The Commentary of Origen on the Gospel of St. Matthew: Translated with Introduction and Brief Annotations trans. by Ronald E. Heine

Abstract

Reviewed by: The Commentary of Origen on the Gospel of St. Matthew: Translated with Introduction and Brief Annotations trans. by Ronald E. Heine John Solheid Raphael A. Cadenhead, trans. The Commentary of Origen on the Gospel of St. Matthew: Translated with Introduction and Brief Annotations (2 Volumes) Oxford Early Christian Texts Oxford: Oxford University Press, 2018 Pp. ix + 773. (2 Volume Set) US $255.00. Origen of Alexandria was one of the most prolific biblical scholars of his era, not to mention one of the most studied of the church fathers. Given those facts, it is remarkable that English readers have not had access to one of his most important works, Commentary on the Gospel of St. Matthew, since Rev. John Patrick translated five of the eight books in the late nineteenth century. Ronald Heine has, therefore, performed a monumental service to English-reading scholars of early Christianity by translating the work in both its Greek and Latin versions. Thanks to Heine, early Christian scholars, and scholars of Origen in particular, can now more easily engage with and benefit from one of the most significant works of the Alexandrian. Moreover, this translation nicely coincides with the publication of the critical edition of Origen's recently discovered Psalm Homilies, which were delivered at nearly the same time as he composed his Matthew Commentary. The first volume contains the extant Greek text beginning with Book 10 and ending with Book 17 (Matt 13.36–22.33), as well as an appendix with selected passages of the Commentary preserved by later writers and the catena fragments, covering Matt 1.1–13.33 and 28.1–18. Heine also included in Volume One a bibliography of modern sources. Volume Two is divided into two parts. The first part contains the Latin translation from the Vetus Interpretatio, which covers Books 12–17 (Matt 16.13–22.33). The second part contains the Latin translation [End Page 671] of the Series Commentariorum, which begins where the Vetus Interpretatio ended; that is, it covers Origen's comments on Matt 22.34 to Matt 27. For the translation, Heine relied on the critical edition of Erich Klostermann and Ernst Benz in the GCS series. Heine does not describe his method of translation, but it appears to be a literal rendering of both the Greek text and Latin translations. Where there are ambiguities, stemming from issues such as syntax or vocabulary, Heine helpfully places explanations in the footnotes (e.g., 1:102n85 and 1:103n86). There are also instances in which Heine had to supply a word in order to make sense of the thought (e.g., 1:56n158). Heine's brief Introduction begins by placing the Commentary in the context of Origen's life. He then highlights significant themes in the Commentary, focusing especially on the frequent use Origen made throughout the Commentary on the distinction between Jesus teaching the crowds in parables and his disciples in secret. Other themes include the unity of the scriptures, comparing scripture with scripture, narrative sequence, and the role of figurative interpretation. Heine also compared Origen's understanding of Jesus's teachings in the Commentary with Origen's First Homily on Psalm 77 in the recently discovered Psalm Homilies. He then sets the composition of the Commentary in its historical relation to the Psalm Homilies and the Contra Celsum, two works of the same time period. The Introduction concludes with remarks on the preservation of Origen's Commentary in both Greek and the Latin translations. Perhaps Heine's most significant accomplishment in the Introduction is his treatment of how Origen develops a hermeneutical tool for the interpretation of scripture based on the evangelist's distinction of Jesus teaching the crowds in parables, but instructing his disciples in secret (11). Heine rightly points out that Origen was not an elitist snubbing his nose at the masses, but rather wanted to inspire his students not to rest content with the simple meaning of the text. Like the disciples who were persuaded to ask Jesus for explanations, Origen's students had a choice to investigate the scriptures rather than being satisfied with the simple meaning. The distinction between the crowds and the disciples, then, was...