation for which God exalted Christ; Peter, who denied in the night before the Spirit was given, could be forgiven, but believers who deny after receiving the Spirit have no excuse; the maidservants figure the synagogue, the Gentiles, and heresies, and Peter wept only once outside the courtyard. ### Latin text Tunc exspueruut in {aciem ejus, et colaphis eum ceciderunt. Alii autem palmas in faciem ei dederunt, dicentes:Prophetiza nobis, Christe, quis est qui te percussit ο. Pessime, sicut arbitror, illi qui audierunt dicentem Jesum : Amen dico vobis, quoniam amodo uidebitis Filium hominis sedentem a dextris 'virtutis Dei, et venientem in nubibus cwli , ausi sunt exspuere in faciem ejus. Arbitrabantur enim in eo, quod confunderent eum meno tientem, et quia non sustineret exspuitionis opprobrium, qui scdebat ad dextram \irtutis, et venturus erat in nubibus. Quoniam ignorabant sermones Isaiae propheta: haec eadem prophetantis de eo, et dicentis ex personaipsiusDomiuiSalvatori": Quid, quoniam veni et non erat homo; vocavi. et non erat qui obediret. Nunquid non ralet manus mea erum, aut non possum eripere? Ecce increpatione mea desertum faciam mare, et ponam [lumina deserta, et siccabuntur pisces eorum ex eo quod non habent aquam, et morientur in siti. Et induam caelum tenebris, et sicut saccum amictum ejus. Dominus dat mihi tinguant doctrinae, ut sciant quomodo me oporteat dicere verbum. Posuit me matre, apposuit mihi aurem ad audiendum, et doctrina Domini aperiet aures meas. Ego autem non sum incredulus. neque contradico. Dorsum meum prcbui ad 912 flagella, et maxillas meas ad palntes. Faciem autem meam non averti a confusione sputamentw rum, et Dominus Deus factus est adjutor meus. Omnes enim qui sunt ab Ecclesia, confitentur Chrislum esse qui dicit : Dominus Deus dedit mihi lingnam decu-ina}, et caetera quae exposui. Ego autem convenienter et ea quae superius his erant conjun«cta exposui, volens ostendere de illo glorioso esse hoc prophetatum, ut cxspuatur et colapbizetur. Cui autem alii convenit dicere : Veni, nisi Christo qui venit in mundum ’ἒ aut quem decebat dicere: Vocavi, et non erat qui obediret, nisi eum qui venit ad- vocandum populum Iudaeorum, ct non est auditus, et ideo non eruit populum, neque eripuit eum, sed dereliquit? Christus est autem qui dicit: Ecce in‘crepatione mea desertum faciam mare, et ponam flumina deserta : qui consummationem facturus est mundi. Ipse est, enim qui cmlum induet tenebras, et induet id velut saccum, et accipiens a Patre linguam doctrina: sciebat quomodo oporteat dicere verbum quod commiserat ei Deus; et apposuit ei aurem, ut amplius audiat audientibus cunctis, et doctrina Patris aperuit ei aurem, quia non fuit incredulus Patri mittenti, sed neque contradicens, et opere suo docuit discere cupientes mansuetudinem laudabilemque humilitatem. Opus autem erat in eo quod factis ista docebat, dorsum suum exhibens ad flagella, et maxillas ad palmas, et faciem non avertens a confusione sputamentorum, ut nos, sicut arbitror, qui digni fueramus omnes has infamias pati, erueret ipse pro nobis patiens‘eas. Non enim mortuus est pro nobis ut non moriamur, sed ut pro nobis non moriamur; et alapis czesus est pro nobis, et exsputus est, ut ne nos qui digni fueramus omnibus his. pr0pter nostra peccata patiamur ea, sed ut pro justitia patientes ea gratanter excipiamus. Et Paulus quidem dicit de Salvatore“, quoniam Immiliavit se [actus obedieus usque ad mortem, mortem autent crucis. Non enim est indecorum ei qui vult numerare in quantis se Christus humiliavit, ut dinumeret extra ea quae Paulus exposuit dicens : l-lnmiliavit se factus obediens usque ad palmas, usque ad confusionem sputamentorum, et flagellorum, et mortis; propter quae omnia exaltavit eum Deus. Nec enim propter mortem solam quam pertulit propter nos, exultavit eum, sed etiam propter palmas, et sputamenta, et caetera. Quoniam autem ad extremam injuriam accipitur sputamentorum injuria, manifestum est etiam in lege in qua scriptum est ut mulier defuncti, si noluerit frater viri ejus accipere eam, accedens ad enm qui noluit eam accipere sibi uxorem, coram senioribus excalceahit calceamentum unum ex pedibus, et exspuet in faciem ejus, et dicet: Sic facient homini qui non aedificaverit domum fratris sui . Νοη ergo avertit faciem suam Christus a (onfusione sputamentorum, ttt magis glorificetur vultus ejus, quam fuit vultus Moysi glorificatus, tanta et tali goria, ut comparatione glorilicationis istius, vultus illius glorificatio destruatur,.sicut in conspectu solis lu- - men lucernae destruitur, et sicut scientia quae ex parte est, destruitur cum venerit quod perfectum est. Sed et colaphis ceciderunt sanctum Ecclesia! caput, propter quod ipsi colaphizantur a Satana: non ιιι non extollantur, neque ut virtus eorum perficiatur, sed ut traditi inimico et vindici, recipiant quod fecerunt peccatum, colaphizantes Jesnm. Et non contenti tantummodo exspuere in faciem ejus et colaphis eum exedere, sed adhuc et palmis eum ceciderunt, et deludentes dixerunt: PrOphetiza nobis quis te percussit °'. Pmpter quod receperunt alapam aeternam, et ab omni prophetia privati sunt, percussi et castigati, et nec sic volentes recipere disciplinam, secundum quod prOphetaverat hoc ipsum de eis Jeremias : Flagellas'ti eos, ρ et non doluerunt, et noluerunt suscipere disciplinam. Et nunc qui injuriant unum aliquem de Ecclesia, et faciunt ei haec, in faciem exspuunt Christi, et Christum colaphis caedentes castigant et palmis. Petrus vero sedebat foris in atrio. Et accessit ad eum una ex ancillis dicens : Et tu eras cum Jesu Galilwo? At ille negavit coram omnibus dicens: Nescio quid dicis. Exeunte autent illo januam, vidit illum alia ancilla, et ait ei ibi : Et hic erat cum Jesu Nazareno. Et iterum negavit cum juratnento, quia non novi hominem. Post'pusillum autem ecce: dentes qui stabant, dixerunt Petro : Vere ex illis es tu, etenim loquela tua manifestum te facit. Tunc coepit devotarc et jurarc, quia nescio hominent. Et continuo gallus cantavit. Et rememoratus est Petrus verbi Jesu dicentis ei : Quia priusquam gallus cantet, ter nte negabis. Et egressus foras amarissime flevit . Abundantius considerantes Petri negationem, dicimus quoniam nemo potest dicere Dominum Jesum, nisi in Spiritu sancto , sicut Paulus nos docet. Et nondum erat tunc in hominibus Spiritus sanctus, quoniam Jesus nondum fuerat honorificatus, sicut dicit Joannes °°. Propterea non erat possibile, neque illum talem Petrum tunc Jesum confiteri : nec tamen erat reprehendendus non conlitens Jesum. 'Qnoniam ad confitentes dicitur ηε Νοη estis vos qui loquimini, sed Spiritus Patris vestri qui loquitur in vobis. Non autem cum sit potcns Spiritus ille Patris nostri loqui in nobis, et cum in nostra sit potestate locum dare in nobis Spiritui sancto, et non diabolo, si denegaverimus, excusationem ullam habemus. Forsitan autem et quicunque est in atrio Caiphae principis saccrdotum, non potest confiteri Dominum Jesum, nisi fuerit egressus ex atrio ejus, et 913 foris fuerit factus ab omni doctrina contraria Jesu. Nam qui illic sunt, Judaicas tradunt traditiones, et non secundum voluntates Scripturarum, sed secundum mandata hominum ct doctrinas. DConsidera enim quoniam Petrus foris sedens ab Jesu segregatus , et ?_in atrio principis constitutus, coram omnibus Jesum denegavit : et iterum vice secunda similiter non extra januam foris factus, sed volens exire, nondum autem egressus januam, denegavit. Sed et tertia vice quando qui stabant dixerunt: Vere ea: illis es, et quando erepit se devotare et jnrare quia nescio hominem, adhuc non erat foris. Et omnes denegationes facta: sunt ei in nocte et in tenebris priusquam veniat dies, et signum diei, id est galli cantus, qui suscitat volentes a somno. Et ut verbi gratia dicam, si post galli cantum Petrus negasset, ut diceretur : Non: promovit , dies autent appropinquavit, sicut in die honeste ambulemus τι, nulla excusatione dignus fuisset Petrus. Forsitan autem et omnes homines quando denegant Jesum, ita ut peccatum denegationis eorum recipiat medicinam, ante galli cantum denegare eum videntur , nondum eis nato sole justitizn, 'nec appropinquante eis ortu ipsius; si autem post ortum hujusmodi solis ad animam volentes peccaverimus, postquam accepimus scientiam veritatis, jam non relinquitur nobis sacrificium pro peccato, sed terribile judicium, et zelus ignis qui comesturu's est inimicos. Et in Petro quidem tunc done. gante non conveniebat dicere ε Quomodo ne putatis pejora mereri supplicia qui Filium Dei conculcaverint, et sanguinem testamenti communem existimaς uerint unde sanctificati sunt, et Spiritum gratim injuriaverint 7'? Nondum enim sanctilicatus fuerat Petrus sanguine Christi qui fuerat sanguis novi testamenti, nec injuriavit Spiritum gratiae quem a principio nec acceperat, quoniam Jesus nondum fuerat honorilicatus , nec erat in hominibus Spiritus sanctus. Si autem in nobis hoc impium fuerit factum denegationis peccatum, omnia lucc dicere convenit, quoniam et in sanguine testamenti sancti‘llcati sumus et Spiritum gratia: suscepimus. Propterea communem putare sanguinein testamenti pretiosissimum, et injuriare Spiritum gratiae, omnibus peccatis deterius est , ita ut nec in hoc saeculo nec in futuro remissionem possimus accipere, si Dei Filium denegeinus. Quoniam ergo nobis nox promouit , dies autem appropinquavit , et signum diei galli cantus insonuit nobis, pr0pterea usque ad sanguinem stemus contra peccatum certantes, et propter charitatem nunquam excidentem omnia sufl'eramus, ut cum perfectis in ea consequamur haereditatem. Et hoc attende, quoniam ante galli cantum, et ante Spiritum sanctum, etin tempore noctis profundaa,etiamsi frequenter denegavit quis, vivere potest : quod manifestum estex eo quod ter denegavit Petrus. Si autem post galli cantum, vel semel in quocunque periculo constitutus denegavit quis, impossibile est eum renovari in poenitentia, ut iterum crucifigat sibi Filium Dei . Qui autem in hujusmodi denegationis peccato fuerit compre« hensus, aspiciat illud quod scriptum est ’δε Va: his qui attrahunt peccata sua sicut funem (angunt, et sicut jngulorum vituli iniquitates , et non dicat : Peccata nostra in nobis sunt, et quomodo vivemus ? Vivo, inquit Dominus , quoniam nolo mortem peccatoris, sed paenitentiam . Ipse autem scit Deus , de quo scriptum est : Et ipse sapiens adducet super ess mala , qualia mala adducet super denegantes et non pcenitcntes , et qualia super denegantes et po:nitentes, qualia bona super eos qui nunquam denegaverunt, neque verbo coram hominibus, neque Joan. MATTIIASUM {itit Operihns; longe autem efliciatnur a priore ancilla et altera; et ab omnibus qui stant in atrio ejus vel in janua ejus, ut ne in proximo exsistamus facientibus denegare enm qui fuerit juxta eis. Cognosceinus autem quin sit ancilla principis, si intellexerimus quas sit ancilla Dei, de qua scriptum est "z ~Ego servus tuus, et filius ancillte tum. Quae sint autem atria principis poteris scire, si intellexeris quae sint atria domus Domini, de quibus scripturn cst : Ecce nunc benedicite Dominum, omnes serti Domini, qui statis in domo Domini, in atriis domas Dei nostri. Si autem et de ancilla altera debemus aliquid dicere, utetiam ab illa recedamus, intelligamus quod scriptum est“: Sicut oculi ancilla: in manilius domina suae, ita oculi nostri ad Dominum Deum nostrum,» donec misereatur ηοεινί, puro primam ancillam intelligi principis facientem denegare discipulos Christi, Synagogam esse Iudaeorum secundum carnem, qui denegare frequenter compulerunt tidcles. Secundam autem ancillam , congregationem gentium, qui et ipsi persequentes stianos denegare cogebant. Tertios autem stantes in atriis , ministros esse haercsum diversarum ,‘qui et ipsi veritatem Christi denegare‘ compellunt. In nocte autem non solum ter denegat Petrus, sed etiam devotat seipsum et jurat , quia nescio hominem. Et quidem tunc adhuc secundum carnem Christum sciebat, nec- adhuc poterat dicere : Et si Christum aliquando secundum carnem cognovimus, sed nunc iam non cognoscimus . Quandiu enim signum diei non exsistebat, denegans Petrus verborum Jesu non fuit memor. Postquam autem angelus Dci clamavit ei, tune recordatus cst verborum Jesu dicentis ad se : Antequam gallus cantet, ter me negabis “. Et quando recordatus est verbum Christi, jam non erat in atrio principis sacerdotum, nec juxta januam ejus, sed foris; alioquin θα nequaquam plorasset. Sicut enim scriptum est, egressus foras, amarissime ploravit. Ergo et secundum Lucam peccatrix mulier juxta pedes Domini paenitens flevit, et hic Petrus egressus atrium principis, ad januam ejusplorat ex amaritudine peccati, examaricans in poenitentia fletum suum. ### English translation (Claude) “Then they spat in his face and struck him with their fists; and others slapped him in the face, saying: Prophesy to us, Christ, who is it that struck you?” Most wickedly, as I think, did those who heard Jesus say, “Truly I say to you, from now on you will see the Son of Man sitting at the right hand of the power of God and coming on the clouds of heaven,” dare to spit in his face. For they thought that by doing so they would put him to shame as a liar, and that he who sat at the right hand of power and was to come on the clouds would not endure the disgrace of being spat upon. For they did not know the words of the prophet Isaiah, who prophesied these same things of him, speaking in the person of the Lord Saviour himself: “Why is it that I came, and there was no man? I called, and there was none to obey. Is my hand not strong to deliver, or can I not rescue? Behold, by my rebuke I will make the sea a desert, and make rivers deserts, and their fish will dry up because they have no water, and they will die of thirst. And I will clothe heaven with darkness, and make sackcloth its covering. The Lord gives me a tongue of instruction, so that I may know how I must speak a word. He has set me in the morning; he has added to me an ear to hear, and the instruction of the Lord will open my ears. And I am not unbelieving, nor do I contradict. I gave my back to the scourges, and my cheeks to blows; and I did not turn my face from the shame of spitting; and the Lord God became my helper.” For all who belong to the Church confess that it is Christ who says, “The Lord God gave me a tongue of instruction,” and the rest that I have set out. And I have fittingly set out also the words joined to these above, wishing to show that it was prophesied of that glorious one that he would be spat upon and struck. For to whom else does it fit to say “I came,” except to Christ, who came into the world? Or whom did it befit to say, “I called, and there was none to obey,” except him who came to call the people of the Jews and was not heard, and therefore did not deliver or rescue that people, but forsook them? And it is Christ who says, “Behold, by my rebuke I will make the sea a desert and make rivers deserts,” he who is going to bring about the consummation of the world. For it is he who will clothe heaven with darkness, and clothe it as with sackcloth; and, receiving from the Father a tongue of instruction, he knew how he must speak the word which God had entrusted to him; and God added to him an ear, so that he might hear more than all who hear; and the Father's instruction opened his ear, because he was not unbelieving toward the Father who sent him, nor did he contradict; and by his own work he taught those who desire to learn gentleness and praiseworthy humility. And this was the work by which he taught these things in deed: offering his back to the scourges and his cheeks to blows, and not turning his face from the shame of spitting, so that, as I think, by suffering these things for us himself, he might deliver us, who had all deserved to suffer these indignities. For he did not die for us so that we should not die, but so that we should not die for ourselves; and he was struck with blows and spat upon for us, so that we, who deserved all these things for our sins, should not suffer them for our sins, but, suffering them for righteousness, should accept them gladly. Paul says of the Saviour that “he humbled himself, becoming obedient unto death, even death on a cross.” And it is not unfitting for one who wishes to count in how many ways Christ humbled himself to list, beyond what Paul set out, these too: he humbled himself, becoming obedient unto blows, unto the shame of spitting, unto scourges, and unto death; and because of all these God exalted him. For it was not only because of the death he endured for us that God exalted him, but also because of the blows, the spitting, and the rest. That the insult of spitting is taken as the utmost insult is plain also from the law, in which it is written that if the brother of a dead man will not take his brother's wife, she shall come up to the one who refused to take her as his wife, before the elders, take one sandal off his foot, spit in his face, and say: “So shall they do to the man who will not build up his brother's house.” So Christ did not turn his face from the shame of spitting, so that his face might be glorified more than the face of Moses was glorified, with a glory so great that, in comparison with this glorification, the glorification of Moses' face is done away, as the light of a lamp is done away before the sun, and as knowledge in part is done away when what is perfect has come. And they struck with their fists the holy head of the Church; for which reason they themselves are buffeted by Satan, not so that they may not be exalted, nor so that their power may be made perfect, but so that, handed over to the enemy and avenger, they may receive the due of the sin they committed in striking Jesus. And not content only to spit in his face and strike him with their fists, they also slapped him and mocked him, saying, “Prophesy to us, who is it that struck you?” For this they received an eternal slap, and were deprived of all prophecy, struck and chastised, and not even so willing to receive discipline, as Jeremiah had prophesied of them: “You struck them, and they did not grieve; and they refused to receive discipline.” And now, those who injure anyone of the Church and do these things to him spit in the face of Christ, and chastise Christ, striking him with fists and slaps. “But Peter was sitting outside in the courtyard. And a maidservant came to him, saying: You too were with Jesus the Galilean. But he denied it before them all, saying: I do not know what you are saying. And when he had gone out to the gateway, another maidservant saw him and said to those who were there: This man was with Jesus of Nazareth. And again he denied it with an oath: I do not know the man. After a little while those who stood by came up and said to Peter: Truly you too are one of them, for your speech betrays you. Then he began to curse and to swear: I do not know the man. And at once the cock crowed. And Peter remembered the word of Jesus, who had said to him: Before the cock crows, you will deny me three times. And he went outside and wept most bitterly.” Considering Peter's denial more fully, we say that no one can say “Lord Jesus” except in the Holy Spirit, as Paul teaches us. And the Holy Spirit was not yet in men at that time, since Jesus had not yet been glorified, as John says. Therefore it was not possible even for such a man as Peter to confess Jesus then; nor, however, was he to be blamed for not confessing Jesus. For to those who confess it is said, “It is not you who speak, but the Spirit of your Father who speaks in you.” But since that Spirit of our Father is able to speak in us, and since it is in our power to give place in us to the Holy Spirit and not to the devil, if we deny, we have no excuse. And perhaps no one who is in the courtyard of Caiaphas the high priest can confess the Lord Jesus unless he has gone out of his courtyard and has been put outside every teaching contrary to Jesus. For those who are there hand on Jewish traditions, not according to the intention of the Scriptures, but according to the commandments and doctrines of men. For consider that Peter, sitting outside, separated from Jesus, and placed in the high priest's courtyard, denied Jesus before them all; and the second time likewise he denied, not having got outside the gate, but wishing to go out and not yet having passed the gate. And the third time too, when those standing by said, “Truly you are one of them,” and when he began to curse himself and to swear, “I do not know the man,” he was still not outside. And all his denials were made in the night and in darkness, before the day came, and the sign of day, that is, the cockcrow, which rouses from sleep those who are willing. To speak by way of example: if Peter had denied after cockcrow, so that it could be said, “The night is far gone, and the day has drawn near; let us walk honestly as in the day,” Peter would have deserved no excuse. And perhaps all men, when they deny Jesus in such a way that the sin of their denial can receive healing, seem to deny him before cockcrow, when the sun of righteousness has not yet risen for them, nor has its rising yet drawn near. But if, after such a sun has risen upon the soul, we sin wilfully after receiving the knowledge of the truth, there no longer remains for us a sacrifice for sin, but a terrible judgement and a fury of fire that will consume the adversaries. And in the case of Peter, denying at that time, it was not fitting to say, “How much worse punishment, do you think, will they deserve who have trampled the Son of God underfoot, and counted common the blood of the covenant by which they were sanctified, and outraged the Spirit of grace?” For Peter had not yet been sanctified by the blood of Christ, which was the blood of the new covenant, nor did he outrage the Spirit of grace, which he had not yet received, since Jesus had not yet been glorified, and the Holy Spirit was not in men. But if this impious sin of denial has been committed in us, all these things are fittingly said, since we have been sanctified in the blood of the covenant and have received the Spirit of grace. Therefore to count common the most precious blood of the covenant and to outrage the Spirit of grace is worse than all sins, so that we can receive forgiveness neither in this age nor in the age to come if we deny the Son of God. Since, then, for us the night is far gone and the day has drawn near, and the sign of day, the cockcrow, has sounded for us, let us stand, striving against sin to the point of blood, and for the sake of love, which never fails, let us bear all things, so that we may obtain the inheritance with those who are perfected in it. And note this: before cockcrow, and before the Holy Spirit, and in the time of deep night, even if someone has denied often, he can live, as is plain from Peter's denying three times. But if after cockcrow anyone, placed in any danger whatever, has denied even once, it is impossible for him to be renewed to repentance, since he crucifies the Son of God again for himself. Yet let one who has been caught in such a sin of denial look to what is written: “Woe to those who draw their sins as with a long rope, and iniquities as with the strap of a heifer's yoke”; and let him not say, “Our sins are upon us, and how shall we live?” “As I live,” says the Lord, “I do not desire the death of the sinner, but his repentance.” But God himself knows, of whom it is written, “And he in his wisdom will bring evils upon them,” what evils he will bring upon those who deny and do not repent, and what upon those who deny and repent, and what good things upon those who have never denied, either in word before men or … in works. And let us keep far from the first maidservant and the second, and from all who stand in his courtyard or at his gate, so that we may not be near those who make anyone who is beside them deny. We will know who the high priest's maidservant is if we understand who is the handmaid of God, of whom it is written, “I am your servant, and the son of your handmaid.” And you will be able to know what the courtyards of the high priest are if you understand what are the courts of the house of the Lord, of which it is written, “Behold, bless the Lord now, all you servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God.” And if we must say something of the other maidservant too, so as to withdraw from her as well, let us understand what is written: “As the eyes of a maidservant look to the hands of her mistress, so our eyes look to the Lord our God, until he has mercy on us.” I think the first maidservant of the high priest, who makes the disciples of Christ deny, is to be understood as the synagogue of the Jews according to the flesh, who often forced the faithful to deny; the second maidservant as the assembly of the Gentiles, who themselves, persecuting Christians, compelled them to deny; and the third, those standing in the courtyards, as the ministers of the various heresies, who likewise compel people to deny the truth of Christ. And in the night Peter not only denies three times, but also curses himself and swears, “I do not know the man.” At that time he still knew Christ according to the flesh, and could not yet say, “Even if we once knew Christ according to the flesh, yet now we know him so no longer.” For as long as the sign of day did not appear, Peter, as he denied, did not remember the words of Jesus. But after the angel of God cried out to him, then he remembered the words of Jesus, who had said to him, “Before the cock crows, you will deny me three times.” And when he remembered Christ's word, he was no longer in the high priest's courtyard, nor near its gate, but outside; otherwise he would never have wept. For, as it is written, “he went outside and wept most bitterly.” So, as in Luke the sinful woman wept in repentance at the Lord's feet, here Peter, having gone out of the high priest's courtyard, weeps at its gate from the bitterness of his sin, making his weeping bitter in repentance. ### Scripture references - Matt 26:67: quotation, high confidence - Matt 26:68: quotation, high confidence - Matt 26:64: quotation, high confidence - Isa 50:2: quotation, high confidence - Isa 50:3: quotation, high confidence - Isa 50:4: quotation, high confidence - Isa 50:5: quotation, high confidence - Isa 50:6: quotation, high confidence - Isa 50:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Phil 2:9: allusion, high confidence - Deut 25:9: quotation, high confidence - 2 Cor 3:10: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - 2 Cor 12:7: allusion, high confidence - Jer 5:3: quotation, high confidence - Matt 26:69: quotation, high confidence - Matt 26:70: quotation, high confidence - Matt 26:71: quotation, high confidence - Matt 26:72: quotation, high confidence - Matt 26:73: quotation, high confidence - Matt 26:74: quotation, high confidence - Matt 26:75: quotation, high confidence - 1 Cor 12:3: quotation, high confidence - John 7:39: allusion, high confidence - Matt 10:20: quotation, high confidence - Eph 4:27: allusion, medium confidence - Matt 15:9: allusion, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence - Mal 4:2: allusion, high confidence - Heb 10:26: quotation, high confidence - Heb 10:27: quotation, high confidence - Heb 10:29: quotation, high confidence - Matt 12:32: allusion, high confidence - Heb 12:4: allusion, high confidence - 1 Cor 13:7: allusion, high confidence - 1 Cor 13:8: allusion, high confidence - Heb 6:6: quotation, high confidence - Isa 5:18: quotation, high confidence - Ezek 33:10: quotation, high confidence - Ezek 33:11: quotation, high confidence - Isa 31:2: quotation, high confidence - Ps 116:16 (115:7 LXX): quotation, high confidence - Ps 134:1 (133:1 LXX): quotation, high confidence - Ps 135:2 (134:2 LXX): allusion, medium confidence - Ps 123:2 (122:2 LXX): quotation, high confidence - 2 Cor 5:16: quotation, high confidence - Luke 7:38: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 114 (from “But Peter was sitting outside”), whose numeral was misread in the scan; it and two blocks of leaked footnote references and running heads are removed by logged corrections. Words are lost in the scan after “either in word before men or”; the gap is marked “…”. - Origen holds that one who denies Christ after receiving the Holy Spirit cannot be renewed to repentance (Heb 6:4–6), while also citing God's desire for the sinner's repentance (Ezek 33:11); he applies the maidservants to the synagogue, the Gentiles, and heresies as forces that compel denial. Translated as written. “The angel of God cried out” refers to the cock's crow. - Quotations: Matt 26:67–75; Isa 50:2–7 (Septuagint); Phil 2:8–9; Deut 25:9; 2 Cor 3:7–10; 1 Cor 13:10; 2 Cor 12:7; Jer 5:3; 1 Cor 12:3; John 7:39; Matt 10:20; Eph 4:27; Matt 15:9; Rom 13:12–13; Mal 4:2; Heb 10:26–27, 29; Matt 12:32; Heb 12:4; 1 Cor 13:7–8; Heb 6:4–6; Isa 5:18; Ezek 33:10–11; Isa 31:2; Ps 116:16 (115:7 LXX); Ps 134:1; 135:2; Ps 123:2 (122:2 LXX); 2 Cor 5:16; Luke 7:38. ### Citation (SBL) Origen, Comm. Ser. Matt. 113 (PG 13:1760b–1764b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-113). ## Commentary on Matthew, Latin Series 115 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-115 - Source: PG 13:1764b–1765d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The disciples stumbled in the night and could be pardoned, but the chief priests took counsel in daylight, knowingly; they bound the one who looses all bonds, and, like Samson, he broke the bonds he willingly accepted. ### Latin text Mane autem facta, consilium acceperant omnes principes sacerdotum et seniores'plebis adrersus Iesum, ut cum morti traderent ; et uinctum eum adduxerunt et tradiderunt Pontio Pilato prtesidi”. Qui in tenebris et nocte otfendit, venia dignus est; qui autem in die clara ofl‘endit, nunquam potest culpare errorem quasi continentem se, maxime quando habens i.n se lucernam corporis offendit. sed incontinentiam suam. Hoc autem diximus esten. dentes ,quoniam Christi quidem discipuli in nocte scandalizantur, secundum quod Dominus ejus pra:dicit : Omnes vos scandalum patiemini inme in hac nocte , et quia Petrus ante galli cantum ter dencgavit. Qui autem consilium accipiunt contra Jesum omnes principes et seniores plebis mane facto , in lumine peccant, id est scientes, secundum quod scriptum est de hoc consilio, quoniam consiliati sunt ex consensu in unum , sicut scriptum est in Psalmis , ιιι morti traderent-Chrismm, putantes per mortem exstinguere ejus doctrinam et iidem ejus apud eos qui crediderunt in eum quasi in Filium Dei. Talia autem contra eum consiliantes principes culturae littera: occidentis, et ministri damnationis seniores, alligaverunt Jesum solventem a ‘vinculis et dicentem eis qui sunt in vinculis : Exite ; et compeditos solventem, atque dicentem : Dirumpamus vincula eorum 8’; et qui iiliam Abrahae alligatam a Satana decem et octe annis a vinculis solverat ’°, utjam nequaquam sit in,clinata , qua non poterat sursum aspicere prius : et alligaverunt eum volentem , et in eo quod alligaretur vinculis ipsis insidias dirumpentem‘, ut jam non habeant principes sacerdotum et seniores Judaaorum adversus homines vincula , Domino ea videlicet diruinpente in se. Si quis autem exigit a me Scripturam haec de disrumpendis vinculis ostendentcm , quibus alligaverunt Jesum principes sacerdo- ‘tum et seniores, intelligat quod propter ipsum hoc dicit ipse Jesus per Prophetam : Dirumpamus vincula eorum, tanquam si dicat, principum, sacerdotum et seniorum, aut multo magis eorum principum qui suut operati in eis, et regum terra: illorum qui astiterunt, et principum qui convenerunt in unum adversus Dominum, et adversus Christum ejus, quorum et jugum projiciamus a nobis θ’. Adlzuc autem amplius te placabit ut suscipias quoniam etsi alligantes Jesum induxerunt qui consilium fecerunt adversus eum, tamen dirupit .lcsus vincula : si intellexeris quae scripta sunt de Samsone , qui frequenter fuit ligatus, et dirupit alienigenarum vincula, quoniam Nazarteus fuerat Dei et habebat comam plenam virtutis. Si ergo ille propter coma: virtutem quam habebat in capite, potuit rumpere vincula alienigenarum , quibus alligaverant eum frequenter , quanto magis Christus, qui post tanta prodigia et virtutes quas fecit, volens tradidit se ad vincula, soporans in se divinitatis virtutem et acquiescens ut alligaretur, sine dubio dirupit vincula circumdantia se? Quorum vinculorum mysteria vincula Samsonis fuerunt. ### English translation (Claude) “When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death; and they bound him, led him away, and handed him over to Pontius Pilate the governor.” Whoever stumbles in darkness and night deserves pardon; but whoever stumbles in broad day can never blame error as having held him fast, especially when he stumbles while having within himself the lamp of the body, but only his own lack of self-control. We have said this to show that Christ's disciples stumble in the night, as their Lord foretold, “All of you will stumble because of me this night,” and that Peter