Origen's Commentary on Matthew.
The simpler disciple, then, may be satisfied with the bare narrative; but let us remember, if ever we fall into distressful temptations, that Jesus has constrained us to enter into their boat, wishing us to go before Him unto the other side; for it is not possible for us to reach the other side, unless we have endured the temptations of waves and contrary wind. Then when we see many difficulties besetting us, and with moderate struggle we have swum through them to some extent, let us consider that our boat is in the midst of the sea, distressed at that time by the waves which wish us to make shipwreck concerning faith or some one of the virtues; but when we see the spirit of the evil one striving against us, let us conceive that then the wind is contrary to us.
When then in such suffering we have spent three watches of the night—that is, of the darkness which is in the temptations—striving nobly with all our might and watching ourselves so as not to make shipwreck concerning the faith or some one of the virtues,—the first watch against the father of darkness and wickedness, the second watch against his son “who opposeth and exalteth himself against all that is called God or thing that is worshipped,” and the third watch against the spirit that is opposed to the Holy Spirit, then we believe that when the fourth watch impendeth, when “the night is far spent, and the day is at hand,” the Son of God will come to us, that He may prepare the sea for us, walking upon it.
And when we see the Word appearing unto us we shall indeed be troubled before we clearly understand that it is the Saviour who has come to us, supposing that we are still beholding an apparition, and for fear shall cry out; but He Himself straightway will speak to us saying, “Be of good cheer; it is I; be not afraid.” And if, warmly moved by His “Be of good cheer,” any Peter be found among us, who is on his way to perfection but has not yet become perfect, having gone down from the boat, as if coming out of that temptation in which he was distressed, he will indeed walk at first, wishing to come to Jesus upon the waters; but being as yet of little faith, and as yet doubting, will see that the wind is strong and will be afraid and begin to sink; but he will not sink because he will call upon Jesus with loud voice, and will say to Him, “Lord, save me;” then immediately while such a Peter is yet speaking and saying, “Lord save me,” the Word will stretch forth His hand, holding out assistance to such an one, and will take hold of him when he is beginning to sink, and will reproach him for his little faith and doubting. Only, observe that He did not say, “O thou without faith,” but, “O thou of little faith,” and that it was said, “Wherefore didst thou doubt,” as he had still a measure of faith, but also had a tendency towards that which was opposed to faith.
7. The Healing of the Sick on the Other Side. The Method of Healing.
But after this both Jesus and Peter will go up into the boat, and the wind will cease; and those in the boat, perceiving the great dangers from which they have been saved, will worship Him, saying, not simply, “Thou art the Son of God,” as also the two demoniacs said, but, “Of a truth, Thou art the Son of God.” This the disciples in the boat say, for I do not think that others than the disciples said so. And when we have undergone all these experiences, having crossed over, we shall come to the land where Jesus commanded us to go before Him. And perhaps, also, some secret and occult mystery with reference to some who were saved by Jesus is indicated by the words, “And when the men of that place knew Him,”—plainly of the place on the other side,—“they sent into all that region round about,”—round about the other side, not on the other side itself, but round about it,—“and they brought unto Him all that were sick.” And here observe that they brought unto Him not only many that were sick, but all in that region round about; and the sick who were brought to Him besought Him that they might touch if it were only the border of His garment, beseeching this grace from Him, since they were not like “the woman who had an issue of blood twelve years, and who came behind Him and touched the border of His garment, saying within herself, If I do but touch His garment, I shall be made whole.” For observe in what is said about the border of His garment, on account of what the flowing of her blood ceased at once. But those from the country round the land of Gennesaret, to which Jesus and His disciples crossed over and came, did not come of themselves to Jesus, but were brought by those who had sent the tidings, inasmuch as they were not able because of their extreme weakness to come of themselves. Nor did they merely touch the garment, like the woman who had an issue of blood, but they touched after that they had besought Him. Only, of these, “as many as touched were made whole.” And whether there be any difference between the “They were made whole,” which is said in their case, and the “being saved,” —for it was said to the woman with the issue of blood, “Thy faith hath saved thee,” you may yourself consider.
8. Concerning the Pharisees and Scribes Who Came and Inquired, Why Do Thy Disciples Transgress the Tradition of the Elders?