denied three times before cockcrow. But all the chief priests and elders of the people, who take counsel against Jesus when morning has come, sin in the light, that is, knowingly, as is written of this counsel, that they took counsel together with one consent, as it is written in the Psalms, to put Christ to death, thinking by his death to extinguish his teaching and the faith in him among those who believed in him as the Son of God. Taking such counsel against him, the rulers of the worship of the letter that kills, and the elders, ministers of condemnation, bound Jesus, who looses men from bonds and says to those in bonds, “Come out”; who frees the fettered and says, “Let us break their bonds”; who had loosed from her bonds the daughter of Abraham whom Satan had bound for eighteen years, so that she was no longer bent over, she who before could not look up. And they bound him, though he was willing; and in being bound he broke the snares of those very bonds, so that the chief priests and elders of the Jews no longer have bonds against men, the Lord, that is, breaking them in himself. And if anyone demands of me a Scripture showing this, about the breaking of the bonds with which the chief priests and elders bound Jesus, let him understand that Jesus himself says this concerning himself through the prophet, “Let us break their bonds,” as if to say: the bonds of the rulers, priests, and elders, or much more of those rulers who worked in them, and of the kings of the earth who stood up, and the rulers who gathered together against the Lord and against his Christ, “and let us cast their yoke from us.” It will satisfy you still more, so that you accept that even though those who took counsel against him brought Jesus in bound, Jesus nonetheless broke the bonds, if you understand what is written of Samson, who was often bound and broke the bonds of the foreigners, because he was a Nazirite of God and had hair full of power. If, then, he, because of the power of the hair on his head, could break the bonds of the foreigners with which they had often bound him, how much more Christ, who after so many wonders and mighty works that he did gave himself willingly to bonds, letting the power of his divinity sleep within him and consenting to be bound, without doubt broke the bonds that surrounded him? Of these bonds the bonds of Samson were a mystery. ### Scripture references - Matt 27:1: quotation, high confidence - Matt 27:2: quotation, high confidence - Matt 6:22: allusion, high confidence - Matt 26:31: quotation, high confidence - Matt 26:34: allusion, high confidence - Ps 83:5 (82:6 LXX): allusion, medium confidence - 2 Cor 3:6: allusion, high confidence - 2 Cor 3:9: allusion, high confidence - Isa 49:9: quotation, high confidence - Ps 2:3: quotation, high confidence - Ps 2:2: quotation, high confidence - Luke 13:16: allusion, high confidence - Luke 13:11: allusion, high confidence - Judg 15:14: allusion, high confidence - Judg 16:17: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. - Origen says the chief priests and elders sinned “in the light, that is, knowingly”; translated as written. - Quotations: Matt 27:1–2; Matt 6:22; 26:31, 34; Ps 83:5 (82:6 LXX); 2 Cor 3:6, 9; Isa 49:9; Ps 2:2–3; Luke 13:11–16; Judg 15:13–14; 16:6–17. ### Citation (SBL) Origen, Comm. Ser. Matt. 115 (PG 13:1764b–1765d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-115). ## Commentary on Matthew, Latin Series 116 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-116 - Source: PG 13:1765d–1766a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen leaves open whether the names Pontius and Pilate carry a meaning bearing on the Saviour's dispensation. ### Latin text Et tradiderunt eum Pontio Pilato . Utrum autem etiam nomina utraque praesidis habeant aliquam rationem convenientem dispensationi Domini Salvatoris, non facile est sententialiter respondere. Potcrunt enim aliquem movere principalia ex quibus hmc voeabula deducuntur, Pontius et Pilatus. Utrum autem bene quis moveatur, annon, unusquisque potentium considerare cognoscat. ### English translation (Claude) “And they handed him over to Pontius Pilate.” Whether both names of the governor have some meaning fitting the dispensation of the Lord Saviour is not easy to answer definitively. For the roots from which these names, Pontius and Pilate, are derived may move someone. But whether one is rightly moved or not, let each who is able consider and judge. ### Scripture references - Matt 27:2: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:2. ### Citation (SBL) Origen, Comm. Ser. Matt. 116 (PG 13:1765d–1766a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-116). ## Commentary on Matthew, Latin Series 117 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-117 - Source: PG 13:1766a–1769b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Judas's repentance refutes those who teach fixed natures that perish, for it came from the seed of virtue in every soul; but he repented without knowledge, gave way to the devil's excessive grief, and took his own life instead of awaiting God's mercy; the potter's field buries those who remain strangers to God; the prophecy attributed to Jeremiah is found in Zechariah or in a secret writing, as Paul too cites secret books. ### Latin text Tunc videns ludas qui eum tradidit, quoniam damnatus est, paenitentia ductus retulit triginta argenteos principibus sacerdotum et senioribus, dicens : Peccavi quod tradiderim sanguinem justum. At illi dixerunt : Quid ad nos? Tu videris. Et projectis argenteis in templo, recessit, et abiens laqueo se suspendit. Principes autem sacerdotum acceptis argenteis dixerunt .' Non licet mittere eos in carbonum, quia pretium sanguinis est. Consilio autem accepto inter se, emerunt agrum figuli in sepulturam peregrinorum. Propter hoc vocatus est ager ille, Acheldemach, quod est ager sanguinis, usque in hodiernum diem. Tunc impletum est quod dictant est per Jeremiunt prophetam dicentem : Et acceperunt triginta argenteos, pretium appretiali, quad αρρνειὶἆιοεηιηι avfiliis Israel, et dederunt eos in agrum figuli, sicut constituit mihi Dominus . Respondeant mihi qui de ,naturis quasdam fabulas introducunt, existimantes se dicere vera, et non cognoscentes quod eorum opinio ini.quitatem Creatoris accusat, qui fecitquaedam quidem vasa in honorem, non ex causa virtutis eorum ducentia eos ad honorem; qumdamautem in contumeliam, non propter peccata eorum ducentia eos ad contumeliam. Si enim perdibilis natura: erat jJudas, quomodo ptenitcntiam tantam susce. pit, ut non vinceretur cupiditate triginta argenteorum, pr0pter quam impiam proditionis suscepit audaciam? Si enim ad prOprietatem‘naturarum referunt quod est dictum : Non potest arbor mala bonos fructus proferre , dicant, nisi bonitatem aliquam spiret : et si non perfecte, neque sicut dcbuit conversus fecit Judas hoc ipsum quod retulit triginta argenteos, unde est et quod dicit cognoscens 915 peccatum suum : Peccavi tradens sanguinem justum ’7; nisi ex bona plantatione mentis, et ex scminatione virtutis quae seminata est in omni rationabili anima, quam non coluit Judas, et ideo cecidit in tale peccatum. Si autem natura: pereuntis est aliquis hominum. sine dubio magis hujusmodi natura: pereuntis fuit et Judas. Quod sine dubio fuisse videretur, si tradens sanguinemjustum, aut non retulisset pecunias condeleetatus in eis, aut auferens non dixisset, quia peccavi tradens sanguinem justum. Et si quidem post resurrectionem Christi ex mortuis dixisset Judas quae dixit, forsitan verisimiliter erat dicendum, quoniam compulit eum poenitere de facto, et confiteri de suo peccato, ipsa virtus resurrectionis ipsius. Nunc autem mox ut vidit eum traditum esse Pilato, compunctus puenituit : forsitan autem et recordatus ea quae frequenter Jesus dixerat discipulis suis de resurrectione sua futura. Videns igitur ludas magnitudinem faei noris sui, paenituit quidem, et loeutus ex paenitentia cordis, confessus est peccatum suum ex eo quod tradiderit sanguinem justum; non autem et secundum scientiam paenituit, sicut debuit poenitere. Existimavit enim praevenire in morte moriturum Magistrum, et occurrere ei cum anima nuda , ut confitens, deprecans, misericordiam mereretur. Propter quod ipse se judicavit, et condemnavit in eo quod sciens peccavit, et non aspexit in hoc quod dixerat Job in tantis cladibus constitutus : Utinam possem me interficere, aut aliquem rogare ut faceret mihi hoc; nec vidit quia non convenit servum Dei seipsum expellere de hac vita, sed exspectare etiam de hoc Dei judicium. Videamus nunc si, quod latet multos, loci istius, Deo donante, possimus explicare quod dictum est: Videns autem ludas qui tradidit eum, quoniam condemnatus est, pmnitentia ductus retulit triginta argenteos principibus sacerdotum, et ctetera “. Si enim scriptum fuisset post sententiam Pilati, postquam flagellis caesumJesum tradidit Judmis ut crucifigerent eum , quod ita fecisset Judas, nihil sine dubio hujusmodi quaereremus in eo quod dictum est: Videns autem quia condemnatus est. Nunc autem quomodo vidit Judas quia condemnatus eat? Neque enim adhuc condemnatus fuerat Jesus, neque a Pilato interrogatus. Forsitan ergo dicit aliquis vim faeiens, quoniam consideratione mentis suae vidit exitum rei quia condemnatus est ex eo quod traditum aspexit a principibus sacerdotum et senioribus plebis. Alius autem dicet hoc modo quod scriptum est : Videris autem .l udas quia condemnatus est, ad ipsum ludam refertur. Cum enim tradidissent Jesum principes sacerdotum et seniores ο plebis Pilato tunc sensit malum suum Judas , et intellexit quoniam qui talia ausus est, sine dubio judicatus et condemnatus a Deo est. Forsitan et Satanas, qui post panem intinctum fuerat ingressus in Judam , praesto fuit ei, donec Jesus traderetur Pilato : postquam fecit quod voluit, recessit ab eo; recedente autem diabolo, intellexitet vidit quoniam tradens sanguinem justum condemnatus a Deo est, et potuit intelligere sensus ejus jam vacans et non habens diabolum operantem in se. Potuit ergo, a se recedente diabolo, capere paenitentiam et referre triginta argenteos bis qui dederant eos : et potuit dicere, recedente diabolo, quod priusquam ab eo recederet, dicere non potuisset. Nec enim adhuc implente diabolo cor ejus potuit dicere : Peccavi tradens sanguinem justum. Sed non_ boe dicimus quoniam diabolus recedens ab aliquo tali , jam nequaquam ei insidiatur, sed observat iterum tempus, si potuerit iterum se apponere ei; et postquam cognoverit secundum peccatum suum quis, observat etiam tertia: deceptionis locum in eo diabolus. Si autem opus est et exemplis uti, videamus in Epistola ad Corinthios prima ", eum qui uxorem babuit patris : nec enim in hujusmodi malo sine magno Opere diaboli potuit esse. De quo .malo pte, nituit, sicut Scriptura ipsa testatur ί, et tristatus est tristitiam secundum Deum , tristitiam quae poenitentiam in salutem stabilem operatur; sed postquam suscepit hujusmodi tristitiam, apposuit iterum se ei diabolus, volens ipsam tristitiam ejus supramodum exaggerare, ut jam non essetseeundumDeum, sed ut abundantior facta absorberet tristantetn supra mensuram et ultra quam tristari deberet, et sic eum absorberet Satanas in abundantiori tristitia. Quod praecognoscens Apostolus, consilium Corinthiis dat ut confirment cbaritatem in eum, dicens hujusmodi causam : Ut ne, inquit, abundantiori tri. stitia absorbeatur qui hujusmodi est ’. Non enim versutias ejus ignoramus. Similiter aliquid factum estet itt Juda qui tradidit Jesum ; et secundum similitudinem illius tristitia: quae paenitentiam in salutem stabilem operatur, tristatus et ipse, postquam poenitentia ductus est, retulit triginta argenteos principibus sacerdotum dicens : Peccavi tradens magrinem justum :quod ipsum poenitentiae erat, et ttistitize salutaris. Sed quia nunquam servavit cor suum, neque sapienter tristatus est, sedsuscepit abundantiorem tristitiam a diabolo sibi submissam, qui voluit eum absorbere in abundantiori tristitia, ideo referens argenteos illos in templum, abiens Iaqueo se suspendit. Si enim postquam retulit pecuniam, et confessus est se peccasse eo quod tradidit sanguinem justum, non abiens laqueo se suspendisset, sed locum poenitentiae rcqnisiisset, et tempus pomitentire observasset, forsitan et invenisset eum qui dixit : Vivo ego, quoniam nolo morm peccatoris,sicut paenitentiam ejus. Ego autemexialimu quoniam et majus aliquid de Salvatore intelligens Judas, non alibi projccit triginta argenteos nisi iu templum, ubi sciebat Dominum ejecisse de templo oves et boves, et dixisse venditoribus columbarum: Tollite haec hinc, et nolite facere domum Patris sui domum negotiationis . Sat-is ergo desperans ex se quod intellexit magnitudinem sui peccati,jactans argenteos illos in templum, abiit et laqueo sesuspendit. Aceipientes autem argenteos illos, ιὐΙιιεο runt aliquid legitimum observare, et non mittere eos in corbonam, ubi data populi propter necessitates pauperum congregabantur :sanguinis enim pretium impium existimabant mittere in corbonam. Propter quod consilium accipientes, comparaterunt ex pecuniailla agrum figuli et Operantis lutum. Videbunt enim quoniam circa mortuos magismn pecuniam conveniebat expendi, et circa locum mortuorum et sepulturae, quoniam pretium sanguinis erat, quam in corbona aut in aliqua necessitate Ιιυι nesta. Sed quia et inter loca mortuorum άίσειειιο tite sunt : quoniam multi quidem secundum totum optabiliter sepeliuntur in monumentis suis patetnis, quidam autem propter quasdam calamitates frequenter in peregrinis monumentis sepeliuntur; ideo accipientes pretium sanguinis Jesu, usi suntca ad comparationem agri figuli alicujus , utin eo peregrini mortui sepeliantur, non secundum votum, sed secundum casum aliquem contrarium hoc pronterentes. Si autem et peregrinos spiritaliter intelligere convenit, peregrinos dicimus esse qui usque ad tinent extranei sunt a Deo et peregrini testamentorum ejus. Tales igitur peregrini bujusmodi habent finem, ut in agro figuli sepeliantur, qui pretio sanguinis est entnparatus. Nam justi sunt qui dicunt: Consepulti sumus Christo in novo monumento quod excisum habetur in petra, in monumento dolato, ubi nondum quisquam mortuorum positus est °. Qui autem usque ad finem peregrini sunt a Christo et alieni a Deo, dicent sine dubio consequenter: Consepuiti Sumus peregrinis in agro tignli operantis lutum, qui pretio sanguinis est comparatus, et sumus in agro qui ager sanguinis nominatur. Sed quoniam quod post hzec. dicit evangelista : Tunc impletum est quod dictum fuerat per Jerentiatn' prophetam dicentem, etc. '.inter ca quae scripta sunt, non invenitur hoc Ieremias alicubi prophetasse in libris suis, qui vel in Ecclesiis leguntur, vel apud Iudaeos referuntur; si quis autem potest scire, ostendat ubi sit scriptum : suspicor auterrorem esse Scripturte, - et pro Zacharia positum Ieremiam, aut esse aliquam secretam Ieremia: scripturam in qua scribitur. Talis est autem textus apud Zachariam prepheiam. Et dicam ad eos : Si bonum est in conspectu vestro , date mercedem meam , aut abnegate; et statuerunt mercedem meam triginta argenteos. Et dixit Domitlus ad me : Depone eos in fornacem, et vide si probum est, sicut probatus sum pro eis. Et accepit tri- ο ginta argenteos, et misit eos in domum Domini in fornacem. Si autem hzec dicens aliquis existimatse ofl‘endere, videat ne alicubi in secretis Ieremize hoc pr0phetatur, sciens quoniam et Apostolus scripturas quasdam secretorum profert, sicut dicit alienbi ' :Quod oculus non vidit, nec auris audivit; in nullo enim regulari libro hoc positum invenitur. nisi in secretis Elia: pr0pheta3. ltem quod ait ο : Sicut Jamnes et Mambres restiterunt Moysi, non invenitur in pubtieis scripturis, sed in libro secreto, qui suprascribitur Janmes et Mambres liber. Unde ausi sunt quidam Epistulam ad Timotheum repellere, quasi habentem in se textum alicujus secreti, sed non potuerunt. Primam autem Epistolam ad Corinthios, prOptcr hoc aliquem refutasse quasi adulterinam, ad aures meas nunquam pervenit.’ ### English translation (Claude) “Then Judas, who had betrayed him, seeing that he was condemned, was moved by repentance and brought back the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood. But they said: What is that to us? See to it yourself. And throwing down the pieces of silver in the temple, he withdrew, and went and hanged himself with a noose. But the chief priests took the pieces of silver and said: It is not lawful to put them into the treasury, since it is the price of blood. And after taking counsel among themselves, they bought the potter's field as a burial place for strangers. For this reason that field has been called Akeldama, that is, the field of blood, to this day. Then was fulfilled what was spoken through the prophet Jeremiah, saying: And they took the thirty pieces of silver, the price of him who was priced, whom they priced from the sons of Israel, and they gave them for the potter's field, as the Lord appointed for me.” Let those answer me who bring in certain fables about natures, thinking they speak the truth, and not knowing that their opinion accuses the Creator of injustice, as though he made some vessels for honour without their virtue being the cause that leads them to honour, and others for dishonour without their sins being the cause that leads them to dishonour. For if Judas was of a nature that perishes, how did he undergo such great repentance that he was not overcome by desire for the thirty pieces of silver, for which he had undertaken the impious boldness of betrayal? For if they refer to the property of natures the saying, “A bad tree cannot bear good fruit,” let them say whether Judas did not breathe some goodness (even if not perfectly, nor turning as he ought) in this very act of bringing back the thirty pieces of silver, from which comes also what he says when he recognizes his sin, “I have sinned in betraying innocent blood”; and whence could this come except from the good planting of the mind and from the seed of virtue sown in every rational soul, which Judas did not cultivate, and so fell into such a sin? If any man is of a perishing nature, without doubt Judas above all was of such a perishing nature. And it would without doubt have seemed so, if, having betrayed innocent blood, he had either not brought back the money, taking delight in it, or, bringing it back, had not said, “I have sinned in betraying innocent blood.” And if Judas had said what he said after Christ's resurrection from the dead, it might perhaps plausibly be said that the very power of his resurrection compelled him to repent of the deed and confess his sin. But as it is, as soon as he saw Jesus handed over to Pilate, he was pricked to the heart and repented, perhaps also remembering what Jesus had often said to his disciples about his coming resurrection. So Judas, seeing the greatness of his crime, did repent, and speaking from repentance of heart confessed his sin in having betrayed innocent blood; but he did not repent according to knowledge, as he ought to have repented. For he thought to go ahead of his Master, who was about to die, in death, and to meet him with a naked soul, so that by confessing and entreating he might obtain mercy. That is why he judged and condemned himself, in that he had sinned knowingly; and he did not look to what Job had said when placed in such great calamities, “Would that I could kill myself, or ask another to do this for me”; nor did he see that it is not fitting for a servant of God to drive himself out of this life, but to await God's judgement in this too. Now let us see whether, God granting, we can explain what is hidden from many in this passage, in the words, “Judas, who had betrayed him, seeing that he was condemned, was moved by repentance and brought back the thirty pieces of silver to the chief priests,” and the rest. If it had been written that Judas did this after Pilate's sentence, after he had Jesus scourged and handed him over to the Jews to be crucified, we would without doubt raise no such question about the words, “seeing that he was condemned.” But as it is, how did Judas see that he had been condemned? For Jesus had not yet been condemned, nor even questioned by Pilate. Perhaps, then, someone will say, forcing the sense, that by the reflection of his mind he saw the outcome, that Jesus was condemned, from seeing him handed over by the chief priests and elders of the people. But another will say that what is written, “Judas, seeing that he was condemned,” refers to Judas himself. For when the chief priests and elders of the people had handed Jesus over to Pilate, Judas then perceived his own evil, and understood that one who had dared such things was without doubt judged and condemned by God. Perhaps Satan too, who after the dipped bread had entered into Judas, stayed with him until Jesus was handed over to Pilate; and after he had done what he wished, he left him; and when the devil had left, Judas understood and saw that, having betrayed innocent blood, he was condemned by God, and his mind could understand, being now free and no longer having the devil at work in it. So, when the devil had left him, he could take up repentance and bring back the thirty pieces of silver to those who had given them; and when the devil had left him, he could say what he could not have said before the devil left him. For while the devil still filled his heart he could not say, “I have sinned in betraying innocent blood.” But we do not say this as though the devil, having left such a person, no longer lies in wait for him; rather he watches again for a time, to see whether he can attach himself to him again; and after someone has recognized his second sin, the devil watches in him for an opening for a third deception. And if we must use examples too, let us look in the first Epistle to the Corinthians at the man who had his father's wife; for he could not have fallen into such an evil without great work of the devil. He repented of this evil, as Scripture itself testifies, and was grieved with a grief according to God, the grief that works a repentance steadfast unto salvation. But after he had taken on such grief, the devil attached himself to him again, wishing to magnify that very grief beyond measure, so that it would no longer be according to God, but, becoming excessive, would swallow up the grieving man beyond measure and beyond what he ought to grieve, and so Satan would swallow him up in excessive grief. The Apostle, foreseeing this, counsels the Corinthians to confirm their love toward him, giving this reason: “Lest,” he says, “such a one be swallowed up by excessive grief. For we are not ignorant of his designs.” Something similar happened in Judas, who betrayed Jesus. In the likeness of that grief which works a repentance steadfast unto salvation, he too was grieved, and after he was moved by repentance he brought back the thirty pieces of silver to the chief priests, saying, “I have sinned in betraying innocent blood”; and this itself belonged to repentance and saving grief. But because he never guarded his heart, nor grieved wisely, but took on the excessive grief sent upon him by the devil, who wished to swallow him up in excessive grief, therefore, having thrown those pieces of silver back into the temple, he went and hanged himself with a noose. For if, after he had brought back the money and confessed that he had sinned in betraying innocent blood, he had not gone and hanged himself, but had sought a place for repentance and kept a time of repentance, perhaps he would also have found him who said, “As I live, I do not desire the death of the sinner, but his repentance.” And I think that Judas, understanding something greater about the Saviour, threw the thirty pieces of silver nowhere else but into the temple, where he knew the Lord had driven the sheep and oxen out of the temple and said to those who sold doves, “Take these things out of here, and do not make my Father's house a house of trade.” So, utterly despairing of himself because he understood the greatness of his sin, he threw those pieces of silver into the temple, went away, and hanged himself. And those who received the pieces of silver wished to observe something lawful, and not to put them into the treasury, where the people's offerings were gathered for the needs of the poor; for they thought it impious to put the price of blood into the treasury. So they took counsel and bought with that money the field of a potter, a worker in clay. For they saw that it was more fitting for the money, since it was the price of blood, to be spent on the dead and on a place for the dead and for burial, than to go into the treasury or to some honourable need. But since there are differences among places of the dead too (for many are buried, as they wish, in their fathers' tombs, while some, because of certain calamities, are often buried in strangers' tombs), they took the price of the blood of Jesus and used it to buy the field of some potter, so that dead strangers might be buried there, not as they wished, but because some adverse chance brought it about. And if it is fitting to understand “strangers” spiritually too, we say that strangers are those who to the end are aliens from God and strangers to his covenants. Such strangers, then, have such an end: to be buried in the potter's field, which was bought with the price of blood. For the righteous are those who say, “We were buried with Christ” in a new tomb hewn in the rock, a hewn tomb where no one of the dead had yet been laid. But those who to the end are strangers to Christ and aliens from God will, without doubt, say accordingly: “We were buried with strangers in the field of the potter who works clay, which was bought with the price of blood, and we are in the field that is called the field of blood.” But as for what the evangelist says after this, “Then was fulfilled what had been spoken through the prophet Jeremiah, saying,” and the rest: among the writings, Jeremiah is not found anywhere in his books to have prophesied this, whether in those read in the churches or in those transmitted among the Jews. If anyone can know, let him show where it is written. I suspect either that there is an error in the text, and Jeremiah was put for Zechariah, or that there is some secret writing of Jeremiah in which it is written. The text in the prophet Zechariah is this: “And I will say to them: If it is good in your sight, give me my wages, or refuse; and they fixed my wages at thirty pieces of silver. And the Lord said to me: Put them into the furnace, and see if it is tested, as I was tested for them. And I took the thirty pieces of silver and cast them into the house of the Lord, into the furnace.” And if anyone thinks that by saying this he gives offence, let him consider whether this is not prophesied somewhere in the secret writings of Jeremiah, knowing that the Apostle too cites certain secret writings, as when he says somewhere, “What eye has not seen, nor ear heard”; for this is found written in no canonical book, but only in the Secrets of Elijah the prophet. Again, what he says, “As Jannes and Jambres opposed Moses,” is not found in the public scriptures, but in a secret book entitled the Book of Jannes and Jambres. Hence some have dared to reject the Epistle to Timothy, as containing a text from a secret writing, but they could not. But that anyone has rejected the first Epistle to the Corinthians as spurious for this reason has never reached my ears. ### Scripture references - Matt 27:3: quotation, high confidence - Matt 27:4: quotation, high confidence - Matt 27:5: quotation, high confidence - Matt 27:6: quotation, high confidence - Matt 27:7: quotation, high confidence - Matt 27:8: quotation, high confidence - Matt 27:9: quotation, high confidence - Matt 27:10: quotation, high confidence - Rom 9:21: allusion, high confidence - Matt 7:18: quotation, high confidence - Job 30:24: quotation, high confidence - John 13:27: allusion, high confidence - 1 Cor 5:1: allusion, high confidence - 2 Cor 7:10: allusion, high confidence - 2 Cor 2:7: quotation, high confidence - 2 Cor 2:11: quotation, high confidence - Ezek 33:11: quotation, high confidence - John 2:15: allusion, high confidence - John 2:16: quotation, high confidence - Eph 2:12: allusion, high confidence - Rom 6:4: quotation, high confidence - Luke 23:53: allusion, high confidence - Zech 11:12: quotation, high confidence - Zech 11:13: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - 2 Tim 3:8: quotation, high confidence ### Extrabiblical texts - Apoc. El. (Apocalypse of Elijah): allusion, medium confidence - Jan. Jam. (Jannes and Jambres): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two running heads and a block of leaked footnote references are removed by logged corrections. - “Those who bring in certain fables about natures” are teachers, probably Gnostic, who held that some people are by nature destined to perish; Origen argues against them from Judas's repentance. He holds that Judas should not have taken his own life. Translated as written. - Origen suggests that “Jeremiah” in Matt 27:9 may be “an error in the text” for Zechariah, or may refer to a secret writing of Jeremiah; he says 1 Cor 2:9 is found only in “the Secrets of Elijah” and 2 Tim 3:8 in “the Book of Jannes and Jambres”. Translated as written. - “Would that I could kill myself, or ask another to do this for me” is the Septuagint form of Job 30:24. - Quotations: Matt 27:3–10; Rom 9:21; Matt 7:18; Job 30:24; John 13:27; 1 Cor 5:1; 2 Cor 7:10; 2:7, 11; Ezek 33:11; John 2:14–16; Mark 7:11; Eph 2:12; Rom 6:4; Luke 23:53; Zech 11:12–13; 1 Cor 2:9; 2 Tim 3:8. ### Citation (SBL) Origen, Comm. Ser. Matt. 117 (PG 13:1766a–1769b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/113/#p-117). ## Commentary on Matthew, Latin Series 118 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-118 - Source: PG 13:1769b–1771a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The judge of all creation humbled himself to stand before Pilate; the high priest asked in doubt, Pilate stated, and Pilate showed some reverence toward Jesus; Jesus' silence before his accusers continues toward those who still accuse him, and his calm before death amazed the governor. ### Latin text Iesus autem stetit ante praesidem. Et interrogavit eum prwses, dicens : Tu es rex Judworum ? Dixit ei Iesus : Tu dicis .’ Vere Iesus non rapinam arbitratus estesse se (aqualem Deo ". Et non semel, sed frequenter pro omnibus seipsutn humiliavit. Et nunc ergo judex totius creaturae constitutus a Patre, Rege regum et Domino dominorum, vide in quantum se humiliavit ut acquiesceret stare ante judicem tunc terrae Iudaeae, et vocatus interrogatus est interrogationem , quam forsitan deridens aut dubitans Pilatus interrogavit dicens : Tu es rex Judiuorum? Ad quam interrogationem quod putavit esse condecens respondit, dicens: Tu dicis. Et a principe quidem sacerdotum adjuratus ut diceret si ipse est Christus Filius Dei, reSpondit': Tu dixisti; a Pilato autem interrogatus: Tu es rex Iudaeorum 2’ respondit: Tu dicis Vide interrogationes. nisi illa quidem interrogatio : Si tu es Christus F ilius Dei , Iudaicae conveniebat personae; Romano autem judici dicenti interrogatorie, jam non : Tu es Christus, scd: Tu es rex Iudaeorum? Qui autem caute considerat ipsos apices evangelicorum sermonum, videbit quoniam princeps quidem sacerdotum dubitanter dixit : Si tu es Christus Filius Dei. Si enim syllaba dubitationem interrogationis ostendit. Pilatus autem pronuntiative : Tu es rex Juda’orum? Quoniam autem pronuntiative hoc dixit P.latus, illud quoque confirmat quod etiam alibi suprascribit in titulo, Rex Iudworum, in tribus linguis, Hcbraice, Graece, et Latine, ut Hebraei, et Graeci , et Romani cegnoscercnt, quoniam et Pilatus sciebat eum regem Iudaeorum esse. Propter quod apparet eum qua reverentia requirebat de Iesu, et provocabat populum ut Iesum magis ad dimittendum peterent quam Barabbam. Reverentia; autem Pilati illud etiam fuit signum, quod lavans manus suas dixit : lnnocens ego sum a sanguine hujus : vos videritis “. Quod autem dixit ad principem sacerdotum : Tu dixisti, dubitationem ejus oblique arguens convincit. Et quod ait Pilato : Tu dicis, sententiam ejus pronuntiantiseuntirtnat. Marcus autem pro : Si tu es Christus Filius Dei , sic scribit.“ : Tu es Filius Benedicti Forsitan aut illud quod simpliciter scriptum est, aut hoe quod dubitanter, nescio si non mendosa habeant exemplaria , cum debuissent ambo aequaliter dicere : tu es, aut: Tu es. Et cum accusaretur a principibus sacerdotum et senioribus plebis, nihil respondebat. Tunc dixit ei Pilatus : Non audis quanta adversus te dicunt testimonia? Et non respondit ei ullum verbum. ita ut miraretur praeses vehementer . Iudaica: litteras occidentis ministri et seniores, [illi sunt eorum sacerdotum et seniorum qui accusaverunt Iesum, accusationem eorum usque nune suscipientes, et accusantes Iesum. Propterea permanente eis ipso peccato, et praeveniente eos semel ira, usque in ilnem adhuc patiuntur operatores ipsi, derelieti cum populo universo sicut tabernaculum in cucumerario, et sicut civitas quae expugnatur “. Accusatus autem Iesus, sicut tunc nihil respondit, sic et modo adversus accusationes istorum sacerdotum et seniorum nihil respondit. Tacet enim eis Verbum Dei, et jam non audiunt verbum Dei, sicut aliquando factum fuerat ad prophetas, et in consummatione saeculorum caro factus est, et habitavit in nobis. Et non solis principibus sacerdotum et senioribus plebis falsa accusantibus non respondit, sed neque Pilato, quoniam volebat eum audire defendentem se contra accusationes eorum mendaces. Quando enim dixit ei Pilatus post accusationes principum sacerdotum et seniorum : Non audis quanta te accusant ‘7? neque. ipsi respondit. Nec enim erat dignum respondere vel dubitanti utrum debeat adversus accusationes eorum falsas respondere. lloc diximus non obliti quod dictum est de Pilato, quia ’ vel momentum aliquod benignum erga Christum habebat. Hoc enim verum esse de Pilato ex omni narratione ejus ostenditur. Non autem dicere quis audebit, quoniam permanens et firmum erat in eo de Christo judicium. Trahehatur enim et ad coutraria : propterea et nunc trahenti ad deteriorem opinionem Dominus non respondit, contemptis omnibus quaz dicta fuerant in accusationem ipsius. Miratus est autem Pilatus constantiam ejus; forsitan sciens quomodo idoneus esset pronuntiare et remittere crimen, miratus est videns eum in tranquilla et quieta sapientiae gravitate, et inturbabili eum judicio stare, in quo ad mortem periclitari existimabatur'ab his qui fuerant ibi, et fortior erat humana natura, et omni ejus infirmitate volente obtundere virtutem spiritus ejus, non autem praevalente facere hoc. Quod autem scriptum est, non solum mirari Pilatum, sed etiam valde mirari, movet me ut existimem, quoniam dignum ei videbatur magno miraculo,ut exhibitas ad criminale judicium Christus inturbabilis maneret, et staret ante mortem quae apud omnes homines terribilis existimatur. ### English translation (Claude) “Jesus stood before the governor; and the governor asked him, saying: Are you the king of the Jews? Jesus said to him: You say so.” Truly Jesus did not count it robbery to be equal with God; and not once but often he humbled himself for all. And now, see how far he who had been appointed by the Father judge of all creation, King of kings and Lord of lords, humbled himself, so as to consent to stand before the judge of the land of Judea at that time; and when called, he was asked the question which Pilate asked, perhaps mocking or doubting: “Are you the king of the Jews?” To this question he gave the answer he thought fitting, saying: “You say so.” When adjured by the high priest to say whether he was the Christ, the Son of God, he answered, “You have said it”; but when asked by Pilate, “Are you the king of the Jews?”, he answered, “You say so.” Consider whether the question “If you are the Christ, the Son of God” did not suit a Jew, while the Roman judge, asking, said no longer “Are you the Christ?” but “Are you the king of the Jews?” Whoever carefully considers the very letters of the Gospel words will see that the high priest spoke in doubt: “If you are the Christ, the Son of God”; for the syllable “if” shows the doubt of the question. But Pilate spoke as a statement: “You are the king of the Jews.” That Pilate said this as a statement is confirmed also by the fact that elsewhere he wrote in the inscription, “King of the Jews,” in three languages, Hebrew, Greek, and Latin, so that Hebrews, Greeks, and Romans might know that Pilate too knew that he was the king of the Jews. From this it appears with what reverence he inquired about Jesus and urged the people to ask for Jesus to be released rather than Barabbas. A further sign of Pilate's reverence was that he washed his hands and said, “I am innocent of this man's blood; see to it yourselves.” And Jesus' reply to the high priest, “You have said it,” obliquely rebukes and exposes his doubt; while his reply to Pilate, “You say so,” confirms the judgement of one making a statement. Mark, instead of “If you are the Christ, the Son of God,” writes, “Are you the Son of the Blessed?” Perhaps either what is written simply or what is written in doubt … I do not know whether the copies are not faulty, since both ought to have said alike either “you are” or “are you.” “And when he was accused by the chief priests and elders of the people, he answered nothing. Then Pilate said to him: Do you not hear how many testimonies they bring against you? And he did not answer him a single word, so that the governor wondered greatly.” The ministers and elders of the Jewish letter that kills are [the sons] of those priests and elders who accused Jesus; they take up their accusation to this day and accuse Jesus. Therefore, since that very sin remains upon them, and wrath has come upon them once for all, the doers themselves suffer still, to the end, left with the whole people like a hut in a cucumber field and like a besieged city. And Jesus, when accused, as he then answered nothing, so now he answers nothing to the accusations of these priests and elders. For the Word of God is silent toward them, and they no longer hear the word of God, as it once came to the prophets, and at the consummation of the ages became flesh and dwelt among us. And he did not answer, not only the chief priests and elders of the people who accused him falsely, but not even Pilate, since Pilate wished to hear him defend himself against their lying accusations. For when Pilate said to him, after the accusations of the chief priests and elders, “Do you not hear how much they accuse you?”, he did not answer him either. For it was not fitting to answer even one who was in doubt whether he ought to answer their false accusations. We have said this not forgetting what is said of Pilate, that he had at least some kindly impulse toward Christ; that this is true of Pilate is shown by the whole account of him. But no one will dare to say that his judgement concerning Christ was lasting and firm. For he was drawn also to the opposite; and so now too the Lord did not answer one who was drawing him toward a worse opinion, despising all that had been said in accusation against him. And Pilate wondered at his constancy; perhaps knowing how able he was to pronounce on the charge and to dismiss it, he wondered to see him standing in calm and quiet gravity of wisdom and with an undisturbed mind, in a trial in which those present thought he was in danger of death; and he was stronger than human nature, all of whose weakness wished to blunt the power of his spirit but did not prevail. That it is written not only that Pilate wondered, but that he wondered greatly, moves me to think that it seemed to him worthy of great wonder that Christ, brought to a criminal trial, remained undisturbed and stood before death, which all men think terrible. ### Scripture references - Matt 27:11: quotation, high confidence - Matt 27:12: quotation, high confidence - Matt 27:13: quotation, high confidence - Matt 27:14: quotation, high confidence - Phil 2:6: quotation, high confidence - Phil 2:8: allusion, high confidence - Rev 19:16: allusion, high confidence - Matt 26:63: quotation, high confidence - Matt 26:64: quotation, high confidence - John 19:19: allusion, high confidence - John 19:20: allusion, high confidence - Matt 27:17: allusion, high confidence - Matt 27:24: quotation, high confidence - Mark 14:61: quotation, high confidence - 2 Cor 3:6: allusion, high confidence - 1 Thess 2:16: allusion, high confidence - Isa 1:8: quotation, high confidence - John 1:14: allusion, high confidence - Heb 9:26: echo, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 119 (from “And when he was accused”), whose numeral was misread in the scan; it and a block of leaked footnote references are removed by logged corrections. The bracketed word in Migne, printed [illi, is translated by sense as “[the sons]”. Words seem to be lost after “or what is written in doubt”; the gap is marked “…”. - On the questions of the high priest and of Pilate Origen comments on the Greek wording (“if”), and on Mark he wonders whether the copies are faulty; translated as written. - Origen applies the accusers of Jesus to the Jewish teachers and elders of his own day, on whom he says the sin and the wrath remain; translated as written. - Quotations: Matt 27:11–14; Phil 2:6–8; Rev 19:16; Matt 26:63–64; John 19:19–20; Matt 27:24; Mark 14:61; 2 Cor 3:6; 1 Thess 2:16; Isa 1:8; John 1:14; Heb 9:26. ### Citation (SBL) Origen, Comm. Ser. Matt. 118 (PG 13:1769b–1771a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-118). ## Commentary on Matthew, Latin Series 120 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-120 - Source: PG 13:1771a–1772a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The custom of releasing a prisoner was a favour of new Roman rule, with a precedent in Israel's rescue of Jonathan; Origen asks whether the Church's prayers can win release for a sinner who serves it, but urges us to be among those who ask; the Jews' feast that chose Barabbas is the one God hates, while we keep the feast by choosing Jesus. ### Latin text Per diem autem solemnem consueuerat prwses dimittere popula unum vinctum quem voluissent ‘3. Non mireris si adhuc primordium habens Romanus principatus in eis, et novitcr Iudaeis jugum suscipientibus Romanorum; quia donatura erat Iudaeis ut in solemnitate paschali peterent unum quem voluissent, quamvis mille homicidiis obnoxius videretur. Sic enim quasdam gratias praestant gentes eis quos subjiciunt sibi, donec confirmetur super eos jugum ipsorum. Tamen consuetudo haec absolvendi vincti fuit aliquando et apud Iudaeos. Nam cum Saul' decrevisset ut ne quis acciperet cibum, Ionathas autem favum mellis gustasset contra regis de- υ cretum, invenit obnoxium Ionatham, et quamvis tilium constitutum, tamen propter aliquod juramentum suum decreverat interficere eum ’. sed non interfecit, omni populo Israel interveniente, ct petente eum ad vitam ". Sed quod Pilatus dimisit unum vinctum populo, vel Saul secundum petitionem pepuli quod dimisit Ionatham, non est mirum; sub culpa enim erat amborum peten‘ium vitam, quoniam Iudaei semper obnoxii erant. Sed illud quaeramus si tale aliquid liat et in judicio Dei, ct omnis Ecclesia petere possit aliquem )eccatorum ut solvatur a condemnation‘e peccati, maxume autem si quando trahent perditionis caetera opera, ad henefaciendum autem Ecclesiae impiger sit. Tales enim invenies saape in potentibus constitutos, alias quidem peceatores, tamen pro Christianis, quantum possibile eis est, multa agentes. Addueeris autem magis ad requirendum talia, si rationem habet idoneam quod etiam Israel pro vita Nabuchodonosor κ et Balthasar lilii ejus Deum orabat “. Sed hoc si videtur alicui dignum requisitione, requiret. Quod autem manifestum est, omnes curare tentemus, ut ex petentibus inveniamur esse, et in ordine eorum qui bene vixerunt, magis quam ex illis pro quibus petitur quasi pro hominibus malis. Nam etsi concedatur aliquis peccator ad preces Ecclesiae, non ta- ‘ men justum est gloriam et beatitudinem consequi eum qui huiusmodi est, suflicit enim quod a βφπθ dimittitur. Arbitror autem propter istum diem festum Iudzeorum in quo Barabbas ad vitam electus est, Christus autem neglectus, Dominum dicere per prophetam “ : Jejum'a, et ferias, et dies festos uestros odit anima mea ; et quia magis solem- ο nitatem agere voluerunt cum latrone dimisso quam cum Iesu. Verbi gratia dicam : Si egissent soanitatem recte sicut Josias, aut aliquis similis ei, et data eis fuisset quem vellent petendi licentia, sine dubio Iesum postulassent, Barabbam autem condemnassent. Nos autem oremus ut festum diem colentes, non in fermento veteri, neque in fermento ρ malitia et nequitiae, sed in azymis sinceritatis et υ veritatis , Barabbam quidem condemnare, Iesum autem ab omnibus vinculis liberum accipere nobis mereamur in regem et, Dominum. Et quandiu haec facimus, non convertuntur dies festi nostri in luctum, neque cantica nostra in lamentationem, sed erunt in nobis solemnitates verae, solemnitates Dei. ### English translation (Claude) “At the feast the governor was accustomed to release to the people one prisoner whom they wanted.” Do not wonder that, while Roman rule over them was still in its beginnings, and the Jews had only recently taken on the yoke of the Romans, the Jews were granted the right to ask at the Paschal feast for one man of their choosing, even if he appeared guilty of a thousand murders. For nations grant certain favours in this way to those they subject to themselves, until their yoke over them is made firm. Yet this custom of releasing a prisoner existed once among the Jews too. For when Saul had decreed that no one should take food, and Jonathan had tasted a honeycomb against the king's decree, Saul found Jonathan guilty, and though he was his son, he had decided, because of an oath of his, to kill him; but he did not kill him, since the whole people of Israel intervened and asked for his life. But it is not surprising that Pilate released one prisoner to the people, or that Saul, at the people's request, released Jonathan; for in both cases the fault lay with those who asked for the life, since the Jews were always liable to guilt. But let us ask whether something of this kind happens in God's judgement too, and whether the whole Church can ask for one of the sinners to be released from the condemnation of sin, especially if his other works drag him toward perdition, but he is unwearied in doing good to the Church. For you will often find such men among those in power, sinners in other respects, yet doing much for Christians, as far as they can. And you will be led all the more to inquire into such things if there is good reason for the fact that Israel too prayed to God for the life of Nebuchadnezzar and of Belshazzar his son. But if this seems to anyone worth inquiring into, let him inquire. What is plain, however, is this: let us all try to take care to be found among those who ask, and in the rank of those who have lived well, rather than among those for whom it is asked as for wicked men. For even if some sinner is granted to the prayers of the Church, it is still not just that such a man should attain glory and blessedness; it is enough for him that he is released from punishment. I think it was because of this feast day of the Jews, on which Barabbas was chosen for life and Christ was neglected, that the Lord says through the prophet, “Your fasts and holidays and feast days my soul hates”; and because they wished to keep the feast with a released robber rather than with Jesus. To speak by way of example: if they had kept the feast rightly, like Josiah or someone like him, and had been given leave to ask for whom they wished, without doubt they would have asked for Jesus and condemned Barabbas. But let us pray that, keeping the feast not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, we may be worthy to condemn Barabbas and to receive Jesus, free of all bonds, as our king and Lord. And as long as we do this, our feasts are not turned into mourning, nor our songs into lamentation, but there will be true feasts in us, the feasts of God. ### Scripture references - Matt 27:15: quotation, high confidence - 1 Sam 14:24: allusion, high confidence - 1 Sam 14:27: allusion, high confidence - 1 Sam 14:45: allusion, high confidence - Isa 1:13: quotation, high confidence - Isa 1:14: quotation, high confidence - 2 Kgs 23:22: allusion, medium confidence - 1 Cor 5:8: quotation, high confidence - Amos 8:10: allusion, high confidence ### Extrabiblical texts - Bar 1:11 (Baruch): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “The fault lay with those who asked … since the Jews were always liable to guilt” renders an obscure sentence (sub culpa enim erat amborum petentium vitam, quoniam Iudaei semper obnoxii erant) by sense; uncertain. Translated as written. - Origen asks, without deciding, whether the Church's prayers can obtain release from punishment, though not glory, for a sinner who has served it. On Israel praying for Nebuchadnezzar and Belshazzar, see Bar 1:11. - Quotations: Matt 27:15; 1 Sam 14:24–45; Bar 1:11; Isa 1:13–14; 2 Kgs 23:21–23; 1 Cor 5:8; Amos 8:10. ### Citation (SBL) Origen, Comm. Ser. Matt. 120 (PG 13:1771a–1772a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-120). ## Commentary on Matthew, Latin Series 121 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-121 - Source: PG 13:1772a–1773a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Origen doubts the reading “Jesus Barabbas”, since no sinner in Scripture bears the name of Jesus, and suspects it was added by heretics; Barabbas stands for sedition and death, Jesus for peace, and in each person one or the other is released by his deeds. ### Latin text Habebat autem tunc vinctum insignem, qui dicebatur Barabbas. Congregatis ergo eis, dix't eis Pilatus : Quem vultis dimittam vobis, Iesum Barabbam, an Iesum qui dicitur Christus? Sciebat em'm quod per invidiam tradiderunt eum . In multis exemplaribus non continetur quod Barabbas etiam Iesus dicebatur, et forsitan recte, ut ne nomen Iesu conveniat alicui iniquorum. 1η tanta enim multitudine Scripturarum neminem scimus Iesum peccatorem, sicut in aliis nominibus invenimus iustorum, ut ejusdem nominis inveniantur esse etiam iniqui, utputa, Iudas apostolus Zelotes, et Iudas patriarcha, item et Machabasus Iudas, omnes laudabiles : sed Iudas proditor. Et in Genesi inveniuntur ejusdem nominis esse lilii Scth, et filii Cain, sicut Enoch, et Lamech, et Mathusalem : non autem conveniebat esse tale ali- . quid et in nomine Iesu. Et puto quod in haeresibus tale aliquid superadditum cst, ut habeant aliqua convenientia dicere fabulis suis, de similitudine nominis Iesu et Barabbte. Existimo enim in istis, verum aliquod mysterium demonstrari, ut Barabbas quidem constitutus sit ad seditionem, et bella, et homicidia facienda animabus hominum; Jesus autem quasi Filius Dei, et pax constitutus, et Verbum, et Sapientia, ad omnia bona. lli ergo duo cum sint vincti in rebus humanis et corporibus, populus ille sibi postulavit absolvi Barabbam : propter quem non cessat gens illa habens seditiones, et homicidia, et latrocinia, secundum quosdam gentis sesein rebus quae loris habentur; secundum ontnes autem Judazos qui non credunt Jesum, intus in anima. Ubi enim non est Iesus, illic seditiones, et lites, et praelia sunt. Ubi autem est Iesus, ut dicere possint : Si autem Christus in nobis, corpus quidem mortuum propter peccatum, spiritus autem uita propter justitiam ’δ : ibi sunt omnia simul bona, et innumerabiles divitiae spiritales in manibus ejus, et pax. Ipse est enim pax nostra qui fecit utraque unum ". Et si quis videat contrariam illam opera- . tionem, cognoscet quoniam ipse est in omnibus vinctus insignis Barabbas, quem sibi solvi desiderant, non solum tunc peccans Israel secundum carnem, sed et omnes qui eis similes sunt, vel in dogmate, vel in vita. Quicunque ergo mala agit, solutus est in corpore ejus Barabbas, Christus autem vinctus. Qui autem bona agit, Christus ei solutus est, Barabbas autem vinctus. ### English translation (Claude) “And they then had a notorious prisoner called Barabbas. So when they had gathered, Pilate said to them: Whom do you want me to release to you, Jesus Barabbas, or Jesus who is called Christ? For he knew that it was out of envy that they had handed him over.” In many copies it is not found that Barabbas was also called Jesus, and perhaps rightly, so that the name of Jesus may not belong to any of the wicked. For in so great a multitude of Scriptures we know of no sinner named Jesus, whereas with other names of the righteous we find wicked men too bearing the same name: for example, Judas the apostle, the Zealot, and Judas the patriarch, and also Judas Maccabeus, all praiseworthy; but Judas the betrayer. And in Genesis sons of Seth and sons of Cain are found bearing the same names, such as Enoch, Lamech, and Methuselah. But it was not fitting for anything of the kind to happen with the name of Jesus. And I think that something of this kind was added among the heresies, so that they might have something suitable to say in support of their fables about the likeness of the names of Jesus and Barabbas. For I think that in these things a true mystery is shown: that Barabbas was set for sedition and wars and murders to be done to the souls of men; but Jesus, as the Son of God, was set as peace, and as the Word and Wisdom, for all good things. So, when these two were both prisoners in human affairs and in bodies, that people asked for Barabbas to be released to them; because of him that nation does not cease to have seditions and murders and robberies: according to some of the nation, in outward things; but according to all the Jews who do not believe in Jesus, inwardly, in the soul. For where Jesus is not, there are seditions and strifes and battles. But where Jesus is, so that they can say, “If Christ is in us, the body is dead because of sin, but the spirit is life because of righteousness,” there are all good things together, and countless spiritual riches in his hands, and peace. For he is our peace, who has made both one. And if anyone sees that contrary working, he will know that Barabbas is in all men the notorious prisoner whom they desire to have released to them; not only Israel according to the flesh, which sinned then, but also all who are like them, whether in doctrine or in life. Whoever, then, does evil, Barabbas is released in his body, and Christ is bound; but whoever does good, Christ is released in him, and Barabbas is bound. ### Scripture references - Matt 27:16: quotation, high confidence - Matt 27:17: quotation, high confidence - Matt 27:18: quotation, high confidence - Luke 6:16: allusion, high confidence - Gen 4:17: allusion, high confidence - Gen 4:18: allusion, high confidence - Gen 5:21: allusion, high confidence - Gen 5:25: allusion, high confidence - Rom 8:10: quotation, high confidence - Eph 2:14: quotation, high confidence ### Extrabiblical texts - 1 Macc 3:1 (1 Maccabees): allusion, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen notes that many copies of Matt 27:17 lack the name “Jesus” for Barabbas, and prefers that reading; translated as written. - His remarks that because of Barabbas “that nation does not cease to have seditions”, applied outwardly by some and inwardly to “all the Jews who do not believe in Jesus”, are translated as written. The scan's sesein, read here as “in outward things”, is uncertain. - Quotations: Matt 27:16–18; Luke 6:16; Gen 4:17–18; 5:18–25; Rom 8:10; Eph 2:14. ### Citation (SBL) Origen, Comm. Ser. Matt. 121 (PG 13:1772a–1773a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-121). ## Commentary on Matthew, Latin Series 122 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-122 - Source: PG 13:1773a–1774a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: God turned Pilate's wife through a dream, so that she suffered in a dream rather than in life; whether she was converted God knows, though non-public writings say so; she may figure the Church of the Gentiles, freed from Pilate's rule by faith. ### Latin text Sedente autem eo pro tribunali, misit ad cum uxor ejus dicens : Nihil sit tibi, et justo illi. Multa cnim passa sum hodie per visum prapter eum η. Et Jesus quidem per invidiam traditus erat, et ita per invidiam manifestam, ut etiam Pilatus eam non ignoraret. Volunt autem evangelista! non praeterire rem divina: providentia: laudem Dei continentem, qui voluit per visunt convertere Pilati uxorem, ut, quantum ad se, vetaret virum suum utne audeat contra Jesum proferre sententiam. Et visum quidem non exposuit Matthaeus, tantum autem dixit quia multa passa erat per visum propter Jesum. Et ideo per visum passa est ne amplius’pateretur: ut beatam fuisse dicamus Pilati uxorem, quae per visum passa est multa propter Jesum, et recepit per visum quod erat passura. Ex quo audebit quis dicere quoniam melius est recipere aliquem tnala ι) in visu quam recipere in vita. Quis enim non eligat per visum mala sua recipere in vita sua, nisi forte talia mereatur ut expediat ei acriora recipere in vita sua potius quam recipere leviora in visu? Consolatur enim et requiescit in sinibus Abrahae ’ qui recepit mala in vita sua, et non haec mala quae recepit in visu suo; secundum quod et consolationem habebit. Utrum autem et initium habeat eonversionis ad Deum ex eo quod multa propter Jesnm luerat passa per visum, Deus scit: tamen continetur etiam hoc in Scripturis quibusdam non publicis. Et vide quia justum appellavit Iesum uxor Pilati, ne forte mysterium sit hmc uxor Pilati Ecclesiae ex gentibus, quae aliquando quidem regebatur a Pilato, nunc autem jam non est sub eo propter fidem suam in Christo. ### English translation (Claude) “While he was sitting on the judgement seat, his wife sent to him, saying: Have nothing to do with that righteous man; for I have suffered much today in a dream because of him.” Jesus had been handed over out of envy, and an envy so manifest that even Pilate was not ignorant of it. And the evangelists did not wish to pass over an event of divine providence that contains the praise of God, who wished, through a dream, to turn Pilate's wife, so that, as far as lay with her, she might forbid her husband to dare to pronounce sentence against Jesus. Matthew did not set out the dream, but said only that she had suffered much in a dream because of Jesus. And she suffered in a dream so that she might not suffer more; so that we may call Pilate's wife blessed, who suffered much in a dream because of Jesus, and received in a dream what she would otherwise have suffered. From this one will dare to say that it is better for someone to receive evils in a dream than in life. For who would not choose to receive his evils in a dream rather than in his life, unless perhaps he deserves such things that it is better for him to receive harsher things in his life than lighter ones in a dream? For he who received evils in his life, and not these evils which one receives in a dream, is comforted and rests in Abraham's bosom; and accordingly he will have comfort. Whether she also had a beginning of conversion to God from having suffered much in a dream because of Jesus, God knows; yet this too is contained in certain Scriptures that are not public. And see that Pilate's wife called Jesus righteous; perhaps this wife of Pilate is a figure of the Church from the Gentiles, which was once ruled by Pilate but now is no longer under him, because of her faith in Christ. ### Scripture references - Matt 27:19: quotation, high confidence - Matt 27:18: allusion, high confidence - Luke 16:22: allusion, high confidence - Luke 16:25: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A leaked footnote reference is removed by a logged correction. - The “Scriptures that are not public” telling of the conversion of Pilate's wife are not identified in the text. - Quotations: Matt 27:19, 18; Luke 16:22, 25. ### Citation (SBL) Origen, Comm. Ser. Matt. 122 (PG 13:1773a–1774a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-122). ## Commentary on Matthew, Latin Series 123 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-123 - Source: PG 13:1774a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The chief priests persuaded the crowd to choose Barabbas, and Origen says the Jewish people are still stirred up by their teachers against Jesus; the crowds walk the broad way to destruction. ### Latin text Principes autem sacerdotum et seniores pcrsuaserunt populo ut peterent Barabbam, Iesum vero perderent. Respondeas autem praeses dixit illis : Quem vultis de duobus dimittam vobis ἶ) At illi dixerunt : Barabbam ’. Et est videre usque nunc qunmodo populus Judaeorum a senioribus suis et Judaiete cultura: doctoribus suadetur et excitatur adversus Jesum ut perdant eum, quantum ad se, et habeant Barabbam solutum. Crednnt enim turbae principibus et saCerdOIibus suis. Plerumque et praeses quidem dicit ad populum : Quem vultis ex daobus dimittam vobis ’Ὗ Turba: autem, quasi vera: turba: et mutue, quze spatiosam et perducentetn ad perditionem ambulant viam, petierunt Barabbam solvi, volentes eum sibi habere solutum. ### English translation (Claude) “But the chief priests and elders persuaded the people to ask for Barabbas and to destroy Jesus. And the governor answered and said to them: Which of the two do you want me to release to you? And they said: Barabbas.” And one can see even now how the people of the Jews is persuaded by its elders and by the teachers of the Jewish worship, and stirred up against Jesus, to destroy him as far as lies with them, and to have Barabbas released. For the crowds believe their rulers and priests. And often the governor says to the people, “Which of the two do you want me to release to you?” But the crowds, as true crowds, … who walk the broad way that leads to destruction, asked for Barabbas to be released, wishing to have him released to them. ### Scripture references - Matt 27:20: quotation, high confidence - Matt 27:21: quotation, high confidence - Matt 7:13: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A word is garbled in the scan after “as true crowds” (mutue); the gap is marked “…”. - Origen applies the scene to the Jewish people and their teachers in his own day; translated as written. - Quotations: Matt 27:20–21; Matt 7:13. ### Citation (SBL) Origen, Comm. Ser. Matt. 123 (PG 13:1774a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-123). ## Commentary on Matthew, Latin Series 124 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-124 - Source: PG 13:1774a–1775b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Pilate tried to shame the crowd, which demanded not only the murderer's release but the righteous man's crucifixion; he washed his hands, but they took the blood of Christ upon themselves and their children, which Origen applies to all later generations; Pilate then handed Jesus over to be crucified. ### Latin text Dicit eis Pilatus : Quid ergo faciam de Iesu qui dicitur Christus? Dicunt omnes .' Cruci/igatur, et caetera ο. Volens eis pudorem tanta: iniquitatis incutere Pilatus, dicit eis : Quid ergo faciant de Jesu qui dicitur Christus? Non solum autem, sed et . mensuram colligere volens impietatis eorum. Illi autem, nec hoc erubescentes quod Pilatus Jesum Christum esse confitebatur, nec modum impietatis servantes, dixerunt omnes : Crucifigatur. Et si quidem Barabham petissent dimittere, non autem econtra et Christum postulassent ad crucem, utputa, Barabbam quidem petiissent absolvi, hunc autem non petiissent crucifigi, sed in potestate dimisissent Pilati ut laceret de eo quod vellet, adhuc magnae esset impietatis quod, relicto justo, homio cidam petiissent: nunc autem multiplicaverunt impietatis suze mensuram, non solum homicidam postulantes ad vitam, sed etiam justum ad mortem et ad mortem turpissimam crucis. Adhuc autem permanens in eo ipso quod confundere eos volebat, ut vel confusi ad electionem justi venirent, etsi non ex judicio cordis, dicit eis : Quid enim male fecit Contra hoc nihil habentes quod responderent, amplius clamaverunt, nou deponentes, sed augentes iram , animositatem, blaspbemiam, et dixerunt : Crucifigatur“. Pilatus autem, videns quod nihil proliceret, Judaico usus est more, volens eos de Christi innocentia non solum verbis, sed etiam ipso tacto placare si voluerint, si autem noluerint, condemnare, faciens non seeundum aliquam consuetudinem Romanorum. Accepit enim aquam in conspectu omnium, et lavans manus suas dixit : Innoceus ego sum a sanguine hujus; vos videritis . Et ipse quidem se lavit, illi autem non solum se mundare noluerunt a sanguine Christi, sed etiam super se susceperunt dicentes : Sanguis ejus super nas,et super/ilics nostros”. Propter hoc rei facti sunt non solum in sanguine prophetarum, sed implentes mensuram patrum suorum, lacti sunt rei in sanguine Christi, ut audiant Deum sibi dicentem : Cum extenderitis manus vestras ad me , avertam oculos mens a vobis ,° manus enim vestra: sanguine plena: sunt. Propterea sanguis Jesu non solum super eos factus est qui tunc fuerunt, verum etiam super omnes generationes Judaanrum post sequentes usque ad consummationem. Propterea usque nunc domus eorum derelicta est eis deserta. Pilatus autem oblitus verborum suorum honorum quibus cmperat defendere innocentiam Christi, declinans ad malum, non solum tradidit Jesum, sed etiam flagellis caesum tradilit ut erucillgerent eum. . ### English translation (Claude) “Pilate says to them: What then shall I do with Jesus who is called Christ? They all say: Let him be crucified,” and the rest. Wishing to strike them with shame at so great an iniquity, Pilate says to them, “What then shall I do with Jesus who is called Christ?”; and not only that, but also wishing to fill up the measure of their impiety. But they, neither blushing that Pilate confessed Jesus to be the Christ, nor