“ Then there came to Him from Jerusalem Pharisees and scribes, saying, Why do Thy disciples transgress the tradition of the elders? For they wash not their hands when they eat bread. ” He who observes at what time the Pharisees and scribes came from Jerusalem to Jesus, saying, “Why do Thy disciples transgress the tradition of the elders,” etc., will perceive that Matthew of necessity wrote not simply that Pharisees and scribes from Jerusalem came to the Saviour to inquire of Him the matters before us, but put it thus, “Then come to Him from Jerusalem.” What time, therefore, are we to understand by “then”? At the time when Jesus and His disciples crossed over and came in the boat to the land of Gennesaret, when the wind ceased from the time that Jesus entered into the boat, and when “the men of that place knowing Him sent into all that region round about, and brought unto Him all that were sick, and besought Him that they might touch if it were only the border of His garment, and as many as touched were made whole.” At that time came to Him from Jerusalem Pharisees and scribes, not struck with admiration at the power which was in Jesus, which healed those who only touched even the border of His garment, but in a censorious spirit, accusing the disciples before their Teacher, not concerning the transgression of a commandment of God, but of a single tradition of the Jewish elders. And it is probable that this very charge of these censorious persons is a proof of the piety of the disciples of Jesus, who gave to the Pharisees and scribes no opportunity of censure with reference to the transgression of the commandments of God, as they would not have brought the charge of transgression against the disciples, as transgressing the commandment of the elders, if they had had it in their power to censure those whom they accused, and to show that they were transgressing a commandment of God.
But do not suppose that these things go to establish the necessity of keeping the law of Moses according to the letter, because the disciples of Jesus up to that time kept it; for not before He suffered did He “redeem us from the curse of the law,” who in suffering for men “became a curse for us.”
But just as fittingly Paul became a Jew to the Jews that he might gain Jews, what strange thing is it that the Apostles, whose way of life was passed among the Jews, even though they understood the spiritual things in the law, should have used a spirit of accommodation, as Paul also did when he circumcised Timothy, and offered sacrifice in accordance with a certain legal vow, as is written in the Acts of the Apostles? Only, again, they appear fond of bringing accusations, as they have no charge to bring against the disciples of Jesus with reference to a commandment of God, but only with reference to one tradition of the elders. And especially does this love of accusation become manifest in this, that they bring the charge in presence of those very persons who had been healed from their sickness; in appearance against the disciples, but in reality purposing to slander their Teacher, as it was a tradition of the elders that the washing of hands was a thing essential to piety. For they thought that the hands of those who did not wash before eating bread were defiled and unclean, but that the hands of those who had washed them with water became pure and holy, not in a figurative sense, in due relation to the law of Moses according to the letter.
But let us, not according to the tradition of the elders among the Jews, but according to sound reason, endeavour to purify our own actions and so to wash the hands of our souls, when we are about to eat the three loaves which we ask from Jesus, who wishes to be our friend; for with hands that are defiled and unwashed and impure, we ought not to partake of the loaves.
9. Explanation of “Corban.”
Jesus, however, does not accuse them with reference to a tradition of the Jewish elders, but with regard to two most imperative commandments of God, the one of which was the fifth in the decalogue, being as follows: “Honour thy father and thy mother, that it may be well with thee, and that thy days may be long on the land which the Lord thy God giveth thee;” and the other was written thus in Leviticus, “If a man speak evil of his father or his mother, let him die the death; he has spoken evil of his father or mother, he shall be guilty.” But when we wish to examine the very letter of the words as given by Matthew, “He that speaketh evil of father or mother, let him die the death,” consider whether it was taken from the place where it was written, “Whoso striketh his father or mother, let him die the death; and he that speaketh evil of father or mother let him die the death.” For such are the exact words taken from the Law with regard to the two commandments; but Matthew has quoted them in part and in an abridged form, and not in the very words.
But what the nature of the charge is which the Saviour brings against the Pharisees and scribes from Jerusalem, when He says that they transgress the commandment of God because of their tradition we must consider. And God said, “Honour thy father and thy mother,” teaching that the child should pay the honour which is due to his parents. Of this honour to parents one part was to share with them the necessaries of life, such as food and clothing, and if there was any other thing in which it was possible for them to show favour towards their own parents. But the Pharisees and scribes promulgated in opposition to the law a tradition which is found rather obscurely in the Gospel, and which we ourselves would not have thought of, unless one of the Hebrews had given to us the following facts relating to the passage.