keeping any limit to their impiety, all said, “Let him be crucified.” Even if they had asked for Barabbas to be released, but had not, on the other hand, demanded Christ for the cross (for example, if they had asked for Barabbas to be released, but had not asked for this man to be crucified, and had left it in Pilate's power to do with him as he wished), it would still have been a great impiety that, passing over the righteous man, they had asked for a murderer. But as it is, they multiplied the measure of their impiety, demanding not only a murderer for life, but also the righteous man for death, and for the most shameful death of the cross. Still persisting in his wish to shame them, so that, shamed at least, they might come to choose the righteous man, even if not from the judgement of their hearts, he says to them, “Why, what evil has he done?” Having nothing to answer to this, they cried out the more, not laying aside but increasing their anger, animosity, and blasphemy, and said, “Let him be crucified.” But Pilate, seeing that he was gaining nothing, used a Jewish custom, wishing to appease them about Christ's innocence not only by words but also by the act itself, if they were willing; and if they were not willing, to condemn them, acting not according to any custom of the Romans. For he took water in the sight of all and, washing his hands, said: “I am innocent of this man's blood; see to it yourselves.” And he indeed washed himself; but they not only refused to cleanse themselves of the blood of Christ, but even took it upon themselves, saying: “His blood be on us and on our children.” Because of this they became guilty not only of the blood of the prophets, but, filling up the measure of their fathers, they became guilty of the blood of Christ, so that they hear God saying to them: “When you stretch out your hands to me, I will turn my eyes away from you; for your hands are full of blood.” Therefore the blood of Jesus came not only upon those who lived then, but also upon all the generations of the Jews that followed, until the consummation. Therefore, until now, their house is left to them desolate. But Pilate, forgetting the good words with which he had begun to defend Christ's innocence, turned aside to evil, and not only handed Jesus over, but handed him over scourged, to be crucified. ### Scripture references - Matt 27:22: quotation, high confidence - Matt 27:23: quotation, high confidence - Matt 27:24: quotation, high confidence - Matt 27:25: quotation, high confidence - Matt 27:26: allusion, high confidence - Matt 23:32: allusion, high confidence - Isa 1:15: quotation, high confidence - Matt 23:35: allusion, medium confidence - Matt 23:38: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Matt 27:25, “His blood be on us and on our children,” is translated exactly. Origen applies the words to all later generations of the Jewish people “until the consummation” and links them with the desolation of their house (Matt 23:38); this is his interpretation, translated as written without comment. - Quotations: Matt 27:22–26; Matt 23:32; Isa 1:15; Matt 23:35, 38. ### Citation (SBL) Origen, Comm. Ser. Matt. 124 (PG 13:1774a–1775b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-124). ## Commentary on Matthew, Latin Series 125 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-125 - Source: PG 13:1775b–1776b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The soldiers' mockery was the work of the invisible rulers of this age; the scarlet cloak recalls Rahab's cord and Tamar's son and signifies the world's blood taken on by Christ; the crown of thorns, consumed on his head, bore away our sins; the reed is the fragile sceptre of the evil one, exchanged for the rod of God's kingdom. ### Latin text Tunc milites prasidis susceperunt Iesum in praetorium, et congregat-erunt ad eum totam cohortem, et induerunt eum chlamydem coccineam, et purpuram cirrumdederunt ei, et coronam de spinis pa» suerunt super caput eius, et arundinem in dextera ejus, et adgeniculantes se, deludebant eum dicentes: Ave, rex Iudaeorum . Verisimile est, ut in primordiis tunc naviter erecti imperatoris, milites, nondum disciplinae ordinem conservantes decentem, extra consuetudinem disciplima quae nunc est, facerent in Salvatorem, quando accipientes eum in pra:torium congregaverant totam cohortem, et fecerunt quae fecisse dicuntur, lusum sibi Jesum facientes, propter quod nominatus fuerat rex Judaeorum. Ego autem puto milites fecisse, operantibus in se invisibilibus regibus, et principibus saeculi hujus, qui astiterunt et convenerunt in unum adversus Dominum et adversus Christum ejus , ut videatur illa delusio eorum potius fuisse quam hominum; eorum autem qui non cognoverunt in illa dispensatione sapientiam Dei : Si enim cognovissent, nunquam Dominum maiestatis crucifixissent . Ergo cohors illa mysterium erat militia: alicujus malignae. Et exspoliaverunt eum vestimenta ejus quae desursum babebat, tunicam inconsutilem, et stolam; haec enim vestimenta ejus talia describit Joannes: et indue; runt eum deludentes propter nomen ejus regale, coccineam chlamydem, non intelligentes quod agunt. illa autem coccinea chlamys mysterium erat coccinei signi quod scriptum est in Jesu Nave ", quod ad salutem suam habuit illa Raab, et in Genesi ‘° quod factum est in uno filiorum Thamar ad 'manum nascentis, ut coccum alligaretur in signo futurae passionis Christi. Ergo et nunc suscipiens Dominus coccineam chlamydem, in se sanguinem mundi suscepit, etin spinea illa corona suscepit spinas peccatorum nostrorum intextas in capite suo. Et de chlamyde scriptum est quoniam denuo spoliaverunt eum chlamydem coccineam; de corona autem spinea nihil tale evangelista: scripserunt, propterea quod et nos quaerere volueruntexitum rei de corona spinea semel imposita et nunquam detracta. Ego igitur arbitror quoniam spinea illa corona consumpta est a capite Jesu, ut jam non sint spina: nostra: antiquae, postquam semel eas a nobis abstth Jesus super venerabile caput suum. Si autem et de calamo quem posuerunt in dextera ejus, aliquid dicere convenit, hujusmodi dicimus rationem. Calamus ergo ille mysterium fuit sceptri vani et fragilis super quem incumbebamus omnes priusquam creo det-emus sceptrum maligni. Confidebamus enim in virga calamina {EgyptL vel Babylonis, vel cujuscunque regni contrarii contra regnum Dei, et accepit calamum illum et virgam fragilis regni de manibus nostris. ut triumphet cum, et conterat in liguo crucis; et pro calamo illo priori super quem prius recumbebamus, dedit nobis sceptrum regni ccelestis, et virgam de qua scriptum est “z Virga aequitatis, virga regni tui; vel virgam quae corripiat eos qui opus habent correptione, de qua dicit Apostolus “ : Quid vultis? in virga veniant ad vos .9 Dedit nobis et baculum ut celebremus Pascha, secundum quod scriptum est “z Baculi vestri in manibus eestris sint; ut celebremus Pascha deponentes virgam calami eam quam habebamus priusquam celebraremus Domini Pascha. Percutiunt autem curn hoc fragili et vano calamo caput Jesu venerabile, quoniam et semper regnum illud contrarium conviciat et verberat Deum Patrem, caput Domini Salvatoris. Et in his omnibus unigenita virtus nocita non est, sicut nec passa est aliquid, facta pro nobis matedictum, cum naturaliter benedictio esset: sed cum benedictio esset, consumpsit, et absolvit, et dissipavit omnem maledictionem humanam. ### English translation (Claude) “Then the soldiers of the governor took Jesus into the praetorium and gathered the whole cohort around him; and they put on him a scarlet cloak, and put purple around him, and plaited a crown of thorns and put it on his head, and a reed in his right hand; and kneeling before him they mocked him, saying: Hail, king of the Jews.” It is likely that at that time, in the early days of the newly established imperial rule, the soldiers, not yet keeping a becoming order of discipline, acted against the Saviour beyond the custom of the discipline that exists now, when they took him into the praetorium, gathered the whole cohort, and did what they are said to have done, making Jesus their sport because he had been called king of the Jews. But I think the soldiers did this with the invisible kings and rulers of this age working in them, who stood up and gathered together against the Lord and against his Christ, so that that mockery seems to have been theirs rather than men's; theirs, I mean, who did not know the wisdom of God in that dispensation; “for if they had known, they would never have crucified the Lord of majesty.” So that cohort was a figure of some malign army. And they stripped him of the garments he wore over all, the seamless tunic and the robe (for John describes his garments so); and, mocking him because of his royal name, they put on him a scarlet cloak, not understanding what they were doing. But that scarlet cloak was a figure of the scarlet sign written of in Joshua son of Nun, which Rahab had for her salvation, and of what was done in Genesis to one of Tamar's sons, when scarlet was tied to the hand of the one being born, as a sign of Christ's future passion. So now too the Lord, receiving the scarlet cloak, took upon himself the blood of the world, and in that crown of thorns took the thorns of our sins, woven upon his head. Of the cloak it is written that they stripped him of the scarlet cloak again; but of the crown of thorns the evangelists wrote nothing of the kind, because they wished us to inquire what became of the crown of thorns, once put on and never taken off. I think, then, that that crown of thorns was consumed on the head of Jesus, so that our old thorns may no longer exist, once Jesus has taken them from us onto his own venerable head. And if it is fitting to say something also about the reed which they put in his right hand, we give this account. That reed was a figure of the vain and fragile sceptre on which we all leaned before we believed, the sceptre of the evil one. For we trusted in the reed staff of Egypt, or of Babylon, or of any kingdom opposed to the kingdom of God; and he took that reed, the staff of a fragile kingdom, from our hands, to triumph over it and crush it on the wood of the cross; and in place of that former reed on which we used to lean, he gave us the sceptre of the heavenly kingdom, and the rod of which it is written, “A rod of equity is the rod of your kingdom”; or the rod that corrects those who need correction, of which the Apostle says, “What do you wish? Shall I come to you with a rod?” He also gave us a staff, so that we may celebrate the Passover, as it is written, “Let your staffs be in your hands,” so that we may celebrate the Passover laying aside the reed staff we had before we celebrated the Lord's Passover. And they strike the venerable head of Jesus with this fragile and vain reed, since that opposing kingdom always reviles and strikes God the Father, the head of the Lord Saviour. And in all these things the only-begotten Power was not harmed, just as he suffered nothing when he was made a curse for us, though by nature he was blessing; but, being blessing, he consumed, dissolved, and scattered every human curse. ### Scripture references - Matt 27:27: quotation, high confidence - Matt 27:28: quotation, high confidence - Matt 27:29: quotation, high confidence - Matt 27:30: allusion, high confidence - Matt 27:31: allusion, high confidence - Ps 2:2: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - John 19:23: allusion, high confidence - Josh 2:18: allusion, high confidence - Gen 38:28: allusion, high confidence - 2 Kgs 18:21: allusion, high confidence - Isa 36:6: allusion, medium confidence - Ps 45:6 (44:7 LXX): quotation, high confidence - 1 Cor 4:21: quotation, high confidence - Exod 12:11: quotation, high confidence - 1 Cor 11:3: allusion, high confidence - Gal 3:13: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:27–30; Ps 2:2; 1 Cor 2:8; John 19:23; Josh 2:18; Gen 38:28; 2 Kgs 18:21; Isa 36:6; Ps 45:6 (44:7 LXX); 1 Cor 4:21; Exod 12:11; 1 Cor 11:3; Gal 3:13. ### Citation (SBL) Origen, Comm. Ser. Matt. 125 (PG 13:1775b–1776b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-125). ## Commentary on Matthew, Latin Series 126 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-126 - Source: PG 13:1776b–1778a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: John says Jesus carried his own cross, the others that Simon of Cyrene carried it; Origen weighs how both may be true, interprets Simon as obedience, and reports the tradition that Adam was buried at Golgotha, the place of the Skull, so that the head of the human race might rise with Christ. ### Latin text Εεεηηιεε autem invenerunt hominem Cyrenwum, nomine Simonem : hunc angariaverunt ut tolleret crucem ejus . Sicut enim secundum tres evangelistas tentatur a diabolo Jesus: secundum Joannem autem, qui spiritalis naturae ejus fecit sermonem, non tentatur : nec enim tentatur veritas, et vita, et resurrectio, et lumen verum: sed tentabatur secundum hominem quem susceperat unigenitus Deus; sic secundum Joannem quidem Saltator, imponentibus eis qui susceperunt eum, crucem suam )ortans egressus est in locum qui dicitur Calvariaa locus, secundum reliquos autem sibi eam non portat. Exeuntes enim qui ducebant eum ad crucifigendum, invenerunt quemdam Cyrenarum, nomine Simonem, quem angariaverunt ut acciperet crucem Christi. Non autem solum Salvatorcm conveniebat accipere crucem suam, sed et nos conveniebat portare eam, salutarem nobis angat-iam adimpleutes. Nec iterum autem sic proditicandi fueramus cru- ο cem ejus accipientes, quantum modo proditicamur a cruce ejus, cum et ipse sibi accipiat eam et portet. Quaeres si, secundum textum, utrumque est factum, et non dissonant sibi evangelista: ab invicem, et quid eorum prius est factum : utrum enim qui susceperunt Jesum ad crucifigcndum et imponentes ei crucem, ut portans eam exeat in locum Calvariaz, hoc primum fecerunt antequam angariarent Simonem Cyrenarum : aut egressi quidem angariaveruut Simonem, facti autem ad locum in quo eum fuerunt suspensuri, posuerunt crucem ei ipsi ut ipse eam portaret. Et qui potest discutere, qua:rat discutiens in utroque, ut inveniat ultum linem portanda: crucis accepit, aut magis Cyrenaeus Simon, non fortuitu angariatns, sed secundum aliquam de eo prmscicntiam Dei, secundum dispositionem Dei ductus ad hoc ut evangelica Scriptura dignus inveniretur, et ministerio erucis Christi, in qua mundus crucifigitur sanctis, et sancti mundo. Quidam autem et moraliter exponere voluerunt hunc ipsum Simonem Cyrenzcum, ex eo quod de Pentapoli esset Cyrenes secundum Libyam δ’, accipientes occasionem de sensibus quinque ut dicant, quasi quinque sensus portaverunt dispensationis illius erucem. Simon autem interpretatur obedientia. Cui autem magis conveniebat ut crucem Christi portaret nisi obedientite? aut, sicut secundus Liae filius vocatur, Simeoni? Dupliciter enim apud Griecos nominatur et patriarcha, et Petrus, secundum prOprietatem Hebraici sermonis, ut conveniat ei qui ita vocatur, ut et Simon dicatur et Simeon, quoniam iisdem litteris scribunt Hebraei et 'Simeonis nomen et Simonis. Locus autem Calvarice dici— ο tur non qualemcunque dispensationem habere, ut illic qui pro hominibus moriturus fuerat, moreretur. Venit enim ad me traditio quasdam talis, quod corpus Adae primi hominis ibi sepultum est ubi crucifixus est Christus, ut sicut in Adam omnes moriuntur, sic in Christo omnes vivificentur “: ut in loco illo qui dicitur Calvarize locus, id est locus capitis, caput humani generis resurrectionem inveniat cum populo universo per resurrectionem Domini Salvatoris, qui ibi passus est, et resurrexit. lnconveniens enim erat ut cum multi ex eo nati remissionem acciperent peccatorum, et beneficium resurrectionis consequerentur, non magis ipse Pater omnium hominum hujusmodi gratiam conse- ο gratias agens, discipulis dedit, ct promisit se bibiturum novum ipsum in regno Dei ### English translation (Claude) “As they went out they found a man of Cyrene named Simon; him they compelled to carry his cross.” According to three evangelists Jesus is tempted by the devil; but according to John, who wrote of his spiritual nature, he is not tempted, for the truth and the life and the resurrection and the true light is not tempted; but he was tempted according to the man whom the only-begotten God had taken up. In the same way, according to John, the Saviour, those who had taken him laying it upon him, went out carrying his own cross to the place called the place of the Skull; but according to the others he does not carry it himself. For those who were leading him out to crucify him found a man of Cyrene named Simon, whom they compelled to take up Christ's cross. And it was fitting not only that the Saviour should take up his cross, but that we too should carry it, fulfilling a compulsion that brings us salvation. Yet we would not have been so profited by taking up his cross as we are now profited by his cross, since he himself takes it up and carries it. You will ask whether, according to the text, both things happened, so that the evangelists do not disagree with one another, and which of them happened first: whether those who took Jesus to crucify him, and laid the cross on him so that he might carry it out to the place of the Skull, did this first, before they compelled Simon of Cyrene; or whether, having gone out, they compelled Simon, and when they had come to the place where they were going to hang him, laid the cross on Jesus so that he himself might carry it. Let him who is able to examine it inquire by examining both accounts, to find whether Jesus took up the last stretch of carrying the cross, or rather Simon of Cyrene, compelled not by chance but according to some foreknowledge of God concerning him, led by God's disposition to this, so that he might be found worthy of the gospel Scripture and of the service of the cross of Christ, by which the world is crucified to the saints, and the saints to the world. Some have also wished to explain this Simon of Cyrene morally, from his being from Cyrene of the Pentapolis in Libya, taking occasion from the five senses to say that, as it were, the five senses carried the cross of that dispensation. And Simon means “obedience.” To whom was it more fitting to carry the cross of Christ than to obedience? Or, as the second son of Leah is called, to Simeon? For both the patriarch and Peter are named in two ways among the Greeks, according to the character of the Hebrew language, so that one who bears this name may be called both Simon and Simeon, since the Hebrews write the name of Simeon and that of Simon with the same letters. And the place of the Skull is said to have had no ordinary place in the dispensation, as the place where he who was to die for men should die. For a tradition of this kind has come down to me: that the body of Adam, the first man, was buried there where Christ was crucified, so that as in Adam all die, so in Christ all may be made alive; so that in that place which is called the place of the Skull, that is, the place of the head, the head of the human race may find resurrection, together with the whole people, through the resurrection of the Lord Saviour, who suffered and rose there. For it would have been unfitting that, while many born of him received the remission of sins and obtained the benefit of the resurrection, the father of all men himself should not rather obtain such grace … giving thanks, he gave it to the disciples, and promised that he would drink it new in the kingdom of God. ### Scripture references - Matt 27:32: quotation, high confidence - Mark 1:13: allusion, medium confidence - Luke 4:2: allusion, medium confidence - John 14:6: allusion, high confidence - John 11:25: allusion, high confidence - John 1:9: allusion, high confidence - John 19:17: allusion, high confidence - Matt 16:24: allusion, medium confidence - Gal 6:14: allusion, high confidence - Gen 29:33: allusion, high confidence - 1 Cor 15:22: quotation, high confidence - Matt 26:27: allusion, medium confidence - Matt 26:29: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan at the end of this section (Migne's section 127 is missing from the scan); the gap is marked “…”, and the fragment that follows is translated as it stands. “The last stretch of carrying the cross” renders a garbled phrase (ultum linem) by sense. - Christology: Origen says Christ “was tempted according to the man whom the only-begotten God had taken up”; translated as written. The tradition that Adam was buried at Golgotha is reported by Origen as one that “has come down to me”. - Quotations: Matt 27:32; Mark 1:13; Luke 4:2; John 14:6; 11:25; 1:9; John 19:17; Matt 16:24; Gal 6:14; Gen 29:33; 1 Cor 15:22; Matt 26:27, 29. ### Citation (SBL) Origen, Comm. Ser. Matt. 126 (PG 13:1776b–1778a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-126). ## Commentary on Matthew, Latin Series 128 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-128 - Source: PG 13:1778a–1778b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The garments divided at the cross figure the words of Scripture, which some hold without having Christ himself, some more fully (the seamless tunic) and some only in part; the section breaks off comparing Matthew and Mark on the drink offered to Jesus. ### Latin text Postquam autem crucifixerunt eum, diviserunt sibi vestimenta ejus, sortem mittentes : et sedentes serrabant eum “‘. Et sunt usque nunc qui ip sum quidem non habentes, vestimenta autem, id est verba in Scripturis posita habent, nec ipsa ad plcnum, sed ex parte, nihilominus hoc. ipsum propheta dicente mysterium quod nunc est impletum. Utrum autem conscissam est aliquod vestimentorum ejus in illa partitione, an mansit unumquodque eorum integrum sicut fuit, et qualia illa vestimenta fucrunt, non legimus apud tres cvangelistas: apud Joannem autem didicimus quod milites postquam crucifixerunt Christum, acceperunt vestimenta ejus, et fecerunt quatuor partes, unicuique militi partem. Tunicam autem, quoniam erat non consulitis, sen a sursum textilis per totum, dixerunt ad invicem : Non conscindamus eam, sed sortiantur de ea ". Non ergo omnes acceperunt eam, sed qui sortitus est. Disputans autem aliquis de differentia eorum qui vestimenta Domini habent, inveniet sine dubio qui in dogmatibus suis, etsi non habent ipsum, tunicam tamen desursum textilem per totum habent: alii autem nec ipsam, sed aliquam particulam vestimenti ejus. Et hoc considera quod, secundum Matthacum ο quidem, Jesus accipiens acetum cum felle pertuistum gustavit, et noluit bibere; secundum Marcum autem , cum daretur ei myrrhatum Vinum. ηοη accepit- ### English translation (Claude) “And when they had crucified him, they divided his garments among themselves by casting lots; and sitting down they kept watch over him there.” And even now there are those who, though they do not have him himself, have his garments, that is, the words set down in the Scriptures, and these not fully, but in part; and the prophet speaks of this very mystery, which is now fulfilled. Whether any of his garments was torn in that division, or each of them remained whole as it was, and what kind of garments they were, we do not read in the three evangelists. But in John we learn that the soldiers, after they had crucified Christ, took his garments and made four parts, a part for each soldier. But the tunic, since it was seamless, woven from the top throughout, they said to one another: “Let us not tear it, but cast lots for it.” So not all received it, but only he who won the lot. One who discusses the differences among those who have the Lord's garments will without doubt find some who in their doctrines, though they do not have him, yet have the tunic woven from the top throughout; and others who have not even that, but some small part of his garment. And consider this: according to Matthew, Jesus received vinegar mixed with gall, tasted it, and would not drink; but according to Mark, when wine mixed with myrrh was given him, he did not take it … ### Scripture references - Matt 27:35: quotation, high confidence - Matt 27:36: quotation, high confidence - Ps 22:18 (21:19 LXX): allusion, high confidence - John 19:23: quotation, high confidence - John 19:24: quotation, high confidence - Matt 27:34: allusion, high confidence - Mark 15:23: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - The section breaks off in the scan in mid-sentence; the gap is marked “…”. - Quotations: Matt 27:34–36; Ps 22:18 (21:19 LXX); John 19:23–24; Mark 15:23. ### Citation (SBL) Origen, Comm. Ser. Matt. 128 (PG 13:1778a–1778b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-128). ## Commentary on Matthew, Latin Series 129 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-129 - Source: PG 13:1778b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The guard set to prevent the theft of the body could not prevent the resurrection, attested by many witnesses; so now the word of Scripture, killed by false interpretation, always rises again in those who receive it. ### Latin text Et sedentes servabant eum ibi δ’. Et milites quidem servabant corpus, submissi a principibus sacerdotum, quasi furandum a discipulis ejus si non servaretur; dispensatio autem resuscitavit eum, et testes resurrectionis ejus esse fecit non duos tantum, aut tres, sed multo plures. Visus est enim Ceplne, postea illis undecim, deinde apparuit amplius quam quingentis fratribus, novissime autem omnium Paulo . Et non erat modicum signum resurrectionis ejus quod a tantis est visus, his qui susceperunt periculum ut praedicent eum viventem in populis qui petierant eum ad crucem Et nunc novi principes sacerdotum, videlicet htii principum illorum, verbum veritatis positum in Scripturis crucitlgunt falsis expositionibus suis, et occidunt mendaciis; verbum autem veritatis, quia apud illos quidem occiditur, vivit autem in sua natura, semper invenit, et eligit sibi vasa in quibus resurgat, et vivat, et adhuc confundat suos interfectores, multis testimoniis vivere demon- Stratum. ### English translation (Claude) “And sitting down they kept watch over him there.” The soldiers kept watch over the body, sent by the chief priests, as though it would be stolen by his disciples if it were not guarded; but the dispensation raised him up, and made witnesses of his resurrection, not just two or three, but many more. For he was seen by Cephas, then by the eleven; then he appeared to more than five hundred brothers; and last of all to Paul. And it was no small sign of his resurrection that he was seen by so many, by men who took on danger to preach him living among the peoples who had demanded him for the cross. And now the new chief priests, namely the sons of those rulers, crucify the word of truth set down in the Scriptures by their false interpretations, and kill it with lies. But the word of truth, though it is killed among them, lives in its own nature, and always finds and chooses for itself vessels in which to rise and live and further confound its killers, shown to be alive by many testimonies. ### Scripture references - Matt 27:36: quotation, high confidence - Matt 27:64: allusion, medium confidence - 1 Cor 15:5: allusion, high confidence - 1 Cor 15:6: allusion, high confidence - 1 Cor 15:8: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - “The new chief priests, the sons of those rulers” who crucify the word of Scripture by false interpretations are not further identified in the text; translated as written. - Quotations: Matt 27:36; 27:62–66; 1 Cor 15:5–8. ### Citation (SBL) Origen, Comm. Ser. Matt. 129 (PG 13:1778b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-129). ## Commentary on Matthew, Latin Series 130 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-130 - Source: PG 13:1779a–1779b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The inscription proclaims Christ king in every script and was the only charge against him; as the high priest wore God's name on his forehead, Christ, the true priest and king, wears on the cross his title, and in his ascension has the Father himself as his crown. ### Latin text Et imposuerunt. super caput ejus causam ejus scriptam : Hic est Jcsus, rex Juawerum ". Sive occasione, sive veritate, Christus rex pronun- “ tiatur, et omnis littera regnum ejus testatur, sive Grtecorum, sive Romanorum, sive Hebraicorum, et pro corona super caput ejus scriptum: llic est Jesus, res: Iudaeorum. Et cum nulla inveniatur causa alia mortis ejus, nec enim erat, luce habetur sola: Rex fuit Iudaeorum; de qua locutus est, dicens : Ego autem constitutus sum rex ab eo super Sion montem sanctunt ejus. Et princeps quidem sacerdotum secundum litteram legis portabat in capite suo formam signi, et sanetilicationem Domini scriptam in metallo: verus autem princeps sacerdotum et rex Jesus in cruce quidem habet scriptum : Hic est rex Judworum, ascendens autem ad Patrem, et suscipiens Patrem in se pro litteris et pro nomine habet qui nominatur, et habet eum cotunam, et dignuseo cn'ectus, et domus Dei Patris digna ell‘ectus, solus sufficienter Patrem capere potest. ### English translation (Claude) “And over his head they put the charge against him, written: This is Jesus, the king of the Jews.” Whether in pretence or in truth, Christ is proclaimed king, and every script bears witness to his kingdom, whether of the Greeks, or of the Romans, or of the Hebrews; and in place of a crown it was written over his head: “This is Jesus, the king of the Jews.” And since no other cause of his death is found (for there was none), this alone is held: he was king of the Jews; of which he spoke, saying, “But I have been established as king by him on Zion, his holy mountain.” The high priest according to the letter of the law wore on his head the form of a sign, and “Holiness to the Lord” written on metal; but Jesus, the true high priest and king, has written on the cross, “This is the king of the Jews”; but when he ascends to the Father and receives the Father into himself, in place of letters and a name he has the very one who is named, and has him as his crown; and being made worthy of him, and made the worthy house of God the Father, he alone can fully contain the Father. ### Scripture references - Matt 27:37: quotation, high confidence - Phil 1:18: allusion, high confidence - John 19:20: allusion, high confidence - Ps 2:6: quotation, high confidence - Exod 28:36: allusion, high confidence - John 14:10: echo, medium confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:37; Phil 1:18; John 19:20; Ps 2:6; Exod 28:36–38; John 14:10. ### Citation (SBL) Origen, Comm. Ser. Matt. 130 (PG 13:1779a–1779b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-130). ## Commentary on Matthew, Latin Series 131 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-131 - Source: PG 13:1779b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ crucified among robbers fulfils Isaiah's prophecy, and his disciples too are counted among the lawless and persecuted, for the world punishes the outstanding in wickedness and in virtue alike. ### Latin text Tunc crucifixerunt cum eo duos latrones, unum a dextris, et unum a sinistris “. Crucilixus inter latrones Dominus sicut ipsi latrones implevit prophetiam dicentem de se " : Et cum iniquis deputatus est; et est videre discipulos ejus testimonium dantes culturae Dei quae per eum est introducta, cum iniquis reputari, et cum eis crucifigi, art passiones reliquas sustinere, sicut et illi. Mur.dus enim, et spiritus qui in eo est, summos semper persequitur, viros, et punit malitiae quidem, summos pr0pter‘ utilitatem multorum : summos autem virtutis,‘quo_niam nonestdignus mundus iste eis qui non considerant quae. videntur, sedi quas non videntur : et contemnunt, eum, sicut et olim sancti ambulantes in melotis, et in pellibus, et in speluncis, et in foveis terras, quorum non erat dignus mundus . ### English translation (Claude) “Then two robbers were crucified with him, one on the right and one on the left.” The Lord, crucified among robbers as though he were one of them, fulfilled the prophecy that says of him, “And he was reckoned among the lawless”; and one can see his disciples, who bear witness to the worship of God brought in through him, reckoned among the lawless, crucified with them, and enduring the other sufferings as they do. For the world, and the spirit that is in it, always persecutes and punishes the outstanding: those outstanding in wickedness, for the benefit of many; but those outstanding in virtue, because this world is not worthy of those who look not at the things that are seen but at the things that are not seen, and despise it, like the saints of old who went about in sheepskins and goatskins, in caves and holes in the ground, of whom the world was not worthy. ### Scripture references - Matt 27:38: quotation, high confidence - Isa 53:12: quotation, high confidence - 2 Cor 4:18: allusion, high confidence - Heb 11:37: allusion, high confidence - Heb 11:38: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:38; Isa 53:12; 2 Cor 4:18; Heb 11:37–38. ### Citation (SBL) Origen, Comm. Ser. Matt. 131 (PG 13:1779b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/118/#p-131). ## Commentary on Matthew, Latin Series 132 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-132 - Source: PG 13:1779b–1781a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Those who blaspheme Jesus are those who “pass by”, like heretics who have left the Church's way; they falsely made him the destroyer of the temple, whereas he rebuilds what others destroy; he did not come down from the cross to satisfy mockers, but showed himself Son of God to believers after descending to the dead and rising. ### Latin text Transeuntes autent blaspltentabant eum nmuentes capita sua, et dicentes : Val: qui destruebss templum, et in triduo recedificabas. Libera teipsum. Si Filius: Dei es, descende de cruce. Similiter et principes sacerdotum,deludentes eum cum Scribis, et senioribus,‘et Pliaristsis dicebant: Alios salvos fecit, seipsum non potest salvum facere. Si ipse est rex Ι) Israel, “descendat” nunc de cruce, et credimus illi. Confidit in Deum, liberabit nunc eum si vult ἐ dixit enim, quia Filius Dei sum ”. Nemo stans Iesum hlasphemat, neque recte incedens. Transeuntes enim blasphemabant eum, et sicut in Graeco habet, prcstereuntes, qui etiam macerie vineae dissoluta a‘Deo - vindemiant eos qui remanserunt. Scriptum est enim “ : Ut quid posuisti maceriem ejus , et vindexs miunt, eam omnes qui prietereunt viam? Quandiu, pedes meos εί, et non blasphemat Iesum. Si autem eeciderit, aut praeterierit, vel transierit, vel declinaverit, tunc eum blasphemat. Sicut adhuc qui in mala opera ceciderunt, et sicut qui reliquerunt terminos aeternos et viam Ecclesiae caelestis, et fluctuantur, et circumferuntur ab omni uento doctrina in fallacia hominum, in astutia, ad remedium erroris . Omnes enim haereses praetereuntes et declinantes esse si quis dixerit, non peccabit; propterea quod et ipsi inter praetereuntes habentur et blasphemant Jesum , non habentes caput firmum, sed moventes ipsum sursum et deorsum : quoniam non sunt prudentes. nec habent oculos suos in capite suo, in quo habere debuerant, Ecclesiaste di-. cente : Sapientis oculi in capite ejus sunt. Fratereuntium ergo et declinantium opus est Jesum blasphemare Filium Dei, quia nemo in spiritu loquens, dicit anathema Jesu “. Diversi autem blasphemantium sermones habentur, quorum unum est blasphemum, quod dicitur ab eis qui non intelligunt nec audiunt quae dicuntur, nec de quibus aflirmant : Jcsus enim dixit : Solvite templum hoc, et ego in triduo suscitabo illud . Praetereuntes autem, quasi falsi testes, contra Jesum dicebant quod non erat dictum de eo, appetentes eum : Vah qui, destruit templum Dei, et in triduo recdificat illud “. Non enim ipse destruit templum, sed quod alii destruunt ipse aedificat: sive templum preprium corporis, quod a ludatis fuerat traditum morti, sive templum testium suorum ett omnium qui habuerunt verbum Dei in se, et es insidiis impioru propter pietatem mortui sunt. Venit enim liora, quando omnes qui in monumentis sunt, audient eocem Filii Dei, et resurgent . Et non solum in eq quod dicebant : Qui destruit templum, mentiti sunt, sed etiam illud quod dixerunt: Et ego in triduo reredificabo ipsumaNee enim dixit reazdilicaturunt se templum, sed resuscitaturnm. Sermo enim aedi-fl licationis non ostendit subitaneum opus, suscita- - tionis autem ostendit. Et qui quidem deridebant, dicebant : Salva teipsum; ipse autem,qaccipiens virtutem a Patre, et hoc fecit: et amplius. Cunctis eiiim capientibus verbum suum,‘ salutem suam ostendit. Et illi quidem deridentes dicebant: Si Filius Dei es, descende de cruce. Ipse autem Filium .Dei se deridentibus quidem non ostendebat, ostendit autem credentibus sibi, postquam dispensavit quae oportebat eum dispensare in tribus illis disbus, postquam descendens ad inferos morti/iectuscorpore, uiuificatus autem in spiritu, spiritibus qui erant in carcereprcedicavit quod non crediderant aliquando quando exspectabatur patientia Dei in diebus Noe, cum fabricantur arca in qua pauci, id est octo attinuit, sunt salvati'per aquam . Et non est derelictus illic, sicut ipse dicebat : Quoniam non derelinques animamflmeam; in inferno ". Oportebat autem eum et ascendere ad proprium Patrem et Deum, ut ascendens in altum eaptivet captivitatem, et accipiat dona in homines ο, et post haec ostendat se fortiorem morte dicens ad eam : Ubi est, mors, aculeus tuus "? Similiter autem , caeteris praetereun- ' tibus et blasphemantibus eum, principes quoque sacerdotum et Scriba: praetereuntes, et ipsi dicebant ad eum victi virtutibus ante gestis ab eo : Alios salvos fecit, seipsum salvum facere non potest ". Videlicet non credentes quoniam qui alios salvare potuit, multo amplius poterat et scipsum salvare; et promittebant se credituros in eum quasi in rec gem Israel , si descendens a cruce videretur ab eis. Ipse autem non curabat indignum aliquid agere propter derisionis injuriam, et facere quod dieebatur ab eis extra rationem et ordinem. ### English translation (Claude) “And those passing by blasphemed him, wagging their heads and saying: Ah, you who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross. Likewise the chief priests too, mocking him with the scribes and elders and Pharisees, said: He saved others; he cannot save himself. If he is the king of Israel, let him come down now from the cross, and we will believe him. He trusted in God; let God deliver him now, if he wants him; for he said, I am the Son of God.” No one who stands, or who walks uprightly, blasphemes Jesus. For it was those passing by who blasphemed him, and, as the Greek has it, those going past, who also, when the wall of the vineyard has been broken down by God, strip the grapes of those who remain. For it is written: “Why have you broken down its wall, so that all who pass along the way pluck it?” As long as one's feet stand …, one does not blaspheme Jesus. But if he has fallen, or gone past, or passed over, or turned aside, then he blasphemes him. Such are those who have fallen into evil works, and those who have left the eternal boundaries and the way of the heavenly Church, and are tossed to and fro and carried about by every wind of doctrine, by the deceit of men, by craftiness in contriving error. For if anyone says that all heresies are those who go past and turn aside, he will not sin; since they too are counted among those passing by, and blaspheme Jesus, not having a steady head but moving it up and down; for they are not wise, nor do they have their eyes in their head, where they ought to have had them, as Ecclesiastes says: “The eyes of the wise man are in his head.” So it is the work of those who go past and turn aside to blaspheme Jesus, the Son of God, since no one speaking in the Spirit says “Jesus is anathema.” There are various words of the blasphemers, one of which is blasphemous because it is spoken by those who neither understand nor listen to what is said, nor to what they affirm. For Jesus said, “Destroy this temple, and I will raise it up in three days”; but those passing by, like false witnesses, said against Jesus what he had not said, attacking him: “Ah, you who destroy the temple of God and rebuild it in three days.” For he himself does not destroy the temple, but builds up what others destroy: whether the temple of his own body, which had been handed over to death by the Jews, or the temple of his witnesses and of all who have had the word of God in them and have died for piety through the plots of the impious. For the hour is coming when all who are in the tombs will hear the voice of the Son of God and will rise. And they lied not only in saying, “you who destroy the temple,” but also in what they said, “and I will rebuild it in three days.” For he did not say that he would rebuild the temple, but that he would raise it up. For the word “building” does not indicate a sudden work, but “raising up” does. And those who mocked him said, “Save yourself”; but he, receiving power from the Father, did this too, and more; for to all who receive his word he showed his salvation. And they, mocking, said, “If you are the Son of God, come down from the cross.” But he did not show himself as Son of God to those who mocked him; he showed it to those who believed in him, after he had carried out what he had to carry out in those three days, when, having descended to the lower world, put to death in the body but made alive in the spirit, he preached to the spirits in prison who had once disobeyed, when the patience of God waited in the days of Noah, while the ark was being built, in which a few, that is, eight souls, were saved through water. And he was not left there, as he himself said: “For you will not leave my soul in hell.” But he also had to ascend to his own Father and God, so that, ascending on high, he might lead captivity captive and receive gifts for men, and after this show himself stronger than death, saying to it: “Where, O death, is your sting?” Likewise, while the others were passing by and blaspheming him, the chief priests and the scribes too, passing by, themselves also said to him, overwhelmed by the mighty works he had done before: “He saved others; he cannot save himself”; evidently not believing that he who could save others could much more save himself; and they promised to believe in him as the king of Israel if they saw him come down from the cross. But he did not care to do anything unworthy because of the injury of their mockery, nor to do what they said, against reason and order. ### Scripture references - Matt 27:39: quotation, high confidence - Matt 27:40: quotation, high confidence - Matt 27:41: quotation, high confidence - Matt 27:42: quotation, high confidence - Matt 27:43: quotation, high confidence - Ps 80:12 (79:13 LXX): quotation, high confidence - Prov 22:28: allusion, medium confidence - Eph 4:14: quotation, high confidence - Eccl 2:14: quotation, high confidence - 1 Cor 12:3: allusion, high confidence - John 2:19: quotation, high confidence - John 5:28: quotation, high confidence - John 5:29: allusion, high confidence - 1 Pet 3:18: quotation, high confidence - 1 Pet 3:19: quotation, high confidence - 1 Pet 3:20: quotation, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Eph 4:8: quotation, high confidence - Ps 68:18 (67:19 LXX): allusion, high confidence - 1 Cor 15:55: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. “As long as one's feet stand …” renders a phrase garbled in the scan (pedes meos εί), perhaps an allusion to Ps 122:2 or 26:12; the gap is marked “…”. - Origen counts “all heresies” among “those passing by” who blaspheme Jesus, and speaks of his body “handed over to death by the Jews”; translated as written. The descent to the dead follows 1 Pet 3:18–20. - Quotations: Matt 27:39–43; Ps 80:12 (79:13 LXX); Prov 22:28; Eph 4:14; Eccl 2:14; 1 Cor 12:3; John 2:19; John 5:28–29; 1 Pet 3:18–20; Ps 16:10 (15:10 LXX); Eph 4:8; Ps 68:18 (67:19 LXX); 1 Cor 15:55. ### Citation (SBL) Origen, Comm. Ser. Matt. 132 (PG 13:1779b–1781a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-132). ## Commentary on Matthew, Latin Series 133 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-133 - Source: PG 13:1781a–1785b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Both robbers first reviled Jesus, but one was converted, a figure of those who believe after many sins; the darkness at the crucifixion was not a solar eclipse, impossible at the Passover full moon, but a local darkness over Judea, probably from clouds, figuring the darkness that came upon the Jewish nation until all Israel is saved. ### Latin text ldipsum autem et latrones qui crucifixi erant eum eo, improperabaut ei . Et apud Joannem sicut potuimus exposuimus de duobus latronibus qui fuerunt crucifixi cum Christo, qui secundum Matthacum quidem et Marcum improperavcrunt ei ambo in cruce. Secundum Lucam autem dicentem quoniam unus de pendentibus latronibus blasphemabat dicens τ Si tu es Christus, salva teipsum et nos. Respondeas autent alter increpabat eum dicens : Non times tu Deum quod in eadem damnatione es? Et nos quidem juste, nam condigna [actis recipimus: iste autent nihil mali fecit. Et dicebat ad Jesum : Memento mei cum teneris in regnum tuum . Rev spondens autem Jesus dixit ad eum, quiincrepa-C verat hlasphemautem : Amen dico tibi: Hodie me- :sm eris in paradiso . Conveniens ergo est, ut in primis quidem ambo latrones intelligantur Dominum hlaspbemasse: post hoc autem unum ex eis conversum esse, et credidisse tractantem apud seipsum his miraculis quae audiebat facta ab eo : forsitan autem et videns conversionem aeris, et tenebras fieri insuetas, et non sicut fieri frequenter solebant. Aut ne forte, sicut et illic diximus, alii sunt hi aluo latrones, qui ambo blasphemarunt. Sed ille latro qui salvatus est, potest esse mysterium corum qui post multas iniquitates crediderunt in Christum, et dixerunt Christo: ϐοειῐίιί sumus et configurati in morte Christi ε, et semper dicunt Filio Dei : Memor esto nostri cum veneris in re- Ι) gnum tuum, et ideo in paradiso sunt cum ipso. Α sexta autem hora tenebra: factm sunt super universam terram usque ad horam. nonam . Ad hunc textum quidam calumniantur cvangelicam veritatem, dicentes quomodo secundum textum νοτtest esse verum quod dicitur quia factae sunt tenebrae super omnem terram a sexta hora usque ad nonam, quod factum nulla refert histeria? Et dicunt quia, sicut solet fieri in solis defectione, sic facta est tunc defectio solis. Defectio autem solis a saeculo semper fuit in suo. tempore facta. Sed defectio solis qum secundum consuetudinem temporum ita currentium fieri solet, non in aliotenipore lit nisi in conventu solis et lunae, quando luna subtus currens solis impedit radios occurrens ei, et 00cursu suo lumen ejus obtundit. ln tempore autem quo passus est Christus, manifestum est quoniam conventus non erat lunae ad solem, quoniam tempus erat paschale , quod consuetudinis est agere quando luna solis plenitudinem habet et in tota est nocte. Quomodo ergo poterat lieri defectio solis cum luna esset plena et plenitudinem solis haberet? Quidam autem credentium, volentes defensionem aliquam introducere centra haec, augustiati sermonibus profitentium talia, ita dixerunt : Si nullum 923 prodigium novum factum fuisset in tempore passionis Christi, sed omnia secundum consuetudinem, crederetur secundum consuetudinem facta fuisse illa. defectio solis. Nune autem cum constet caetera prodigia quae tunc facta sunt, non secundum consuetudinem facta fuisse, sed nova et admiranda: nam et velum templi scissum est in duas partes a sursum usque deorsum, et terra contremuit, et petra: dirupta: sunt, et monumenta aperta sunt, et multa corpora dormientium sanctorum resurrexerunt 7'; manifestum est quoniam et illa defectio solis consequenter secundum caetera prodigia, nova contra consuetudinem facta est. [tem adversus haec filii menti hujus, qui prudentiores sunt filiis lucis in sua generatione , talia dicunt : Pone quia extra consuetudinem facta est illa defectio solis. in. tempore non antiquo sub principatu Romanorum , ita ut tenebrae flerent super omnem terram usque ad horam nonam, quomodo hoc factum tam mirabile nemo Graecorum, nemo barbarorum factum conscripsit in tempore illo, maxime qui chronica conscripserunt ,, et notaverunt sicubi tale aliquid novum factum est aliquando, sed soli hoc scripserunt vestri auctores? Et Phlegon quidem in Chronicis suis scripsit in principatu Tiberii Caesaris factum, sed non significavit in luna plena hoc factum. Vide ergo nisi fortis cst objectio haec, et potens movere omnemhominem sapientem qui nec illis dicentibus, nec istis scribentibus consentit, sed omnia cum ratione etjudicio audit. Et non est quidem durum, quod unusquisque fidelium qui credit quidem, non tamen cum ratione etcum judicio credit, ut ita sit constans in fide, ut etsi mille crimina obiiciant contra evangelicam fidem volentes destruere fidem nostram, ut in nulla parte eorum commoveatur scrmonibus, qui fingentes se credere Scripturis evangelicis, per occasionem unius aut alterius quaestionis, aut difficilis aut forte indissolubilis, adversantes Scripturis festinant fidem Christi et Evangeliorum ejus tollere de anima nostra, introduccntcs quasdam mirabiles res, et mirabilia Dei virtute consummata ad saeculares quasdam consuetudines transferre von lentes. Judicavi igitur bonum, ut accipiens bonum propositum eorum qui in [ide constantes esse desiderant, solutiones criminationum eorum, in quantum mihi ex Deo est virtus, inveniam pro evangelica veritate: ut fideles non solum [ide simplici, sed etiam ratione fidei muniantur in fide. Dicimus ergo quod Matthaaus et Marcus non dixerunt delc ctionem solis tunc factam fuisse, sed neque Lucas, secundum pleraque exemplaria habentia sic : Et erat liora fere sexta, et tenebra: facta sunt super omnem terram usque ad horam nonam, et obscuratus est sol . In quibusdam autem exemplaribus non habetur : Tenebrae facta: sunt, et obscuratus est sol; sed ita : Tenebrae [actm sunt super omnem terram sole deficiente. Et forsitan ausus est aliquis quasi manifestius aliquid dicere volens, pro : Et obseuratus est sol, ponere: Deficiente sole; existimans quod non aliter potuissent fieri tenebrae nisi sole deliciente. Puto autem magis quod insidiatores Ecclesia! Christi mutaverunt hoc verbum, quoniam tenebrae facta: sunt sole deficiente , ut verisimiliter Evangelia argui possint secundum adinventiones volentium arguere ea. Arbitror ergo, sicut caetera signa qure facta sunt in passioneipsius, in Jerusalem tantummodo facta sunt, sic et tenebrae tantummodo super omnem terram Iudaeam sunt factae usque ad horam nonam. Quae autem dico, in Jerusalem tantummodo haec facta sunt : quod velum templi scissum est, quod terra contremuit, quod petrae diruptxe sunt, quod monumenta aperta sunt. Nec enim ρ extra Judaeum petra) dirupta: sunt, aut monumenta aperta sunt alia, nisi ea tantum quae in Jerusalem erant aut forte in terra Iudaea. Nec alia terra tremuit tunc nisi terra Jerusalem : nec enim refertur alicubi quod omne elementum teme tremuerit in tempore illo, ut sentirent, verbi gratia, et quiin Ethio— · pia erant, et in India, et in Scythia; quod si factum fuisset, sine dubio inveniretur in historiis aliquibus eorum qui in chronicis scripserunt nova aliqua facta. Sicut ergo quod dicitur : Terra contremuit, refertur ad terram Jerusalem. aut si latius voluerit quis extendere, ad terram Judaaam , sic et tenebra: factae sunt ab liora sexta usque ad nonam super omnem terram, intellige quod super omnem terram Judaaam sunt factae, aut certe super Jerusalem tantum. Sic ergo qui intelligit, sine culpa intelligit, utnon, magnitudinem miraculi ostendere volens, incidat in risum sapientium saeculi hujus, et magis infidelitatem in hominibus sapientibus operetur quam fidem. Dicit autem aliquis contra base: Si non ex defectione solis facta: sunt tenebrae tunc super omnem terram Judaeam et Jerusalem. sed ex altera causa, ostende causam. Cui talia respondemus : Primum quidem , quod omnino evangelista: nec nominaverunt solem in isto loco, sed tantum quia tenebrae factae sunt super omnem terram. Si enim tenebrze factae sunt super omnem terram sole non nominato, sine dubio consequens est intelligere quasdam tenebrosissimas nubes, et forte non uuam, sed multas et majores concurrisse super terram Judwam et Jerusalem, ad cooperiendos radios solis, et ideo profundae factae sunt tenebrae a sexta hora usque ad nonam. Quomodo autem facta: sunt in tali loco diximus, ne forte et tenebrae palpabiics in {Egyptmn hoc modo facta: fuerunt tribus diebus ο, non ex solis defectione, sive autem ex eo quod nubes tenebrosae concurrerunt in unum, sive quod aer illic tunc spissior factus est super Egyptios tantum. Omnibus enim filiis Israel, sicut testatur Scriptura, fuerat lumen, in quibus fuerant commorati. Nam et impossibile estin solis defectione, quae lit ex concursione luna: ad solem . ιτίbns diebus continuis fieri tenebras: et crederetur aliqua alia tenebrarum causa fuisse in Egypto , ss vel nominatus fuisset sol, sive quasi obscuratus in tempore illo: nunc autem scriptura Exodi “ nihil aliud dicit nisi quia Moyses extendit manum suam in coelum, et facta; sunt tenebrae, et caligo, et ῳtera, super totam terram Egypti tribus diebus . et nemo vidit fratrem suum, neque surrexit aliquis de lecto suo tribus diebus. Quod autem dico super onmem terram Judmam vel Jerusalem, ut non omne elementum terrae intelligamus, illud est argumentum quod scriptum est in tertio libro Regnorum, ubi Abdias dispensator Achaz dixit Elite: Quid peccavi, quia dedisti servit"! "tum ἕη "fam" Αολιαθο tu mortificet me 7· Vivit Deus tuus, si est gens aut regnum ubi non misit dominus meus quaerere te, et dixi : Non est, et combussit regnum et regiones ejus, quoniam non inveniat te . Quis enim tam lapideus sit legens ista, ut existimet quoniam rex Israel Achab in omnem gentem mundi et in omne regnum orbis term misit quaerens Etiam, et combussit ubi. cunque dictum est: Non est Elias? Sed sine dubio exaggeratorie dicta sunt illa, ostendentia quod satis eum quaesivit in gentibus quie fuerunt circa Judaeum, secundum quod potuit requirere. Diximus autat etiam in aliis locis, quod cum dua: creature generales in sexta die facta: fuissent , primum qnidem animalia, deinde homo secundum imaginem Dei faClUS. consequens εει ιιι ει dies me SCXWS di. visus fuisse intelligatur in duas Species creatura: : ut ante sextam quidem animalia intelligantur fuisse creata; in sexta autem hora dixisse Dominum: Faciamus hominem ad imaginem nostram , ct fecisse eum tunc. Propter ouod conveniebat pro sa lete ejusdem hominis morientem, in ipsa hora sexta suspendi, ac a sexta hora propter hoc tene bras fuisse factas super onmem terram usque ad nonam. Etsicut Moyse manus extendente in caelum facta: sunt tenebrae super Egyptios servos Dei te nentes in sehitutcm, imago futurarum tenebrarum quae comprehensurus fuerant Algyptios : similiter et Christo in sexta hora manus extendente in cruce ad caelum super populum qui clamaverat : Tolle de terra hunc, ct : Crucifige, crucifige eum “ , facta: sunt tenebrae, et ab omni lumine sunt privati, et imago fuit tenebrarum illa futurarum quae comprehensura: fuerant gentem Jndzeam . quasi ausi sunt lumini vero manus suas inferre. Unde ex tunc omnis illa gens tenebris est repleta, sicut dicit Propheta : Obscurentur oculi eorum ne videant. ltem sub Moyse facta: sunt tenebrae et caligo super omnem terram IEgypti tribus diebus : et nemo vidit fratrem suum, neque surrexit delecto suo aliquis tribus diebus. Omnibus autem tiliis Israel erat lumen in omnibus locis in quibus commorabantur. Sub Christo autem tenebrat factae sunt super omnem terram Judaaam tribus horis, lumen autem fuit super omnem reliquam terram, quod ubique illuminat omnem Ecclesiam Dei in Christo. Et si usque ad nonam horam tenebrae fuerunt super omnem terram Judteam, manifestum est quoniam iterum lumen ejus refulsit, quia cum multitudo gentium intraverit, tunc omnis Israel salvus futurus est. Quod autem tribus horis factae sunt tenebrat super terram Iudaeam, illud ostendit quoniam propter peccata sua privati sunt a lumine Dei Patris, et a splendore Christi, et ab illuminatione Spiritus sancti. ### English translation (Claude) “And the robbers who had been crucified with him also reproached him in the same way.” In our work on John we explained, as best we could, about the two robbers who were crucified with Christ, who according to Matthew and Mark both reproached him on the cross. But according to Luke, one of the robbers hanging there blasphemed, saying, “If you are the Christ, save yourself and us.” But the other answered and rebuked him, saying: “Do you not fear God, since you are under the same condemnation? And we indeed justly, for we are receiving what our deeds deserve; but this man has done nothing wrong.” And he said to Jesus, “Remember me when you come into your kingdom.” And Jesus answered and said to the one who had rebuked the blasphemer, “Truly I say to you, today you will be with me in paradise.” It is fitting, then, to understand that at first both robbers blasphemed the Lord, but after this one of them was converted and believed, reflecting within himself on the miracles he had heard were done by Jesus, and perhaps also seeing the change in the air and the darkness coming on, unaccustomed and not as it often used to happen. Or perhaps, as we also said there, these two robbers who both blasphemed are different ones. But the robber who was saved can be a figure of those who, after many iniquities, have believed in Christ and said to Christ, “We have been crucified with him and conformed to the death of Christ,” and always say to the Son of God, “Remember us when you come into your kingdom”; and therefore they are in paradise with him. “Now from the sixth hour there was darkness over all the land until the ninth hour.” At this text some slander the truth of the Gospel, saying: How can what is said be true according to the text, that there was darkness over all the earth from the sixth hour until the ninth, an event which no history reports? And they say that, as happens in an eclipse of the sun, so an eclipse of the sun happened then. But an eclipse of the sun has always, since the world began, happened at its own time. An eclipse of the sun, as it usually occurs in the regular course of the times, happens at no other time than at the conjunction of sun and moon, when the moon, running beneath, meets the sun and blocks its rays, and by its meeting dims its light. But at the time when Christ suffered there was plainly no conjunction of the moon with the sun, since it was the time of the Passover, which by custom is kept when the moon is full of the sun's light and shines through the whole night. How, then, could an eclipse of the sun happen when the moon was full and had the full light of the sun? Some of the believers, wishing to bring some defence against these things, and hard pressed by the arguments of those who make such claims, said this: If no new wonder had happened at the time of Christ's passion, but everything had followed the usual course, that eclipse of the sun would be believed to have happened in the usual course. But since it is established that the other wonders which happened then did not happen in the usual course, but were new and astonishing (for the veil of the temple was torn in two from top to bottom, and the earth shook, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised), it is plain that that eclipse of the sun too, in keeping with the other wonders, happened in a new way, against the usual course. Again, against this the sons of this world, who are more prudent than the sons of light in their generation, say: Suppose that that eclipse of the sun happened against the usual course, at a time not long ago, under Roman rule, so that there was darkness over all the earth until the ninth hour; how is it that none of the Greeks and none of the barbarians wrote of so wonderful an event at that time, especially those who wrote chronicles and noted anything new of the kind that ever happened anywhere, but only your authors wrote of it? Phlegon indeed wrote in his Chronicles that it happened in the reign of Tiberius Caesar, but he did not indicate that it happened at full moon. See, then, whether this objection is not strong and able to move every wise man, who agrees neither with those who speak in this way nor with those who write in that way, but hears everything with reason and judgement. Indeed, it is not hard for each of the faithful who believes, though not with reason and judgement, to be so constant in faith that, even if they bring a thousand charges against the faith of the Gospel to destroy our faith, he is not moved at all by the words of those who, pretending to believe the Gospel Scriptures, seize the occasion of one question or another, difficult or perhaps insoluble, and, opposing the Scriptures, hasten to take the faith of Christ and of his Gospels out of our soul, bringing in certain wonderful things and wishing to reduce the wonders accomplished by the power of God to certain worldly regularities. I have judged it good, therefore, taking up the good purpose of those who desire to be constant in faith, to find answers to their charges on behalf of the truth of the Gospel, as far as God gives me strength, so that the faithful may be fortified in faith not only by simple faith but also by the reason of faith. We say, then, that Matthew and Mark did not say that an eclipse of the sun happened then; nor does Luke, according to most copies, which read thus: “And it was about the sixth hour, and darkness came over all the earth until the ninth hour, and the sun was darkened.” But some copies do not have “darkness came, and the sun was darkened,” but this: “Darkness came over all the earth, the sun failing.” Perhaps someone, wishing to say something more clearly, as he thought, dared to put “the sun failing” in place of “and the sun was darkened,” thinking that darkness could not have come except by the sun failing. But I think rather that those who plot against the Church of Christ changed this word, so as to read that the darkness came because the sun failed, in order that the Gospels might plausibly be refuted according to the inventions of those who wish to refute them. I think, then, that just as the other signs which happened at his passion happened only in Jerusalem, so the darkness too came only over all the land of Judea until the ninth hour. By “these things happened only in Jerusalem” I mean: that the veil of the temple was torn, that the earth shook, that the rocks were split, that the tombs were opened. For rocks were not split outside Judea, nor were other tombs opened than those which were in Jerusalem, or perhaps in the land of Judea. Nor did any other land shake then than the land of Jerusalem; for it is not reported anywhere that the whole element of the earth shook at that time, so that, for example, those in Ethiopia and India and Scythia felt it; if that had happened, it would without doubt be found in the histories of some of those who wrote chronicles of new events. So, as the words “the earth shook” refer to the land of Jerusalem, or, if one wishes to extend it more widely, to the land of Judea, so too, when it says that darkness came over all the land from the sixth hour to the ninth, understand that it came over all the land of Judea, or certainly only over Jerusalem. Whoever understands it in this way understands it without fault, so that, wishing to show the greatness of the miracle, he does not fall into the ridicule of the wise of this world, and produce unbelief rather than faith in wise men. But someone says against this: If the darkness over all the land of Judea and Jerusalem at that time did not come from an eclipse of the sun but from another cause, show the cause. To him we answer as follows. First, the evangelists did not name the sun at all in this place, but said only that darkness came over all the land. If, then, darkness came over all the land without the sun being named, it follows without doubt that we understand certain very dark clouds, and perhaps not one but many great ones, gathered over the land of Judea and Jerusalem to cover the rays of the sun, and so deep darkness came from the sixth hour until the ninth. We have said how it happened in such a place. Perhaps the darkness that could be felt in Egypt for three days also came about in this way, not from an eclipse of the sun, but either because dark clouds gathered together or because the air there became thicker at that time over the Egyptians alone. For all the sons of Israel, as Scripture testifies, had light where they lived. For it is also impossible, in an eclipse of the sun, which comes from the meeting of the moon with the sun, for darkness to last three continuous days; and some other cause of the darkness in Egypt would be believed only if the sun had been named, or said to be darkened at that time; but as it is, the book of Exodus says nothing else than that Moses stretched out his hand to heaven, and there was darkness and gloom, and the rest, over all the land of Egypt for three days, and no one saw his brother, nor did anyone rise from his bed for three days. And the argument for my saying “over all the land of Judea or Jerusalem,” so that we do not understand the whole element of the earth, is what is written in the third book of Kingdoms, where Obadiah, the steward of Ahab, said to Elijah: “What sin have I committed, that you are giving your servant into the hand of Ahab to put me to death? As your God lives, there is no nation or kingdom where my lord has not sent to seek you; and when they said, He is not here, he burned the kingdom and its regions, because he could not find you.” For who is so stony, reading this, as to think that Ahab, king of Israel, sent to every nation in the world and every kingdom on earth looking for Elijah, and burned every place where it was said, “Elijah is not here”? Without doubt these things were said with exaggeration, to show that he searched for him thoroughly among the nations around Judea, as far as he could search. We have also said in other places that, since two general kinds of creatures were made on the sixth day, first the animals, and then man, made in the image of God, it follows that the sixth day too is understood to have been divided between the two kinds of creatures: so that the animals are understood to have been created before the sixth hour, and at the sixth hour the Lord said, “Let us make man in our image,” and made him then. That is why it was fitting that he who was dying for the salvation of that same man should be hung on the cross at that very sixth hour, and that for this reason, from the sixth hour, darkness came over all the land until the ninth. And as, when Moses stretched out his hand to heaven, darkness came upon the Egyptians who held God's servants in slavery, an image of the darkness to come which was to seize the Egyptians, so likewise, when Christ at the sixth hour stretched out his hands on the cross toward heaven over the people who had cried, “Away with this man from the earth,” and, “Crucify, crucify him,” darkness came, and they were deprived of all light; and that was an image of the darkness to come which was to seize the Jewish nation, because they dared to lay their hands on the true light. Hence from that time the whole nation has been filled with darkness, as the prophet says: “Let their eyes be darkened, so that they do not see.” Again, under Moses there was darkness and gloom over all the land of Egypt for three days, and no one saw his brother, nor did anyone rise from his bed for three days; but all the sons of Israel had light in all the places where they lived. But under Christ darkness came over all the land of Judea for three hours, while there was light over all the rest of the earth, the light that everywhere illuminates the whole Church of God in Christ. And if the darkness lay over all the land of Judea until the ninth hour, it is plain that its light shone again; for when the fullness of the Gentiles has come in, then all Israel will be saved. But that darkness lay over the land of Judea for three hours shows that because of their sins they were deprived of the light of God the Father, of the splendour of Christ, and of the illumination of the Holy Spirit. ### Scripture references - Matt 27:44: quotation, high confidence - Luke 23:39: quotation, high confidence - Luke 23:40: quotation, high confidence - Luke 23:41: quotation, high confidence - Luke 23:42: quotation, high confidence - Luke 23:43: quotation, high confidence - Rom 6:6: allusion, high confidence - Phil 3:10: allusion, high confidence - Matt 27:45: quotation, high confidence - Matt 27:51: quotation, high confidence - Matt 27:52: quotation, high confidence - Luke 16:8: allusion, high confidence - Luke 23:44: quotation, high confidence - Luke 23:45: quotation, high confidence - Exod 10:21: quotation, high confidence - Exod 10:22: quotation, high confidence - Exod 10:23: quotation, high confidence - 1 Kgs 18:9: quotation, high confidence - 1 Kgs 18:10: quotation, high confidence - Gen 1:24: allusion, high confidence - Gen 1:26: quotation, high confidence - Gen 1:27: allusion, high confidence - John 19:15: quotation, high confidence - Ps 69:23 (68:24 LXX): quotation, high confidence - Rom 11:25: allusion, high confidence - Rom 11:26: quotation, high confidence ### Extrabiblical texts - Phlegon (Phlegon of Tralles, Chronicles): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 134 (from “Now from the sixth hour”), whose numeral was misread in the scan; it and a block of leaked footnote references are removed by logged corrections. Part of Obadiah's words (1 Kgs 18:9) is garbled in the scan and is translated by sense. - Origen reports the objections of critics and of Phlegon's chronicle, argues that the darkness was limited to Judea, and says that some copies of Luke 23:45 reading “the sun failing” were altered by enemies of the Church; translated as written. His fuller treatment of the two robbers is in his Commentary on John. - Origen reads the darkness as an image of the darkness that would “seize the Jewish nation” for laying hands on the true light, and adds that their light will shine again when “all Israel will be saved”; translated as written. - Quotations: Matt 27:44–45; Luke 23:39–45; Rom 6:5–6; Phil 3:10; Matt 27:51–52; Luke 16:8; Exod 10:21–23; 1 Kgs 18:9–10; Gen 1:24–27; John 19:15; Ps 69:23 (68:24 LXX); Rom 11:25–26. ### Citation (SBL) Origen, Comm. Ser. Matt. 133 (PG 13:1781a–1785b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-133). ## Commentary on Matthew, Latin Series 135 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-135 - Source: PG 13:1785b–1787a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's loud cry, “Why have you forsaken me?”, was not a lie nor a merely human complaint: he was forsaken in taking the form of a servant and enduring the cross, and his cry, uttered when darkness fell on Judea, expresses the forsaking of Israel for the salvation of the Gentiles and his grief at the sins of those for whom he suffered. ### Latin text Circa nonam autem horam clamavit Iesus voce magna , dicens : Eli, Eli, fama sabactltani ; ο hoc est : Deus meus, Deus meus, ut quid me dereliquisti ? Qui autem illic stantes erant, et audientes, dicebant, quia Eliam vocat iste “. Digne Deo requirendum est qtue fuitilla magna vox Christi, utrum magna rebus tnaguilicantilms magna mysteria, aut magna sensibili et corporali magnae vocis auditu. Puto autem quod onmis vox Christi Filii Dei magna est, etsi fuerit lenis ; et testatur de hoc ipso Scriptura, in locis maxime illis in quibus vult erigere auditorem, ut ,transgrediatur illud quod multi ἰηtclligere possunt in locis, et non manet in eo, quamvis scentulum simplicem intellectum hafiat in eo aliquant veritatem, ut intelligere possit aliqua digne propter magnam Domini vocem. Quoniam ergo his verbis ostendit aliquid esse absconditum magnum quod clamat ad Deum dicens : Quare me. dereliquisti? ideo requirendum est. quid estquod a Deo derelictus est Christus. Nec enim fas est ore- (lere cum mentiri dicentem : Quare me dereliquisti? Et quidam colore religionis pro Jesu , et quia non possunt exponere quid sit Christum derelinqui a Deo, arbitrantur et dicunt : Verum quidem est quod servi suscepit , et videntes in his voluntatem ejus qui ad haec talia eum misit, intelligimus quoniam, quantum ad illa in quibus fuerat forma Dei invisibilis, et imago secundum Patrem, derelictus a Patre est quando suscepit servi formam, et derelictus pro hominibus , ut talia et tanta susciperet, et usque ad mortem veniret, et mortem crucis, quat inter homines turpissima esse videtur. Extremum enim derelictionis ejus 925 factum est quando crucifixerunt eum, et posuerunt super caput ejus, quasi deridentes eum, litteras dicentes: llic est Jesus rea: Iudaeorum . Extremum autem derelictionis ejus erat et illud quod inter latrones est crucifixus, et. quod praetereuntes blaspltemabant eum moventes super eum capita, et quod principes cum Scribis dicebant: Alios salvos fecit, seipsum non potest salvumfacere . Adhuc autem et illud, quod etiam latrones improperabaut ei iu cruce. Ergo manifeste intelligere poteris quid sit quod 'dieit. Quare me dereliquisti ὀἳ faciens comparationem gloria: illius quam babuit apud Patrem, ad confusionem quam contemnens sustinuit crucem. Sedes enim illius erat sicut sol in conspectu Dei, et sicut luna perfecta in teternum, et erat testis eius fidelis in coelo ", postea autem et pro quibus dicit: Quare me dereliquisti? superaddidit dicens: Tu autem repulisti, et pro nihilo deduxisti, et distulisti Christum tuum, evertisti testamentum servi tui, profanasti in terra sanctitatem ejus, et caetera θ’. Et quandiu quidem fuit solis lumen etiam tanta et talia sustinens, non diccbat: Quare me dereliquisti ? Postquam autem vidit super omnem terrain Iudaeam usque ad horam nonam tenebras factas, dixit magna voce sua : Quare me dereliquisti ? lllud ostendere volens per hate, quoniam volens dereliquisti me, Pater, et talibus exinanitum calamitatibus tradidisti, ut populus qui fuerat apud te honoratus, recipiat quae in me ausus est, implens mensuram patrum suorum, et quae super prophetas fecit, ut privetur a lumine tute prospectiouis, et clliciatur in tenebris quasi te Deo jam nequaquam eis praesente. Sed et pro salute gentium dereliquisti me, ut derelictio Israel fieret gentium salus ’. Quid autem tam bonum fecerunt qui ex gentibus crediderunt, ul Ρτοίίυεο sanguine me? fu‘. per terram cfl'uso pro eis, emerem eos a malig‘no qui tenuerat eos? et quare faciem tuam avertisti, et factus sum conturbatus, ut dicam : Tristis est anima nica usque ad mortem Aut quid tale dignum facturi sunt homines pro quibus patior ista, ut pro eis ego patiar haec? sicut et Propheta jam ante de hoc ipso praedixit, quasi clamans ad te, et dicens δέ εν Quae utilitas, ο Pater, hominibus facta est in sanguine meo, dum descendo in corruptionem? Ν tmquid confitebitur tibi pulvis, aut annuntiabit ueritaίειιι tuam? Forsitan autem et videns peccata hominum pro quibus patiebatur, diccbat : Quare me dereliquisti ", ut fierem quasi qui colligit stipulam in messe, et sicut qui colligit racemos in vindemia, cum non sit botrio ad manducandum primitiva '7? Et haec dico, quia periit timoratus a terra, et qui corrigat inter homines non est ’. Unde non existimes humano more Salvatorem ista dixisse propter calamitatem qure comprehenderat eum in cruce. Si enim ita acceperis, non eris audiens magnam vocem in qua ista locutus est, nec digna voce divina requires. Ergo tenebrae quidem a sexta hora facta: sunt super omnem terram usque ad nonam : prius autem quam fittirctur nona, clamavit Dominus circa eam voce magrta, dicens quae scripta sunt, quasi postulans ut oriatur sol terra. solvens in ea tenebras trium horarum, secundum quod tradidimus supra. ### English translation (Claude) “About the ninth hour Jesus cried out with a loud voice, saying: Eli, Eli, lama sabachthani, that is, My God, my God, why have you forsaken me? And some of those who stood there, when they heard it, said: This man is calling Elijah.” We must inquire, in a manner worthy of God, what that loud voice of Christ was: whether it was loud in that it magnified great mysteries by its content, or loud to the senses and the bodily hearing. I think that every voice of Christ the Son of God is loud, even if it is gentle; and Scripture testifies to this, especially in those places where it wishes to raise the hearer up, so that he passes beyond what many can understand in these passages and does not stay there, although the simple understanding contains some truth, so that he may understand some things worthily because of the Lord's loud voice. Since, then, by these words he shows that there is something great hidden in his crying to God, “Why have you forsaken me?”, we must inquire what it means that Christ was forsaken by God. For it is not right to believe that he lied when he said, “Why have you forsaken me?” And some, under the colour of piety toward Jesus, and because they cannot explain what it is for Christ to be forsaken by God, think and say: It is true that he took the form of a servant … and seeing in these things the will of him who sent him to such things, we understand that, as regards those things in which he had been the form of the invisible God and the image according to the Father, he was forsaken by the Father when he took the form of a servant, and forsaken for men's sake, so as to undergo such great things and to come to death, even death on a cross, which among men is thought most shameful. For the extremity of his forsakenness came when they crucified him and put over his head, as if mocking him, letters saying, “This is Jesus, the king of the Jews.” The extremity of his forsakenness was also that he was crucified between robbers, that those passing by blasphemed him, wagging their heads at him, and that the rulers with the scribes said, “He saved others; he cannot save himself”; and further, that even the robbers reproached him on the cross. So you will be able to understand plainly what he means by saying, “Why have you forsaken me?”, comparing the glory he had with the Father with the shame he endured when he despised the cross. For his throne was like the sun before God, and like the moon established for ever, and he was a faithful witness in heaven; but afterwards, speaking of those for whom he says, “Why have you forsaken me?”, he added: “But you have rejected and brought to nothing, you have put off your Christ; you have overturned the covenant of your servant, you have profaned his holiness on the earth,” and the rest. And as long as the light of the sun remained, though he was enduring such great things, he did not say, “Why have you forsaken me?” But after he saw that darkness had come over all the land of Judea until the ninth hour, he said with his loud voice, “Why have you forsaken me?”, wishing to show by this: You have forsaken me willingly, Father, and handed me over, emptied, to such calamities, so that the people who had been honoured by you may receive the reward of what they dared against me, filling up the measure of their fathers and of what they did to the prophets, so that they may be deprived of the light of your regard and cast into darkness, as though you, God, were no longer present to them. But you have also forsaken me for the salvation of the Gentiles, so that the forsaking of Israel might become the salvation of the Gentiles. But what good have those from the Gentiles who believed done, that by my precious blood poured out on the earth for them I should redeem them from the evil one who had held them? And why did you turn your face away, and I was troubled, so that I said, “My soul is sorrowful unto death”? Or what worthy thing will the men do for whom I suffer these things, that I should suffer these things for them? As the prophet too foretold of this very thing long before, as if crying to you and saying: “What profit, Father, has come to men in my blood, while I go down to corruption? Will the dust confess to you, or declare your truth?” And perhaps also, seeing the sins of the men for whom he was suffering, he said, “Why have you forsaken me,” so that I have become like one who gathers stubble at harvest, and like one who gleans grapes at the vintage, when there is no cluster to eat, no first-ripe fruit? And I say this because the godly man has perished from the earth, and there is no one among men who sets things right. So do not think that the Saviour said these things in a human way because of the calamity that had come upon him on the cross. For if you take it so, you will not hear the loud voice in which he spoke them, nor seek what is worthy of the divine voice. So darkness came over all the land from the sixth hour until the ninth; but before the ninth hour had passed, at about that hour, the Lord cried out with a loud voice, saying what is written, as if asking that the sun should rise on the land and dispel the darkness of the three hours, as we explained above. ### Scripture references - Matt 27:46: quotation, high confidence - Matt 27:47: quotation, high confidence - Ps 22:1 (21:2 LXX): quotation, high confidence - Phil 2:7: allusion, high confidence - Phil 2:8: allusion, high confidence - Col 1:15: allusion, high confidence - Heb 12:2: allusion, high confidence - Ps 89:36 (88:37 LXX): quotation, high confidence - Ps 89:37 (88:38 LXX): quotation, high confidence - Ps 89:38 (88:39 LXX): quotation, high confidence - Ps 89:39 (88:40 LXX): quotation, high confidence - Matt 23:32: allusion, high confidence - Rom 11:11: allusion, high confidence - Ps 30:7 (29:8 LXX): quotation, high confidence - Matt 26:38: quotation, high confidence - Ps 30:9 (29:10 LXX): quotation, high confidence - Mic 7:1: quotation, high confidence - Mic 7:2: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Words are lost in the scan after “he took the form of a servant”; the gap is marked “…”. A block of leaked footnote references is removed by a logged correction. - Christology: Origen rejects reading the cry as merely human, and explains Christ's forsakenness by his emptying in the form of a servant and by the forsaking of Israel; translated as written. - Quotations: Matt 27:46–47; Ps 22:1 (21:2 LXX); Phil 2:6–8; Col 1:15; Heb 12:2; Ps 89:36–39 (88:37–40 LXX); Matt 23:32; Rom 11:11; Ps 30:7, 9 (29:8, 10 LXX); Matt 26:38; Mic 7:1–2. ### Citation (SBL) Origen, Comm. Ser. Matt. 135 (PG 13:1785b–1787a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-135). ## Commentary on Matthew, Latin Series 136 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-136 - Source: PG 13:1787a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Had the bystanders understood that Jesus was calling on God, they would have learned from his prayer, greater than Jonah's, to pray even in extreme distress. ### Latin text Quidam autem illic stantes, et audientes, dicebant, quia Etiam vocat istc. Caneri autem dicebant: Sine rideamus. si venit Elius, et liberet cum . Tanquam si audissent quoniam Deum vocat, utique mirati fuissent orationem ejus in cruce majorem quam fuit oratio Jonae arantis in utero ceti, et prodilicati fuissent, ut etiam in extremis calamitatibus constituti orare non desinant Deum. Majorem autem dico orationem Christi fuisse, quam Jona' in utero ceti, propter magnitudinem rerum qua: demonstrantur ex ea, et propter magnum afl'ectum voluntariae passionis ejus. ### English translation (Claude) “And some of those who stood there, when they heard it, said: This man is calling Elijah. But the others said: Wait, let us see whether Elijah comes to save him.” If they had heard that he was calling on God, they would surely have marvelled at his prayer on the cross, greater than the prayer of Jonah praying in the belly of the whale, and would have been edified, so as never to cease praying to God even when placed in the utmost calamities. I say that Christ's prayer was greater than Jonah's in the belly of the whale because of the greatness of the things it shows, and because of the great disposition of his voluntary passion. ### Scripture references - Matt 27:47: quotation, high confidence - Matt 27:49: quotation, high confidence - Jonah 2:1: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:47, 49; Jonah 2:1–9. ### Citation (SBL) Origen, Comm. Ser. Matt. 136 (PG 13:1787a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-136). ## Commentary on Matthew, Latin Series 137 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-137 - Source: PG 13:1787a–1788a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The vinegar offered to Jesus fulfils the psalm; Origen applies it to writers who fill a “sponge” with falsehoods against Christ, to heretics who put alien doctrines in his mouth, and to believers who live badly, and urges giving Christ the pure wine of truth. ### Latin text Et continuo accurrens unus es eis, accepta spongia implevit aceto, et imposuit arundini, et da- (ut ei bibere ι. Et implevit prophetiam in se dicentem de se : Et dederunt in escam meam fel, et in siti mea potaverant'me aceto. Ideo et secundum Ioannem cum accepisset Jesus acetum eum felle, dixit: Consummatum est etiam hoc quod de me Scriptura praedixerat. Jucunde autem quis potest uti hoc textu adversus eos qui maligna vel scripserunt vel scribunt adversus Christum, de quibus dicit lsaias δε Va: qui scribunt maligna. Scribentes enim maligna scribunt. Dico autem de illis qui conscriptiones aliquas dimiserunt, iniquitatem in excelsum loquentes. Et utetur quis hoc textu videns eos ex quibusdam auditionibus sive ethnicorum verborum, sive barbaricorum sermonum congregantes, et facientes narrationem quasi spongiam quamdam, adimplentes eam non de verbo potabili, neque vino laetifieante cor hominis, neque de aqua refectionis, sed de aliquo contrario, et nocivo, et non potabili aceto intelligibili; et hanc spongiam imponunt calamo scriptura: suae, et quantum ad se, laesiones inferunt Jesu ex hujusmodi potu. Et quidam quidem dant Jesu bibere vinum cum felle permistum, quod non vult bibere :Jcsus Filius Dei; alii autem non vinum, sed acetum. Et forsitan quanticunque secundum doctrinam quidem ecclesiasticam sapiunt, vivunt autem male, dant ei vinum bibere felle permistum; qui autem alienas a veritate sapientias applicant Christo, quasi eo ea dicenti, hi spongiam implentes aceto imponunt calamo, et potant eum. Sunt autem qui et acetum et fel, sicut Joannes scribit, offerunt ori ejus; et forsitan qui sapiunt tantummodo male, spongiam implent aceto, et imponunt calamo. scriptum sum, et potant eum: qui autem et sapiunt male de dispensationibus Christi, et vivunt nequiter, hi spongiam plenam ex aceto eum felle et hyssopo imponentes calamo Scriptura), ofl‘erunt ori ejus. Qui autem neque vinum ejus bibere vult propter fellis commistionem, multo magis non bibet acetum, neque acetum felle permistum. Propterea nos vinum mundum ab omni acerbitate et amaritudine, vinum quod laetificat eor hominis, et cor ipsius Filii Dei, accipientes ex eo ipso Salvatore nostro Iesu, qui est vitis vera, potemus eum et discipulos ejus, ut dicat de nobis bene potantibus eum et discipulos ejus : Silii, et dedistis mihi potum . Accipiamus et aquam refectionis cum qua nutrit justos Pastor bonus, ut qui pascuntur ab eo dicant: Super aquam refectionis educavit nos . ### English translation (Claude) “And at once one of them ran, took a sponge, filled it with vinegar, put it on a reed, and gave him to drink.” And he fulfilled in himself the prophecy that speaks of him: “And they gave me gall for my food, and in my thirst they gave me vinegar to drink.” That is why, according to John too, when Jesus had received the vinegar with gall, he said, “It is finished,” meaning this too, which Scripture had foretold of me. One may aptly use this text against those who have written or are writing malicious things against Christ, of whom Isaiah says, “Woe to those who write malice”; for in writing they write malice. I mean those who have left behind writings, speaking iniquity on high. And one will use this text on seeing them gather from certain hearsay, whether pagan words or barbarian talk, and compose a narrative like a sponge, filling it not with a drinkable word, nor with wine that gladdens the heart of man, nor with the water of refreshment, but with something contrary, harmful, and undrinkable, a vinegar of the mind; and they put this sponge on the reed of their writing, and, as far as in them lies, injure Jesus with such a drink. And some give Jesus wine mixed with gall to drink, which Jesus, the Son of God, will not drink; others give not wine but vinegar. And perhaps those who think according to the Church's teaching but live badly give him wine mixed with gall to drink; but those who attach to Christ wisdoms foreign to the truth, as though he had said them, fill the sponge with vinegar, put it on a reed, and give it to him to drink. And there are those who, as John writes, offer both vinegar and gall to his mouth. And perhaps those who only think wrongly fill the sponge with vinegar, put it on the reed of their writing, and give him to drink; but those who both think wrongly about Christ's dispensations and live wickedly put a sponge full of vinegar with gall and hyssop on the reed of Scripture and offer it to his mouth. But he who will not even drink his wine because of the gall mixed with it will much less drink vinegar, or vinegar mixed with gall. Therefore let us receive from our Saviour Jesus himself, who is the true vine, wine pure of all sharpness and bitterness, wine that gladdens the heart of man and the heart of the Son of God himself, and give it to him and his disciples to drink, so that he may say of us, who give drink well to him and his disciples, “I was thirsty, and you gave me drink.” Let us receive too the water of refreshment with which the Good Shepherd nourishes the righteous, so that those who are fed by him may say, “He has brought us up beside the water of refreshment.” ### Scripture references - Matt 27:48: quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - John 19:29: allusion, high confidence - John 19:30: quotation, high confidence - Isa 10:1: quotation, high confidence - Ps 73:8 (72:8 LXX): quotation, medium confidence - Ps 104:15 (103:15 LXX): allusion, high confidence - Ps 23:2 (22:2 LXX): quotation, high confidence - John 15:1: allusion, high confidence - Matt 25:35: quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Origen applies the vinegar and gall to writers hostile to Christ, to those who “attach to Christ wisdoms foreign to the truth”, and to those who live badly; translated as written. John's account mentions hyssop, not gall (John 19:29). - Quotations: Matt 27:48; Ps 69:21 (68:22 LXX); John 19:29–30; Isa 10:1; Ps 73:8 (72:8 LXX); Ps 104:15 (103:15 LXX); Ps 23:2 (22:2 LXX); John 15:1; Matt 25:35. ### Citation (SBL) Origen, Comm. Ser. Matt. 137 (PG 13:1787a–1788a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/132/#p-137). ## Commentary on Matthew, Latin Series 138 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-138 - Source: PG 13:1788a–1790a - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Christ's last loud cry was “Into your hands I commend my spirit”; to commit one's spirit to God in death belongs only to the saints, whom God will raise as he raised Christ; the tearing of the outer veil reveals the mysteries hidden until Christ, while the inner veil will be removed when what is perfect has come. ### Latin text Iesus autem iterum clamans roce magna, emisit spiritum ". Quantum ad Matthazum quidem dicentem, iterum clamasse 'Jesum voce magna et emisisse spiritum, non autem manifestantem qua: fuerit vox illa magna qua clamavit iterur, erat dicere quoniam eamdem vocem clamavit imm quam supra clamaverat dicens: Deus, Deus meus . Sed quia Lucas manifeste scribit quam vocem clamavit cum emitteret spiritum, dicens : In manus tuas commendo spiritum nicum ’ς est intelligere et in isto loco quod vox illa quam iterum clamavit emittens spiritum, fuit ista : In manus tuas commendo spiritum meum. Si ergo emittere spiritum, aut, sient Joannes scribit , tradere spiritum, idipsum erat quod est mori, simpliciter erat intelligendum quod dicitur in hoc loco. Emisit spiritui. Kunc autem, eum mortem nihil aliud esse definiant sapieyes nisi separationem anima: a corpore, videamus ne forte aliud est simpliciter mori, aliud autem voce magna clamare, et emittere spiritum, sicut praesens exponit blattbazus; aut in manus Dei com— ‘mendare spiritum, et dimittere spiritum, secundum quod dicit Lucas‘; aut inclinare caput, et tradere spiritum, sicut Joannes exponit. Et mori quidem omnium hominum est, etiam malorum, quoniam omnium animm separantur a corpore, etiam iniquorum, qui dicere non possunt qna: dixit Christus exiens de corpore suo. Magnam autem vocem clamare, et sic emittere Spiritum, quod est in manus Domini commendare spiritum, et sic ditniuere spi. ritum; aut inclinare caput, et tradere spiritum, non est nisi tantum sanctorum qui bonis operibus Deum sibi przeparaverunt sicut et Christus, ut possint exeuntes de mundo tiducialiter in manus Dei commendare vel tradere spiritum suum. Si ergo intelleximus quid est magnam vocem clamare, et sic emittere spiritum, id est in manus Dei commendare: sic enim exposuimus supra proferentes expositionem evangelista: Lueze : si intelleximus quid est inclinare caput, et tradere spiritum, festinemus vitam nostram servare, ut in exitu nostro possimus et nos magnam vocem clamare, et sie emittere spiritum; aut inclinare caput, et tradere spiritum, sicut Jesus qui inclinavit caput, et quasi supra Patris gremium illud repausans exiit, qui poterat illud in sinu suo fovere, et confortare. Quod si vis audire quid profuit Christo magnam vocem clamasse, et sic emisisse spiritum, id est in manus Domini commendasse spiritum, et sic emisisse; aut inclinasse eaput super gremium Patris. et tradidisse spiritum, παι quod dicit Propheta : Propter hoc enim non dereliquit animam ejus in inferno, nec dedit eum ridere corruptionem. Si ergo et nos ita nos gesserimus, ut possimus commendare spiritus nostros in manus Dei, aut inclinare caput super gremium Dei, et sic tradere spiritum, sine dubio neque nostras animas derelinquet in inferno, nec dabit nos in corruptione in perpetuum manere : sed qui illum post diem tertium revocavit ab inferis, et nos revocabit in tempore opportuno : et qui illi donavit ut non videat caro ejus corruptionem, nobis donabit, non quidem ut non videat caro nostra corrup- ο tionem, sed ut liberetur a corruptione tempore opportuno: quoniam ille quidem peceatum non fecit, neque dolus inventus ρει in ore ejus: nos autem justi erimus, si vel aliquando a peceatis recesserimus. Deinde autem quoniam iterum voce magna clamans et dicens · Pater, in manus tuas commendo spiritum meum, emisit spiritum, ideo eo Spiritum emittente signa facta sunt super eum, et prodigia testificantia dignitatem ejus hoc modo: Et ecce velum templi scissum est in duas partes a summo usque deorsum . ρυθιιόὶυ quidem Jesus non susceperat pro hominibus mortem, ipse exspectatio gentium constitutus, velum templi interiora templi velabat: Oportebat enim ea velari, donec ille qui solus ea poterat revelare, manifesta faceret ea videre volen- ι) tibus, ut per mortem Christi Jesu destruentis credentium mortem, qui liberati fuerint a morte, possint aspicere quaz sunt intra velum. Quae autem fuerint illa non est temporis hujus exponere, quoniam multam et diliieilem interpretationem sunt. habentia. Opportunius autem convenit ea exponere in tertio libro Regnorum, etin secundo libro Paralipomenon, in quibus scriptum est de templo,et de his qua! posita sunt intra velum: hic autem hoc tantum scriptum est, quia velum templi conscissum est in duas partes, a sursum usque deorsum. Quieret autem aliquis qui non negligenter intelligit Scripturas, et aspicit duo esse vela, unum quidem interiusquod velat927 Sancta sanctorum, alterum autem exterius, sive tabernaculi, sive templi, quae figura: erant tabernaculi sancti, quod praeparavit ab initio Pater. Quorum velorum templi unutn scissum est in duas partes a summo usque deorsum, quando voce niagna clamans Jesus emisit spiritum : hoc ostendens, sicut puto, mysterium, quoniam in passione Demini Salvatoris velum quod erat a foris, conscissum est a summo usque deorsum, ut ab initio mundi usque ad deorsum, id est usque ad finem ejus, eonseisso velamine mysteria publicentur, quae usque ad Christi adventum rationabiliter fuerant oeeulta. Et nisi ex parte cognosceremus, sed jam nunc manifestarentur omnia, adhuc in corpore constitutis dilectis Christi discipulis, utrumque velum fuerat conseindendum, id est quod a foris est et interius. Nune autem quoniam ad scientiam rerum novarum producimur. ideo quod a foris quidem fuerat velum, interim conscinditur a sursum usque deorsum, ut quando venerit quod- perfectum est, et revelata fuerint caetera quae restabant, tune auferatur etiam secundum velum, ut videamus etiam quae intra secundum velum sunt occultata, veram arcam testamenti, et sicut ipsa se habet natura, videamus cherubim, et prepitiatorium verum, et repositionem marinae in aureo vase, et omnia manifesta atque majora illis, qua; per legem Moysis fuerant demonstrata, in quibus dixit Deus ad eum : Facias omnia secundum formam eorum, qua ostensa sunt in monte . Nihil ergo est mirum, quod velum templi conseissum est, quod interiora velabat mysteria, ut videant discipuli Christi, accipientes oculos spiritales, ea quae nulli ante Jesum fuerant demonstrata. Nemo enim nisi solus princeps sacerdotum, quae fuerant ante velum secundum videt. Sed Aaron quidem, et qui exeo erant, neque virtutem, neque dignitatem habebant revelare quae ipsi videbant alicui alteri : solus autem qui cum jurejurando factus est princeps sacerdotum in :eternum secundum ordinem Melchisedee, potuit per dispensationem mortis suae conscindere velum templi in duas partes a sursum usque deorsum, ut videantur quae fuerant intus oculis qui talia possunt videre. ### English translation (Claude) “And Jesus, crying out again with a loud voice, gave up his spirit.” As for Matthew, who says that Jesus cried out again with a loud voice and gave up his spirit, but does not make plain what that loud voice was with which he cried out again, one could say that he cried out again with the same words he had cried out above, “God, my God.” But since Luke writes plainly what words he cried out as he gave up his spirit, saying, “Into your hands I commend my spirit,” we can understand in this passage too that the words he cried out again as he gave up his spirit were these: “Into your hands I commend my spirit.” If, then, to give up the spirit, or, as John writes, to hand over the spirit, were the same as to die, what is said in this passage, “he gave up his spirit,” would have to be understood simply. But since the wise define death as nothing other than the separation of the soul from the body, let us see whether simply to die is one thing, and another to cry out with a loud voice and give up the spirit, as Matthew, whom we are expounding, relates; or to commend the spirit into God's hands and send it forth, as Luke says; or to bow the head and hand over the spirit, as John relates. To die belongs to all men, even the wicked, since the souls of all, even of the unrighteous, are separated from the body; but they cannot say what Christ said as he went out of his body. But to cry out with a loud voice and so give up the spirit, that is, to commend the spirit into the Lord's hands and so send it forth, or to bow the head and hand over the spirit, belongs only to the saints, who by good works have prepared God for themselves, as Christ did, so that when they go out of the world they can confidently commend or hand over their spirit into God's hands. If, then, we have understood what it is to cry out with a loud voice and so give up the spirit, that is, to commend it into God's hands (for so we explained above, bringing in the account of the evangelist Luke), and if we have understood what it is to bow the head and hand over the spirit, let us hasten to keep our life, so that at our departure we too may be able to cry out with a loud voice and so give up the spirit, or bow the head and hand over the spirit, like Jesus, who bowed his head and went out as if resting it on the Father's bosom, the Father who could cherish and strengthen it in his bosom. And if you wish to hear what it profited Christ to cry out with a loud voice and so give up the spirit, that is, to commend the spirit into the Lord's hands and so send it forth, or to bow his head on the Father's bosom and hand over the spirit, it is what the prophet says: “For this reason he did not leave his soul in hell, nor let him see corruption.” If, then, we too so conduct ourselves that we can commend our spirits into God's hands, or bow our head on God's bosom and so hand over the spirit, without doubt he will neither leave our souls in hell nor let us remain in corruption for ever; but he who called Christ back from hell after the third day will call us back too at the proper time; and he who granted him that his flesh should not see corruption will grant us, not that our flesh should not see corruption, but that it be freed from corruption at the proper time. For he committed no sin, nor was deceit found in his mouth; but we will be righteous if we withdraw from our sins, even if only at some point. Then, since he cried out again with a loud voice, saying, “Father, into your hands I commend my spirit,” and gave up his spirit, signs therefore took place over him as he gave up his spirit, and wonders bearing witness to his dignity, in this way: “And behold, the veil of the temple was torn in two from top to bottom.” As long as Jesus had not undertaken death for men, he who was appointed the expectation of the nations, the veil of the temple veiled the inner parts of the temple. For they had to be veiled until he who alone could reveal them should make them plain to those who wished to see, so that through the death of Christ Jesus, who destroyed the death of believers, those freed from death might look upon what is within the veil. What those things were it is not the time now to explain, since they call for a long and difficult interpretation; it is more fitting to explain them in the third book of Kingdoms and the second book of Chronicles, where the temple and the things placed within the veil are described. Here it is written only that the veil of the temple was torn in two from top to bottom. One who understands the Scriptures with care will ask, observing that there were two veils: one inner, which veiled the Holy of Holies, and the other outer, whether of the tabernacle or of the temple, which were figures of the holy tabernacle which the Father prepared from the beginning. Of these veils of the temple one was torn in two from top to bottom when Jesus cried out with a loud voice and gave up his spirit, showing, as I think, this mystery: that at the passion of the Lord Saviour the veil that was outside was torn from top to bottom, so that, from the beginning of the world to the bottom, that is, to its end, the veil being torn, the mysteries might be made public which until Christ's coming had, with reason, been hidden. And if we did not know only in part, but everything were already made plain while Christ's beloved disciples are still in the body, both veils would have had to be torn, the outer and the inner. But as it is, since we are being led forward to the knowledge of new things, the outer veil is torn from top to bottom for the time being, so that when what is perfect has come, and the rest that remains has been revealed, then the second veil too may be taken away, so that we may see what is hidden within the second veil as well: the true ark of the covenant; and we may see, as they are in their nature, the cherubim and the true mercy seat, and the store of manna in the golden jar, and all things plain and greater than those shown through the law of Moses, in which God said to him, “Make everything according to the pattern of the things shown you on the mountain.” It is no wonder, then, that the veil of the temple which veiled the inner mysteries was torn, so that the disciples of Christ, receiving spiritual eyes, might see the things which had been shown to no one before Jesus. For no one but the high priest alone saw what was within the second veil. But Aaron, and those descended from him, had neither the power nor the dignity to reveal to anyone else what they saw; only he who was made high priest for ever with an oath, according to the order of Melchizedek, could, through the dispensation of his death, tear the veil of the temple in two from top to bottom, so that what was inside might be seen by eyes able to see such things. ### Scripture references - Matt 27:50: quotation, high confidence - Matt 27:51: quotation, high confidence - Luke 23:46: quotation, high confidence - John 19:30: allusion, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - 1 Pet 2:22: quotation, high confidence - Gen 49:10: allusion, medium confidence - 1 Kgs 6:16: allusion, medium confidence - 2 Chr 3:14: allusion, medium confidence - Heb 9:3: allusion, high confidence - Heb 9:4: allusion, high confidence - 1 Cor 13:9: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - Exod 25:40: quotation, high confidence - Heb 8:5: allusion, medium confidence - Heb 7:21: allusion, high confidence - Ps 110:4 (109:4 LXX): allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Two blocks of leaked footnote references are removed by logged corrections. - Quotations: Matt 27:50–51; Luke 23:46; John 19:30; Ps 16:10 (15:10 LXX); 1 Pet 2:22; Gen 49:10; 1 Kgs 6; 2 Chr 3–5; Heb 9:3–4; 1 Cor 13:9–10; Exod 25:40 (cf. Heb 8:5); Heb 7:20–21; Ps 110:4 (109:4 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 138 (PG 13:1788a–1790a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-138). ## Commentary on Matthew, Latin Series 139 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-139 - Source: PG 13:1790a–1792b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The earthquake signifies all flesh shaken by the new covenant; the split rocks are the prophets, whose hidden mysteries are opened in Christ; the opened tombs are bodies of souls dead to God, raised to faith after Christ's resurrection; these wonders happen daily in the soul, and seeing them spiritually is greater than seeing them bodily. ### Latin text Et terra mota est, et petra: scissa: sunt, et monumenta aperta sunt, et multa corpora sanctorum dormientium resurrexerunt, et exeuntes de monumentis post resurrectionem ipsius introierunt in sanctam civitatem, et apparuerunt multis ιδ. Et terra mota est, id est omnis caro novo verbo, et novis rebus secundum novum testamentum, et novo cantico, et novis omnibus, atque coelestibus venientibus super terram, sicut et Propheta de hoc ipso in aliquo dicit loco " : Conturbati sunt omnes, qui videbant eos. id est discipulos Christi, et timuit ontnis homo. item per alterum prophetam Dominus dicit “ : Adhuc semel, et ego movebo uelum, et ter- · ram, et mare, et aridam. Dicentes autem pauca de motu terra), non inutiliter dicamus et de petrisscissis in passione Domini Salvatoris, quae mysterium luerunt, sicut arbitror, prophetarum : manifestata; sunt enim in Christi adventu lex et pro; phetze: propter quod ad Dominum convcrtentibus cum legitur Moyses, velamen quod positum fuerat super eor eorum, tollitur, et quod in lectione Veteris ‘l‘estamenti positum erat velamen, in Christo aboletur. Apertze sunt ergo nunc petrae, et scissa: sunt. ut in profundis eorum posita spiritalia mysteria videamus. Probamus autem scissas tunc petras, esse prophetas : primum quidem ex eo quod Christus dicitur petra spiritalis, et rationis est omnes imitatores Christi dici similiter petras, sicut et lux mundi dicuntur ex eo quod ipse Dominus eorum lux est mundi :deinde etiam ex eo quod ipse Petrus a Domino petra est appellatus, cum dicitur ei ": Tu es Petrus, et super hanc petram aedificabo Ecclesium meam, et parte inferorum non prwralebunl ei. Maxime autem hoc demonstratur ex eo quod omnes quibus non praevalent portae inferorum, qui opus nominis petra: habent in se, id est apostoli et prophetae, petrae sunt et ipsi, ct sunt fundamenta eorum qui super eos aedificantur, secundum quod ait Apostolus : Superazdificati super fundamentum apostolorum et prophetarum, ipsa summa angulari lapide Iesu Christo Domino nostro. Superaedilicantur autem apostolis et prophetis maxime qui sunt de Ecclesia immaculata, et apostolos Christi imitantur, et prephetas non spernunt, sed scrutantur etiam eorum Scripturas. Nunc et de monumentis apertis dicamus. Venit autem hora secundum quod promiserat Christus, ut qui in monumentis sunt, audiant vocem Filii. et vivant ’9. Propterea audientibus eis vocem Filii Dei, monumenta sunt aperta, quae clausa quidem fuerunt quandiu mortui erant in eis : aperta sunt autem, ut qui resurrexerant egrediantur ex monumentis, non ante resurrectionem Primogcniti ex mortuis, sed post resurrectionem ipsius, et resurgentes derelinquant quidem monumenta, ingrediantur autem ο in civitatem sanctam. et appareant et manilestentur multis volentibus et potentibus sanctam civitatem Dei videre, et quae in ea resuscitata sunt corpora sanctorum. Monumenta enim dicuntur corpora peccatricum animarum ,. id est mortuarum Deo. Cum autem per gratiam Dei animae hujusmodi lueriut suscitauc ad tidem corpora earum quae fuerantprius monumenta mortuarum animarum, clliciuntur corpora sanctarum, et videntur a seipsis exire cum desierint esse monumenta mortuarumanimarum, et coeperint corpora esse sanctarum. 928 Magna ergo sunt facta es eo quoa magna voce clamavit Jesus, ct emisit spiritum, et semper haec eadem magna quotidie fiunt. Velum enim templi ad revelanda quae ,intus habentur, quando non scinditur sanctis a sursum usque deorsum, et a principio usque ad finem? quando et terra eis qui salute sunt digni, non movetur, et tremit. qua ante Christi mortem immobilis erat? quando et petrae, secundum quod tradidimus. non finduntur? Sic semper et monumenta aperiuntur, et multa corpora sanctorum quidem dormientium surgunt, et egrediuntur de monumentis, pOSt resurrectionem tamen ejus in eis qui mortuus cst pro nobis, es sequuntur eum qui resurrexeruut, etin novitate vitae ambulant cum eo. Sic et qui digni sunt habere conversationem in caelis, dicentes: Nostra unum est conversatio in caelis ὀ, ingrediuntur in sanctam civitatem per -singula tempora, et lumen eorum lucet coram hominibus, et multis apparent videntibus et intelligentibus opera bona ipsorum, et propterea glorificantibus Patrem ipsorum qui est in caelis. Sed et dicere debemus de istis, et sapere, quoniam omnis quidem littera Evangelii quasi littera vivitlrat evangelicos, ut ita eos appellem. Scribas : Spiritus autem. qui supergreditur litterarum naturam, divinioribus motibus magis eos illuminat quibus Evangelium non est velatum : omnia enim agunt ut videant quae in anima sua per resurrectionem Christi fiunt mysteria. Prodilicatur enim quadam prodilicatione et qui credit Scripturis, majori autem repletur scientia qui videt quod conscinditur velum Scripturae a sursum usque deorsum, et videt quae sunt intra ipsum. Beatus est autem et cui terra et omnia terrena moventur: propterea enim et a Christo sunt mota; nec movebuntur pedes ejus, nec dicet : Mei autem pene moti sunt pedes ". Quanto autem beatior est qui videt oculis anima: scissas petras, quam illi qui tunc corporaliter fieri ista viderunt? Si autem quis videns et monumenta aperta, et corpora multa dormientium sanctorum surgentia et de monumentis egredientia, post resurrectionem corporis Christi, omnino alienus elficitur a monumentis, et domesticus efficitur civitatis Dei ingressus in eam, quanto magis prodilicabitur amplius iis qui corpu; raliter prodigia ista viderunt? Satis autem puto distare hunc qui ingreditur in civitatem sanctam, et apparet multis quia est in ea, ab illo qui secuuo dum historiam credit et non ascendit a fide simplici ad altiora mysteria. ### English translation (Claude) “And the earth shook, and the rocks were split, and the tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after his resurrection they went into the holy city and appeared to many.” “And the earth shook”: that is, all flesh, at the new word and the new things according to the new covenant, and the new song, and all the new and heavenly things coming upon the earth; as the prophet too says of this very thing in one place, “All who saw them were troubled,” that is, the disciples of Christ, “and every man feared.” Again, the Lord says through another prophet, “Yet once more, and I will shake the heaven and the earth, the sea and the dry land.” Having said a little about the shaking of the earth, let us say something, not without profit, about the rocks split at the passion of the Lord Saviour, which were, as I think, a figure of the prophets. For at Christ's coming the law and the prophets were made plain; so that for those who turn to the Lord, when Moses is read, the veil that had been laid over their heart is taken away, and the veil that lay over the reading of the Old Testament is abolished in Christ. So now the rocks have been opened and split, so that we may see the spiritual mysteries placed in their depths. We prove that the rocks then split are the prophets: first, from the fact that Christ is called the spiritual rock, and it stands to reason that all imitators of Christ are likewise called rocks, as they are also called the light of the world because their Lord himself is the light of the world; then, from the fact that Peter himself was called a rock by the Lord, when it is said to him, “You are Peter, and on this rock I will build my Church, and the gates of hell will not prevail against it.” But it is shown most of all from the fact that all against whom the gates of hell do not prevail, who have in themselves the work of the name “rock,” that is, the apostles and prophets, are themselves rocks too, and are the foundations of those who are built upon them, as the Apostle says: “Built upon the foundation of the apostles and prophets, Jesus Christ our Lord himself being the chief cornerstone.” And those especially are built upon the apostles and prophets who belong to the spotless Church, who imitate Christ's apostles and do not despise the prophets, but search their Scriptures too. Now let us speak of the opened tombs. The hour has come, as Christ promised, when those who are in the tombs will hear the voice of the Son and live. Therefore, when they heard the voice of the Son of God, the tombs were opened, which had been closed as long as the dead were in them; and they were opened so that those who had risen might come out of the tombs, not before the resurrection of the Firstborn from the dead, but after his resurrection; and so that, rising, they might leave the tombs and go into the holy city, and appear and be made known to many who wish and are able to see the holy city of God and the bodies of the saints raised in it. For the bodies of sinful souls, that is, of souls dead to God, are called tombs. But when by the grace of God such souls have been raised to faith, their bodies, which were formerly the tombs of dead souls, become the bodies of holy souls, and seem to come out of themselves when they cease to be the tombs of dead souls and begin to be the bodies of holy ones. Great things, then, came about from Jesus' crying out with a loud voice and giving up his spirit, and these same great things are always happening, every day. For when is the veil of the temple not torn for the saints, from top to bottom and from beginning to end, to reveal what is held within? When does the earth, which before Christ's death was immovable, not shake and tremble for those worthy of salvation? When are the rocks not split, as we have explained? So the tombs too are always being opened, and many bodies of saints who have fallen asleep rise and come out of the tombs (yet after the resurrection of him who died for us) in those who have risen and follow him and walk with him in newness of life. So too those who are worthy to have their citizenship in heaven, who say, “But our citizenship is in heaven,” enter the holy city at every time; and their light shines before men, and they appear to many who see and understand their good works, and therefore glorify their Father who is in heaven. But we must also say and understand this about these things: every letter of the Gospel, as a letter, gives life to the scribes of the Gospel, if I may call them so; but the Spirit, who goes beyond the nature of letters, illuminates more fully, by diviner movements, those to whom the Gospel is not veiled; for they do everything to see the mysteries that come about in their soul through the resurrection of Christ. For he who believes the Scriptures is edified with a certain edification; but he is filled with greater knowledge who sees that the veil of Scripture is torn from top to bottom, and sees what is within it. And blessed is he for whom the earth and all earthly things are shaken; for they are shaken by Christ for this purpose; and his feet will not be shaken, nor will he say, “But my feet were almost shaken.” And how much more blessed is he who sees the split rocks with the eyes of the soul than those who saw these things happen bodily at that time? And if someone, seeing the tombs opened and many bodies of the saints who had fallen asleep rising and coming out of the tombs after the resurrection of Christ's body, becomes wholly a stranger to the tombs and, entering the city of God, becomes a member of its household, how much more will he be edified than those who saw these wonders bodily? I think that he who enters the holy city and appears to many as one who is in it differs greatly from one who believes according to the history and does not rise from simple faith to the higher mysteries. ### Scripture references - Matt 27:51: quotation, high confidence - Matt 27:52: quotation, high confidence - Matt 27:53: quotation, high confidence - Ps 64:8 (63:9 LXX): quotation, medium confidence - Ps 64:9 (63:10 LXX): quotation, medium confidence - Hag 2:6: quotation, high confidence - 2 Cor 3:14: allusion, high confidence - 2 Cor 3:15: allusion, high confidence - 2 Cor 3:16: allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Matt 5:14: allusion, high confidence - John 8:12: allusion, high confidence - Matt 16:18: quotation, high confidence - Eph 2:20: quotation, high confidence - John 5:25: quotation, high confidence - John 5:28: allusion, high confidence - Col 1:18: allusion, high confidence - Rom 6:4: allusion, high confidence - Phil 3:20: quotation, high confidence - Matt 5:16: allusion, high confidence - 2 Cor 4:3: allusion, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - A block of leaked footnote references is removed by a logged correction. “Gives life to” renders the scan's garbled vivitlrat by sense (uncertain). - Quotations: Matt 27:51–53; Ps 64:8–9 (63:9–10 LXX); Hag 2:6; 2 Cor 3:14–16; 1 Cor 10:4; Matt 5:14; John 8:12; Matt 16:18; Eph 2:20; John 5:25, 28; Col 1:18; Rom 6:4; Phil 3:20; Matt 5:16; 2 Cor 4:3; Ps 73:2 (72:2 LXX). ### Citation (SBL) Origen, Comm. Ser. Matt. 139 (PG 13:1790a–1792b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-139). ## Commentary on Matthew, Latin Series 140 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-140 - Source: PG 13:1792b–1796b - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The centurion's confession may have come from Jesus' dying so quickly, by prayer or by his own will, since he had not been struck to hasten death, as Pilate's surprise shows; morally, those who see the mysteries of the passion confess him Son of God; the women who watched from afar, especially Mary Magdalene, Mary the mother of James and Joseph, and Salome, are blessed for following and ministering. ### Latin text Centurio autem, et qui cum eo erant custodientes Jesum, viso term motu, et his quc fiebant, timuerunt valde, dicentes : Vere Filius Dei erat iste ". Marcus " autem sic scribit: Videas centurio qui astabat ibi quoniam clamans exspiravit, dixit: Vere hic homo Filius erat Dei. Lucas autem ἰ : Viden: centurio quae facta sunt, glori/ienuit Deum, dicens : Vere hic homo justus erat. Secundum Marcum quidem, centurio, non quia velum templi fuerat scissum a sursum usque deorsum, nec quia aiia facta sunt signa, secundum quod refert Mattheeus, id est quia mota est terra, et quia petra: sunt scissae. aut aperta sunt monumenta, est admirans. Dignum est ergo videre quid postea factum est super illud quod scriptum est apmf Marcum, ut miraretur centurio dicens: Vere hic Filius erat Dei. Et vide sl dicere possumus secundum unum quidem modum, quoniam miratus est in his quae dicta fuerant ab eo ad Deum cum clamore et magnitudine sensuum, secundum quod capiebat intelligere, suspicans admiratus est, et dixit: Vere hic homo erat Filius Dei. Secundum alterum autem modum, quoniam forte praestare volens Pilatus populo universo qui dixerat : Crucifige, cruci/ige eum ", et timens populi totius tumultum, non jussit, secundum consuetudinem Romanorum de bis qui crucifiguntur, percuti sub alas corporis Jesu : quod faciunt aliquando qui condemnant eos qui in majoribus sceleribus sunt inventi. Quoniam ergo majorem sustinent cruciatum qui non percutiuntur post fixionem, sed vivunt cum plurimo cruciatu, aliquando autem et tota nocte, et adhuc post eam tota die. Jesus ergo cum non fuisset percussus, et speraretur diu pendens in cruce majora pati tormenta, oravit Patrem, et exauditus est, et statim ut clamavit ad Patrem, ο receptus est : aut sicut qui potestatem habebat ponendi animam suam, posuit eam quando voluit ipse; quod prodigium stupuit centurio factum, et dixit : Vere hic homo Filius erat Dei. Miraculum enim erat quoniam post tres horas receptus est, qui forte biduum victurus erat in cruce secundum consuetudinem eorum qui suspenduntur quidem, non autem percutiuntur : ut videretur beneficium Dei fuisse quod exspiravit, et meritum orationis ejus magis quam violentia crucis. Illud etiam quod in sequentibus exponit Marcus, cum Joseph intrasset ad Pilatum, et petiisset corpus .lcsu, hoc ipsum significat. Sic enim dicit, quoniam Pilatus miratus est si jam mortuus esset, et vocans centurionem interrogavit eum si jam mortuus esset; et cum audisset a centurione, donavit corpus ejus Jnseph. Si enim consuetudo quae apud llomanos fuerat de crncifixis atque percussis, in Christo servata fuisset, quomodo miratus fuisset Pilatus si jam mortuus est? Vide ergo nisi novum demonstrat miraculum quod jam mortuus erat, etquod vocavit centurionem Pilatus, et interrOgavit si jam mortuus est. \‘ide autem nisi hujusmodi cruciatmn fuisse Christi etiam Mattbzeus ostendit, dicens: 929 Centurio et qui cum eo erant, servabant letum . Quare autem eum servabant, nisi ut diutius pendens in cruce amplius cruciaretur, neque interfectus, neque depositus? Tamen centurio, secundum Matthaeum, non tantum dixit de Jesu: Vere Filius Dei erat iste, sed et timuit eum, terra: motu eum in timorem mittente. Forsitan autem et experimento sciebat super teme motus qui in gentibus fiunt, eum terrae motum fuisse, et in hoc stupuit videns. Et observa quoniam apud Marcum, ubi centu:io nullum miraculum vidisse refertur, hominem dicitJesum Filium Dei: qui autem conscissione veli, vel a terra: motu stupuit, hominem illum fuisse non dicit, sed Filium Dei. Consentit autem nobis ad tractatum quem fecimus de Scriptura Marci, etiam sermo conseriptionis Lucze, quoniam et ipse sic scribit ’τε Vere hic homo justus erat; apud quem nihil aliud dicitur, nisi de velo. Videris, inquit, quae facta sunt, centurio glorificauit Deum, dicens: Vere justus erat hic homo. Quoniam autem tale aliquid factum est in tempore condemuationis Christi, et ‘ non jussit Pilatus consuetudinem scrvare ut percutiatur corpus Christi, manifestat etiam Joannes hoc modo scribens, quoniam rogaverunt Pilatum ut frangerentur crura eorum et tollerentur “. Quid autem necessarium fuerat rogare et preces ofl‘erre de hoc , si secundum consuetudinem factum fuisset ? Miscrti sunt ergo Judaei post crudelem condemnatio nem eorum, qui quantum ad existimationem eorum vivebant in cruciatu terribili. Et prioris quidem crura fregerunt, similiter et secundi : Jesus autem non opus habuit intercessionibus eorum aut precibus quas obtulerunt Pilato : propter quod venientes ad Jesum, quoniam jam mortuus erat, crura ejus non fregerunt. Aut forte non propter miserio cordiam hoc fecerunt Judaei, sed principaliter propter Sabbatum, ut non maneant corpora super crucem in Sabbato. Erat enim magnus dies ille Sabbati. Hazc tractavimus propterea quod scriptum est, quod centurio, et qui cum eo servabant Iesum , et caetera, videntes terra: malum , et quacunque fiebant , timuerunt. Verisimile est quod viderunt quo. modo velum templi crat conscissurn usque deorsum, et caetera mysterium ostendentia eorum quae supra tradidimus, et timuerunt valde: hoc enim significat quod dicitur, valde. Vide autem ne forte et moralem Ῑ) expositionem suscipit sermo hoc modo: quoniam sunt quidam qui suscipiunt Christum et servant: quasi quando viderint secundum quod tradidimus velum scindi, et petras sicut esposuimus findi, et monumenta secundum quod exposuimus aperiri, et corpora mortuorum sanctorum exeuntia de mo; numentis , et introcuntia in civitatem sanctam , id est Ecclesiam, adducuntur in timorem Dei, et testimonium perhibent quoniam Filius Dei est qui talia passus est. Et non erit mirmn si confessus fuerat aliquis Filium Dei, Verbum , et sapientiam, et veritatem, ct omnia quaecunque dicitur Filius Dei. Et Jaudabilis est qui non conturbatur in his quae videntur contigisse ei more humano, et confitetur quia Filius erat Dei. Erant autent ibi mulieres a longe videntes, quae secutae fuerant Jesum a Catilina , ministrantes ei ,° inter quas erat Maria Μ agdalcne, et Maria Jacobi et Joseph mater. et muter filiorum Zebedtei”.)De istis mulieribus pr0phetasse referunt Isaiam dicentem ,; Mulieres venientes ad spectaculum venite: non enim est papulas habens sapientiam. Vocat enim mulieres quae fuerant de longe, et de longe videbant Jesum, vocat eas ad verbum , ut derelinquant quidem populum insensatum et derelictum, et accedaht ad novum testamentum. Beatas autem arbitror esse mulieres quae aedificantur ad beatitudinem a spectaculo Verbi, et a morte corporis Jesu. Omne enim quod cst in Christo , si vere videatur, beatum facit videntem. Aspiciunt ergo mortificationem corporis Jesu et modum quo cum precibus spiritum suum commendavit Patri. Ha: primum secuta: sunt a Galilaea , et ut. audens dicam utens auctoritate Scriptum dicentis : a Galilaaa gentium secutae sunt, non a recta , neque a llrma , sed circuitum quemdam habente: hoc enim intelligitur Galilaza, id est volutatio vel vertigo, quam relinquentes secuta: sunt Jesum , non otiosae, sed facientes quas mandabantur ab eo, et delectabant eum : ministrantes enim sequebantur eum. Omnis autem anima divisionem aliquam gratiarum et ipsum Dominum participans , ministrat Jesu ministerium simile ministeriis angelorum, de quibus scriptum est , quoniam accedentes angeli ministrabant ei. Multa: ergo erant exspectantes tunc Jesum : praecipuae autem nominata: sunt, et quasi attentius spectantes, et amplius ministrantes, et melius sequentes, Maria Magdalena, magis interpretationi nominis patria: suae conveniens, quae Magdalena appellatur. Interpretatur autem magnificatio locus ille. Et erat haec Maria Magdalena de nlaguilicatione propter nihil aliud nisi quia secuta fuerat Jesum, et ministraverat ei, et spectaverat mysterium passionis ipsius. Erat autem inter praacipuas et Maria, Jacobi et Joseph mater, aut, sicut Marcus dicit, Jacobi minoris et Joseph mater, secundum nomen patriarcba: Jacob supplantatoris fratris sui, etJoscph super quem natum genitrix dicit ‘3: Adjiciat mihi Dominus filium alterum. Et haec igitur 'scquens Dominum, et ministrans, et spectans dispensationem passionis ipsius, quoniam fidelis alicujus fuerat mater, non magni alicujus, qualis fuerat patriarcha Jacob, sed minoris, et Joscph alterius. Erat autem inter mulieres et mater filiorum Zieliedaei, forsitan aliqua consistens in mysterio tonitrus propter fidem et vitam sanctam, et quia Dominum sequebatur , et ministrabat, et spectatrix fuerat omnium quae gesta fuerant circa eum, quia lilii Zebedwi vocati sunt lilii tonitrui. Erant enim lilii ejus Joannes et Jacobus : ideo Joannes audivit septem tonitruum verba, quae quasi eminentiora omni scriptura. ut non scriberet accipit mandatum. Sin autem Oportet opinari, et dicere etiam nomen matris filiorum Zebedzei, dico quoniam haec ipsa fuerat Salome pacifica appellata. Opinatus sum autem hoc, videns apud Matthzeum et Marcum tres praecipuas mulieres Iliimiuatas, de quibus praesens sermo habetur. Et duas quidem esse praesens evangelista exponit, Mariam Magdalenam, et Mariam Jacobi : tertiam autem dici matrem filiorum Zehedari. Apud Marcum autem tertia illa Salome appellatur: et secundum Marcum, quae secuta: fuerant Jesum a Galiltea , eum Christo ascenderunt in Jerusalem. Iste est enim finis eorum qui derelinquunt Galilaeam gentium , et sequuntur Jesum , ut non solum ascendant iu Jerusalem , sed etiam cum Jesu ascendant in eam. Iloc enim significat quod simul ascendisse referuntur cum Christo. ### English translation (Claude) “The centurion and those who were with him guarding Jesus, when they saw the earthquake and what was taking place, were greatly afraid, saying: Truly this was the Son of God.” Mark writes thus: “The centurion who stood by, seeing that he cried out and breathed his last, said: Truly this man was the Son of God.” And Luke: “The centurion, seeing what had happened, glorified God, saying: Truly this man was righteous.” According to Mark, the centurion marvels not because the veil of the temple had been torn from top to bottom, nor because of the other signs that Matthew reports, that the earth shook, that the rocks were split, or that the tombs were opened. It is worth seeing, then, what else happened, beyond what is written in Mark, to make the centurion marvel and say, “Truly this was the Son of God.” And see whether we can say, in one way, that he marvelled at the words Jesus spoke to God with a cry and with greatness of meaning; and, understanding as far as he could, suspecting something, he marvelled and said, “Truly this man was the Son of God.” But in another way: perhaps Pilate, wishing to gratify the whole people who had said, “Crucify, crucify him,” and fearing an uproar of the whole people, did not order, according to the custom of the Romans regarding those who are crucified, that the body of Jesus be struck under the armpits, as those who condemn men found guilty of greater crimes sometimes do. For those who are not struck after being fastened to the cross endure greater torment, living on in very great torment, sometimes through a whole night, and after that through a whole day as well. Since, then, Jesus had not been struck, and was expected to hang long on the cross and suffer greater torments, he prayed to the Father and was heard, and as soon as he cried out to the Father he was received; or, as one who had power to lay down his life, he laid it down when he himself wished. The centurion was amazed at the wonder that had happened, and said, “Truly this man was the Son of God.” For it was a miracle that he was received after three hours, who might have lived two days on the cross, according to what happens to those who are hung but not struck; so that it seemed a benefit from God that he breathed his last, and the merit of his prayer rather than the violence of the cross. What Mark relates further on, when Joseph went in to Pilate and asked for the body of Jesus, indicates the same thing. For he says that Pilate wondered whether he was already dead, and calling the centurion asked him whether he had already died; and when he heard it from the centurion, he granted the body to Joseph. For if the custom among the Romans regarding those crucified and struck had been observed in Christ's case, why would Pilate have wondered whether he was already dead? See, then, whether it does not show a new miracle, that he was already dead, and that Pilate called the centurion and asked whether he was already dead. And see whether Matthew too does not show that Christ's torment was of this kind, when he says, “The centurion and those with him were guarding Jesus.” Why were they guarding him, unless so that, hanging longer on the cross, he might be tortured more, neither killed nor taken down? Yet the centurion, according to Matthew, not only said of Jesus, “Truly this was the Son of God,” but also feared him, the earthquake throwing him into fear. Perhaps he also knew from experience about the earthquakes that occur among the nations, and was amazed to see what this earthquake was. And observe that in Mark, where the centurion is not reported to have seen any miracle, he calls Jesus a man, Son of God; but the one who was amazed by the tearing of the veil or by the earthquake does not say that he was that man, but the Son of God. And the wording of Luke's account also agrees with our treatment of Mark's text, since he too writes, “Truly this man was righteous”; and in Luke nothing else is said except about the veil: “The centurion,” he says, “seeing what had happened, glorified God, saying: Truly this man was righteous.” That something of this kind happened at the time of Christ's condemnation, and that Pilate did not order the custom to be kept of striking Christ's body, John too shows, writing that they asked Pilate that their legs might be broken and that they might be taken away. What need was there to ask and make entreaties about this, if it had been done according to custom? So the Jews, after their cruel condemnation, took pity on those who, as they supposed, were living on in terrible torment. And they broke the legs of the first, and likewise of the second; but Jesus had no need of their intercessions or of the entreaties they made to Pilate; and so, coming to Jesus, since he was already dead, they did not break his legs. Or perhaps the Jews did this not from mercy but chiefly because of the Sabbath, so that the bodies would not remain on the cross on the Sabbath; for that Sabbath was a great day. We have treated these things because it is written that the centurion and those with him who were guarding Jesus, and so on, seeing the earthquake and whatever was taking place, were afraid. It is probable that they saw how the veil of the temple had been torn to the bottom, and the other things that show the mystery we have explained above, and they were greatly afraid; for this is what the word “greatly” indicates. But see whether the passage does not also admit a moral interpretation in this way: there are some who receive Christ and guard him; and when they have seen the veil torn, as we explained, and the rocks split, as we expounded, and the tombs opened, as we expounded, and the bodies of the dead saints coming out of the tombs and entering the holy city, that is, the Church, they are brought to the fear of God and bear witness that he who suffered such things is the Son of God. And it will be no wonder if someone has confessed the Son of God, the Word, and Wisdom, and Truth, and all that the Son of God is called. And he is praiseworthy who is not troubled by what seems to have befallen him in a human way, and confesses that he was the Son of God. “And many women were there, watching from afar, who had followed Jesus from Galilee, ministering to him; among whom were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.” Of these women they say that Isaiah prophesied, saying, “Women coming to the spectacle, come; for it is not a people that has wisdom.” For he calls the women who were far off and saw Jesus from afar; he calls them to the word, so that they may leave the senseless and forsaken people and come to the new covenant. I think those women blessed who are built up to blessedness by the spectacle of the Word and the death of the body of Jesus. For everything that is in Christ, if it is truly seen, makes the one who sees it blessed. They watch, then, the putting to death of the body of Jesus, and the way in which he commended his spirit to the Father with prayers. These first followed from Galilee; and, to speak boldly, using the authority of the Scripture that says “Galilee of the Gentiles,” they followed from a place that was not straight nor firm, but had a certain circling; for this is what Galilee is understood to mean, a rolling or whirling; leaving it, they followed Jesus, not idle, but doing what he commanded and what pleased him; for they followed him, ministering. Every soul that shares in some portion of the graces, and in the Lord himself, ministers to Jesus with a ministry like the ministry of the angels, of whom it is written that angels came and ministered to him. Many women, then, were watching Jesus at that time; but those named especially, as watching more attentively, ministering more, and following better, are: Mary Magdalene, who answered the more to the meaning of the name of her home town, from which she is called Magdalene; for that place means “magnification.” And this Mary Magdalene belonged to magnification for no other reason than that she had followed Jesus, had ministered to him, and had watched the mystery of his passion. Among the chief women there was also Mary the mother of James and Joseph, or, as Mark says, the mother of James the less and Joseph; named after the patriarch Jacob, the supplanter of his brother, and after Joseph, at whose birth his mother says, “May the Lord add to me another son.” She too followed the Lord, ministered, and watched the dispensation of his passion, since she was the mother of a faithful man, not a great one, as the patriarch Jacob was, but a lesser, and of another Joseph. Among the women there was also the mother of the sons of Zebedee, perhaps a woman standing in the mystery of thunder, because of her faith and holy life, and because she followed the Lord, ministered, and was a witness of all that was done to him; since the sons of Zebedee were called sons of thunder. For her sons were John and James; and therefore John heard the words of the seven thunders, which, as more eminent than all scripture, he was commanded not to write. And if we must conjecture and give the name of the mother of the sons of Zebedee too, I say that she was Salome, called “peaceable.” I conjectured this on seeing that three chief women are named in Matthew and in Mark, the women of whom we are now speaking. The present evangelist names two, Mary Magdalene and Mary the mother of James, and calls the third the mother of the sons of Zebedee; but in Mark that third is called Salome. And according to Mark, the women who had followed Jesus from Galilee went up with Christ to Jerusalem. For this is the end of those who leave Galilee of the Gentiles and follow Jesus: that they not only go up to Jerusalem, but go up to it with Jesus. For this is what is meant by saying that they went up together with Christ. ### Scripture references - Matt 27:54: quotation, high confidence - Mark 15:39: quotation, high confidence - Luke 23:47: quotation, high confidence - Matt 27:51: allusion, high confidence - Matt 27:23: quotation, high confidence - John 10:18: allusion, high confidence - Mark 15:44: allusion, high confidence - Mark 15:45: allusion, high confidence - Matt 27:36: quotation, high confidence - John 19:31: allusion, high confidence - John 19:32: allusion, high confidence - John 19:33: allusion, high confidence - Matt 27:55: quotation, high confidence - Matt 27:56: quotation, high confidence - Isa 27:11: quotation, high confidence - Matt 4:15: quotation, high confidence - Matt 4:11: allusion, high confidence - Mark 15:40: allusion, high confidence - Gen 30:24: quotation, high confidence - Mark 3:17: allusion, high confidence - Rev 10:4: allusion, high confidence - Mark 15:41: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - This staged section also contains Migne's section 141 (from “And many women were there”), whose numeral was misread in the scan; it and two blocks of leaked footnote references are removed by logged corrections. - Origen's suggestion that Pilate did not order Jesus to be struck “under the armpits”, as was sometimes done to hasten death, and that Jesus therefore died by his own will or in answer to prayer, is translated as written. On the Jews' request to break the legs he offers both mercy and the Sabbath as motives. - “Women coming to the spectacle, come; for it is not a people that has wisdom” is the Septuagint form of Isa 27:11. Origen's identification of the mother of the sons of Zebedee with Salome is his own conjecture. - Quotations: Matt 27:54–56; Mark 15:39, 44–45, 40–41; Luke 23:47; Matt 27:22–23; John 10:18; Matt 27:36; John 19:31–33; Isa 27:11; Matt 4:15; 4:11; Gen 30:24; Mark 3:17; Rev 10:4. ### Citation (SBL) Origen, Comm. Ser. Matt. 140 (PG 13:1792b–1796b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-140). ## Commentary on Matthew, Latin Series 142 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-142 - Source: PG 13:1796b–1797c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Joseph of Arimathea, rich in praiseworthy riches and a councillor whose title recalls the number ten, the mystery of Christ's name, gladly asked for Jesus' body, showing the fruit of his discipleship. ### Latin text Cum sero autem factum fuisset, venit quidam homo dives ab Arimathia, nomine Joseph, qui et i; se discipulus erat Jesu. llic accessit ad Pilatum, et petiit corpus Jesu. Tunc Pilatus jussit reddi corpus “. Qui petit corpus Domini a Pilato, non qualiscunque aliquis erat, sed laudabilibus divitiis dives : et quia decurio constitutus, mysterium nominis Christi portabat in veritate , quod est decem, ideo libenter pro beneficio magno postulavit corpus Jesu a Pilato, et non permisit eum pendere in ligno. Propterea laudatur ab evangelistis quia justus et vir bonus. et discipulus fuerat Jesu, et fructus discipulatus Sui reddidit forte , sicut in multis, sic et in corpore Christi, quia exspectans erat regnum Dei, sicut docuerat Jesus. ### English translation (Claude) “When evening had come, there came a rich man from Arimathea named Joseph, who was himself also a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate ordered the body to be given.” He who asked Pilate for the Lord's body was not just anyone, but rich with praiseworthy riches; and because he had been appointed a councillor (decurio), he truly bore the mystery of the name of Christ, which is ten. That is why he gladly asked Pilate for the body of Jesus as a great favour, and did not allow him to hang on the wood. Therefore he is praised by the evangelists as a righteous and good man, who had been a disciple of Jesus, and who perhaps rendered the fruits of his discipleship, as in many things, so also in the case of the body of Christ, because he was waiting for the kingdom of God, as Jesus had taught. ### Scripture references - Matt 27:57: quotation, high confidence - Matt 27:58: quotation, high confidence - Luke 23:50: allusion, high confidence - Luke 23:51: allusion, high confidence - Mark 15:43: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - The play on decurio (“councillor”, from decem, “ten”) and “the name of Christ, which is ten” refers to the first letter of the name Jesus in Greek, iota, which has the value ten. - Quotations: Matt 27:57–58; Luke 23:50–51; Mark 15:43. ### Citation (SBL) Origen, Comm. Ser. Matt. 142 (PG 13:1796b–1797c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-142). ## Commentary on Matthew, Latin Series 1.142 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-143 - Source: PG 13:1796b–1797c - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The clean linen and the new rock-hewn tomb were made cleaner by Christ's body; spiritually, believers buried with Christ in baptism are his new tomb, from which they rise with him; the one great stone could not be moved by his enemies but was rolled away by the angel. ### Latin text Et accepto corpore Ioseph involvit in sindone munda, et posuit ipsum iu monumento suo novo, quod excidit in petra , et advolvit lapidem magnum ad ostium monumenti, et abiit ". In sindo::e munda involvit, et iu monumento ’posuit novo ubi nemo mortuus erat, servans corpus Jesu ad resurrectionem praecipuam. Puto autem magis munditiam sindo illa habebat ex quo involutum est corpus Christi quam prius: corpus enim Jesu etiam in morte constitutum, quasi corpus Jesu mundabat ο omnia quaecunque tangebat, et magis innovabat monumentum illud novum quod fuerat excisum in petra. Et ne existimes quia fortuito scriptum est . et eventu dictum est, quoniam involvit corpus in sindone munda , et in monumentoposuit novo , et quia monumentum illud erat excisum in petra, monomentum mundum quod a corpore Jesu mundius erat factum quam fuerat priusquam poneretur Jesu corpus in eo. Quaeres autem si sunt homines nihil amplius habentes quam corpus Jesu, novi quidem et excisi in petra , et monumentum sunt ejus mundum, et ideo salvi cliiciuutur. Consequenter aut m et alii sunt extra eos qui habent Jesum viventem : et quidam eorum habent Jesum, et ante passionem viventem, quidam autem resurgentem a mortuis, quidam secundum quod multis apparet, non habentem speciem neque decorem. Alii autem habent in gloriam reformatum, alii autem vident eum ascendentem, et sperant cum eo rapi in nube, ut semper habeantur cum ipso. Ergo Matthaeus novum esse monumentum conscripsit, et in petra excisum non exposuit manifeste. Et quod novum erat ab omni corpore mortuo manifestaverunt Lucas et Joannes, quorum unus quidem dixit: In quo nondum crat aliquis positus : Joannes autem : In quo nondum aliquis positus erat ; plane si nunquam aliquis positus fuerat ibi, postea autem positi sunt; nam quod dicit: In quo nondum aliquis positus erat, caute considerantibus verbum hoc significatur. Dicimus ergo ne forte simpliciter intelligere debemus hunc locum, quoniam qui dixit “z Consepulti sumus Christo per baptismum, et consurreximus ei, in monumento novo et intelligibili exciso in petra consepultus est et ipse post Christum cum Christo, et omnes qui consepulti sunt Christo in bapliSlflO ut resurgant cum θο ex DOVO monumento primogeniti ex mortuis, et in omnibus primatum tenentis. Volvit autem Joscph non lapides multos ad ostium monumenti, sed unum , et magnum , et majorem quam poterat esse insidiantium virtus, non tamen majorem quam virtus erat angeli descendentis de caelo, et revolventis ab eo lapidem, et sedentis super ipsum : quoniam omnia quae sunt circa corpus Christi Jesu, munda sunt, et nova, et non simpliciter magna, sed valde omnia magna. ### English translation (Claude) “And Joseph took the body and wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn in the rock; and he rolled a great stone to the door of the tomb and went away.” He wrapped it in a clean linen cloth and laid it in a new tomb where no one had been dead, keeping the body of Jesus for a singular resurrection. I think that the linen cloth had more cleanness after the body of Christ had been wrapped in it than before; for the body of Jesus, even when in death, as the body of Jesus, cleansed whatever it touched, and renewed still more that new tomb which had been hewn in the rock. And do not think that it was written by chance, or said casually, that he wrapped the body in a clean linen cloth and laid it in a new tomb, and that the tomb was hewn in the rock: a clean tomb, made cleaner by the body of Jesus than it had been before the body of Jesus was laid in it. You will ask whether there are men who have nothing more than the body of Jesus, who are new and hewn in the rock and are his clean tomb, and are therefore saved. It follows that there are others besides these who have Jesus living: some of them have Jesus living as he was before the passion, others as risen from the dead; some as he appears to many, having no form or comeliness; others have him transformed in glory; and others see him ascending, and hope to be caught up with him in a cloud, so as to be with him always. Matthew, then, wrote that the tomb was new, but did not expressly say that it was hewn in the rock. And Luke and John made plain that it was new, untouched by any dead body; one of them said, “In which no one had yet been laid,” and John, “In which no one had yet been laid”: plainly, if no one had ever been laid there, but some were laid there afterwards; for this is what is meant, for those who consider carefully, by the words, “in which no one had yet been laid.” We ask, then, whether we should not understand this passage in this way: that he who said, “We were buried with Christ through baptism, and rose with him,” was himself also buried, after Christ and with Christ, in the new tomb, understood spiritually, hewn in the rock; and so are all who have been buried with Christ in baptism, so that they may rise with him from the new tomb of him who is the firstborn from the dead and holds the first place in all things. And Joseph rolled not many stones to the door of the tomb, but one, and a great one, greater than the strength of those plotting against him could move, yet not greater than the strength of the angel who came down from heaven, rolled the stone away from it, and sat on it; for all things that concern the body of Christ Jesus are clean, and new, and not simply great, but all very great. ### Scripture references - Matt 27:59: quotation, high confidence - Matt 27:60: quotation, high confidence - Isa 53:2: allusion, high confidence - 1 Thess 4:17: allusion, high confidence - Luke 23:53: quotation, high confidence - John 19:41: quotation, high confidence - Rom 6:4: quotation, high confidence - Col 2:12: allusion, high confidence - Col 1:18: allusion, high confidence - Matt 28:2: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Baptism: Origen reads the new tomb as a figure of those buried with Christ in baptism (Rom 6:4); translated as written. - Quotations: Matt 27:59–60; Isa 53:2; 1 Thess 4:17; Luke 23:53; John 19:41; Rom 6:4; Col 2:12; 1:18; Matt 28:2. ### Citation (SBL) Origen, Comm. Ser. Matt. 143 (PG 13:1796b–1797c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-143). ## Commentary on Matthew, Latin Series 144 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-144 - Source: PG 13:1797c–1800d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: Love kept the two Marys at the tomb, while the mother of the sons of Zebedee, present at the cross, is not mentioned there; the two were greater in love. ### Latin text Erat autem ibi Maria Magdalena, et altera Maria, sedentes contra sepulcrum . Post hazc Charitas duarum Mariarum, Magdalenaa, et matris Jacobi et Joscph, colligavit eas ad monumentum novum, propter corpus Jesu quod fuerat ibi. Et hoc observa quoniam superius dua: ista: Marias, et mater filiorum Zebedaai, quam existimamus ipsaiu‘esse Salome-m , de longe spectabant mirabilia quae in passione Christi fiebant, ct corpus ejus suspensum in ligno. Hic autem non permanserunt tres: mater enim filiorum Zebedazi non scribitur cum Maria Magdaleua et cum Mariabmatre Jacobi et Josepli, simul 931 sedere contra sepulcrum. Forsitan enim usque hoc pervenire potuit mater filiorum Zebedaei; ista: autem, quasi majores in charitate, neque his quae postea gesta sunt defuerunt. ### English translation (Claude) “And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.” After these things, the love of the two Marys, Magdalene and the mother of James and Joseph, bound them to the new tomb, because of the body of Jesus that lay there. And observe this: earlier these two Marys, and the mother of the sons of Zebedee, whom we take to be Salome herself, watched from afar the wonders that took place in Christ's passion, and his body hanging on the wood. But here the three did not remain; for the mother of the sons of Zebedee is not written as sitting opposite the tomb together with Mary Magdalene and Mary the mother of James and Joseph. Perhaps the mother of the sons of Zebedee could come only so far; but these two, as greater in love, were not absent even from what was done afterwards. ### Scripture references - Matt 27:61: quotation, high confidence - Matt 27:56: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - Quotations: Matt 27:61; 27:56. ### Citation (SBL) Origen, Comm. Ser. Matt. 144 (PG 13:1797c–1800d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/138/#p-144). ## Commentary on Matthew, Latin Series 1.144 - URL: https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/145/#p-145 - Source: PG 13:1797c–1800d - Translation: Claude (claude-opus-5-5), 2026-10-02 Summary: The chief priests' request for a guard shows that they knew Jesus had spoken of his bodily resurrection and so condemns their own false testimony; the charge that he planned a theft is incredible; like Pharaoh, they hardened their hearts even against the guards' report and bribed the soldiers to lie, yet God bore with them so that salvation might come to the Gentiles. ### Latin text Altera autem die, quae est post Parascevem, convenerunt principes sacerdotum et Phariswi ad Pilatum, dicentes : Domine, rememorati sumus quod ille seductor dixit adhuc vivens : Post tertium diem resurgam. lube ergo custodiri sepulcrum usque in diem tertium, ne forte veniant discipuli ejus, et {no rentur eum, et dicant plebi .' Resurrexit a mortuis; Rom. Joan. xix, 41. “ Luc. xxiii, 53. Matth. xxvii, et erit novissimus error pejor priore. Ait autem illis . Pilatus: Habetis custodes; ite, custodite sicut scitis. Illi autem euntes munierunt sepulcrum, signantes lapidem cunt custodibus ο. Rationis est inter rogare principes sacerdotum qui venerunt ad l'ilatum, utdicerent haec quae dixerunt. Dicite, san-:dotes, cum dixisset Jesus “ : Solviteiemplum Ιιηιη et eg'o in triduo illud suscitabo, ad quod propositur. cum dixisse putastis? an de solutione et resurrectione corporis sui? an de templi destructione et reparatione ipsius? Si enim intellexistis sic, quia de resurrectione sua ista dicebat, quomodo testimonium dantes adversus eum dixistis, quoniam hic dixit: Possum destruere templum hoc, et in triduo reredificare illud ι’ ? Si autem vere de templo illo in- Btellexistis, secundum quod et testimonium pra:buistis, unde modo scitis quoniam dixit post tres dies a mortuis se resurrecturum? Vide ergo quomodo impietas seipsam suis verbis expugnat. Per haec enim verba ipsi testimonium suum illud com demnant, quoniam vere intelligentes cum de resurxrectione corporis sui illa dicere, et scientes converterunt sermones ejus ad destructionem et reparationem illius insensibilis templi. Adhuc autem interrogo: Quid dicitis, sacerdotes? nempe quia dicebat hominibus: Post tres dies resurgam ”, et secreto mandabat discipulis suis ut furentur eum noctu et dicant post tres dies quia surrexit mortuis. Sed hoc ex hoc ipso incredibile est, post tantos sermones moralcs quos in p0pulo docuit uuiverso, et post tales et tantas virtutes quas ubique in omni Judaza ostendit, ut falleret discipulos suos verbis, ut etiam ipsi culparent ista mandantem, et ideo nequaquam facerent quod mandabat, maxime propter periculum quod imminebat eis a populo, si confiterentur eum qui ante modicum fuerat crueifixus, et doctorem se habere et Christum. Si autem hoc dixisse eum incredibile est, vide nisi consequens est ut sicut prodigia fecit, ut sicut Evaugca lium suum praedicandum in toto mundo praedixit, et sicut : Ante prtesides et reges stabilis “, et sicut : Jerusalem destruetur ab exercitu u"; sic etde resurrectione sua praedixit quod ait : Solvite templum hoc, et ego in triduo suscitabo ipsum . Propterea ct in prazjudicium suum locuti sunt sacerdotes et Pharisaei ad Pilatum dicentes, quoniam ille seductordixit adhuc vivens, quoniam post tres dies resurgam ". Adhuc autem vide quoniam quidam ve.nientes de custodibus in civitatem, nuntiaverunt, non aliis, sed ipsis principibus sacerdotum, omnia qmecunque fuerant facta, ut ex omni parte inexcusabilis eorum constituatur impietas: illi autem nec sic miserrimi acquieverunt documentis tantis, ut susciperent quia Jesus erat Christus; sed et post omnia haec malignabantur prOpter duritiam cordis sui. Sicut induratum fuerat cor Pharaonis super Matth. xxvii, GI. ο ibid. et seqq. tantis et talibus prodigiis qua in Egypto facta , sic et isti sunt indurati, ut congregati senioribus, et consilium accipientes, darent niam avaris, ut dicant: Quia discipuli ejus noctu, furati sunt eum, dormientibus nobis qui legebant in lege ο : Non falsum testimonium dices, etiam alios ad falsum testimonium invitabant, expendentes pecuniam multam, ut milites falsum testimonium dicant, propter avaritiam riculis se subdentes si furatum esset corpus praesidem autem multo magis placarent, et ei derent tantis pecuniis quantis poterat praeses cari : sive autem et precibus, volentes eruere de periculis adversus seipsos falsum testimonium praebuerunt, dicentes contra disciplinam militarem obdormisse se tunc tanto somno, ut discipuli essent venire simul, et multi, confidentes fuerant Α milites dormiunt abundantius, et sic furarentur corpus Jesu. Et bazc omnia gerebantur ab operanticum bus contrariis virtutibus contra Christi doctrinam, pecu- exiStimantibus quoniam poterant exstinguere a vita venientes hominum, de resurrectione Domini providentiam ‘9; et Dei, et fidem. Et sicut nimia duritia Pharaonis non est mollita audtis prodigiis lactis per Moysen, sic, aut amplius, duritia cordis istorum non solum quidem factis signis et prodigiis non est fiexa. sed neque pe- custodibus nuntiantibus crediderunt, qui venerant Jesu, in civitatem, et nuntiaverunt omnia quaecunque sua- fuerant facta. Et Pharaoni quidem dictum est ε pla- Ad hoc ipsum te suscitari, ut ostendam in te virtu- eos tem meam, et ut annuntietur nomen meum in uni- versa terra; istos autem supportavit magnanimitas ausi Β Dei, ut per vasa irte praeparata in interitum fiat salus in gentibus. ### English translation (Claude) “On the next day, which is after the Preparation, the chief priests and the Pharisees gathered before Pilate, saying: Sir, we remember that that deceiver said while he was still alive, After three days I will rise. Order, therefore, the tomb to be guarded until the third day, lest his disciples come and steal him and say to the people, He has risen from the dead; and the last error will be worse than the first. Pilate said to them: You have a guard; go, guard it as you know how. And they went and made the tomb secure, sealing the stone, with the guard.” It is reasonable to question the chief priests who came to Pilate to say what they said. Tell us, priests: when Jesus said, “Destroy this temple, and in three days I will raise it up,” with what intention did you think he said it? Of the destruction and resurrection of his body, or of the destruction and repair of the temple? If you understood that he was saying this of his resurrection, how did you, testifying against him, say, “This man said, I can destroy this temple and rebuild it in three days”? But if you truly understood it of that temple, as you also testified, how do you now know that he said he would rise from the dead after three days? See, then, how impiety attacks itself with its own words. For by these words they condemn that testimony of theirs, since they truly understood that he said those things of the resurrection of his body, and knowingly twisted his words to the destruction and repair of that lifeless temple. And I ask further: What do you say, priests? That he said to men, “After three days I will rise,” and secretly commanded his disciples to steal him away by night and to say after three days that he had risen from the dead? But this is incredible for this very reason: that after so many moral discourses which he taught among the whole people, and after so many and such great mighty works which he showed everywhere in all Judea, he should deceive his disciples with words, so that even they would blame him for giving such commands, and would therefore never do what he commanded, especially because of the danger threatening them from the people if they confessed that he who had been crucified a little before was their teacher and the Christ. And if it is incredible that he said this, see whether it does not follow that, just as he worked wonders, and just as he foretold that his Gospel would be preached in the whole world, and, “You will stand before governors and kings,” and that Jerusalem would be destroyed by an army, so too he foretold his resurrection when he said, “Destroy this temple, and I will raise it up in three days.” Therefore the priests and Pharisees spoke to their own prejudice when they said to Pilate that that deceiver had said while still alive, “After three days I will rise.” And see further that some of the guards, coming into the city, reported all that had happened, not to others, but to the chief priests themselves, so that their impiety might be shown to be inexcusable on every side. But even so these most wretched men did not yield to such great proofs as to accept that Jesus was the Christ; but even after all this they acted with malice, because of the hardness of their heart. As Pharaoh's heart had been hardened at so many and such great wonders done in Egypt, so these too were hardened, so that, having gathered with the elders and taken counsel, they gave money to greedy men to say, “His disciples … stole him by night while we were asleep.” They who read in the law, “You shall not bear false witness,” invited others too to bear false witness, spending much money so that the soldiers might bear false witness, men who for greed were exposing themselves to danger if the body had been stolen; … but they would much more readily appease the governor … with as much money as the governor could be appeased with; or else with entreaties, wishing to rescue them from danger …; and they bore false witness against themselves, saying, against military discipline, that they had then fallen into so deep a sleep that the disciples … were able to come together, and in numbers, confident that the soldiers were sleeping soundly, and so to steal the body of Jesus. And all these things were done by the adverse powers working against the teaching of Christ, who thought they could extinguish from the life of men belief in the resurrection of the Lord, and in the providence of God, and faith. And as the excessive hardness of Pharaoh was not softened when he heard of the wonders done through Moses, so, or even more, the hardness of heart of these men was not only not bent by the signs and wonders that were done, but they did not even believe the guards who had come into the city and reported all that had happened. And to Pharaoh it was said, “For this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth”; but these men the long-suffering of God endured, so that through the vessels of wrath prepared for destruction salvation might come to the Gentiles. ### Scripture references - Matt 27:62: quotation, high confidence - Matt 27:63: quotation, high confidence - Matt 27:64: quotation, high confidence - Matt 27:65: quotation, high confidence - Matt 27:66: quotation, high confidence - John 2:19: quotation, high confidence - Matt 26:61: quotation, high confidence - Matt 24:14: allusion, high confidence - Matt 10:18: quotation, high confidence - Luke 21:20: allusion, high confidence - Matt 28:11: allusion, high confidence - Matt 28:12: allusion, high confidence - Matt 28:13: quotation, high confidence - Exod 7:13: allusion, medium confidence - Exod 20:16: quotation, high confidence - Exod 9:16: quotation, high confidence - Rom 9:17: quotation, high confidence - Rom 9:22: allusion, high confidence ### Translation notes - Translated from the Migne PG 13 scan; garbled letters are translated by sense. - In the scan the latter part of this section (from “they gave money to greedy men”) is scrambled: two columns and an editor's note are interleaved, so that stray word fragments from another column (pecu-, venientes, -riculis, milites, sua-, pla-, eos, ausi) stand inside the sentences. What can be ordered with confidence is translated; places where words are lost or cannot be placed are marked “…”. Nothing has been reconstructed. Leaked footnote references in the opening quotation are left in the staged text. - Origen speaks of the chief priests' hardness of heart and compares them to Pharaoh; translated as written. - Quotations: Matt 27:62–66; John 2:19; Matt 26:61; Matt 24:14; 10:18; Luke 21:20; Matt 28:11–13; Exod 20:16; Exod 9:16 (Rom 9:17); Rom 9:22. ### Citation (SBL) Origen, Comm. Ser. Matt. 145 (PG 13:1797c–1800d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentariorum-series-matthaeum/145/#p-145).