Scholia on Matthew

ORIGEN ON THE GOSPEL ACCORDING TO MATTHEW

^A

CHAPTER I.

V. 18. *Jesu autem nativitas sic erat.*

Thou, however, inquire besides into this: why the Evangelist commemorates the *nativity* in this way, but at the beginning of the Gospel, the *generation*? For here he says: *Jesu autem Christi nativitas sic erat*; but there: *Liber generationis Jesu Christi*. What, then, is the difference between nativity and generation? And how are both understood regarding Christ? Just as this spoken word, according to its own nature, can neither be touched nor seen, but when it has been written in a book and reduced as it were to a body, it is then both seen and handled: precisely so, the Word of God—who is without flesh and incorporeal, and who can neither be seen nor described in His divinity—when He became flesh, is both seen and described. Therefore, as one who has become flesh, there exists also the *book of His generation*.

But the question here is not why he said *book*, and did not say *vision* or *word*, but what *nativity* is and what *generation* is. Generation and nativity differ. For generation is the primary formation from God; but nativity is the succession of some from others, arising from the condemnation of death because of transgression. And furthermore, generation possesses incorruptibility and impeccability; but nativity possesses suffering and peccability. Therefore, the Lord, naturally receiving the impeccability of generation, did not receive in addition its incorruptibility; and receiving the suffering of nativity, He did not receive its peccability, thereby bearing the first Adam intact in the parts of both. Thus, there may exist in Christ a generation—not, however, a passage from non-existence to existence, but a way from existing in the form of God to assuming the form of a servant. But His nativity was twofold, both according to us and above us. For that He was born of a woman is according to us; but that it was not by the will of the flesh, or of man, ^B but of the Holy Spirit, is above us. This is what He was even then foreshadowing for the future—that one should ^C seek further: how it is that Matthew mentions *generation* behind, but here *nativity*. And what nativity is, and what generation is. ^D Generation differs...

the nativity which he was about to bestow upon us from the Spirit.

CHAPTER VII

V. 5. *Give not that which is holy unto the dogs; neither cast ye your pearls before swine.* ^A

V. 6. *Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.*

That the disciples might not be ignorant as to who are the dogs or swine among their hearers, "Seek," he says, with perseverance from God, and all things shall be revealed to you. For the beginning of virtue is to know the good through prayer; then, to know how one ought to traverse the way of virtue; thirdly, to knock through works, so that the door might be opened to him. For this is what the knocking with the hands signifies. For the truth of saving doctrines is received in three ways: by diligent prayer, by the steadfastness of the mind in seeking divine things, and by the exquisite study of finding, from conscience, the depth of certainty of the hidden Scriptures: for in this way, he says, the Scriptures are opened. ^B

V. 9. *What man is there of you, whom if his son ask bread, will he give him a stone?*

V. 10. *Or if he ask a fish, will he give him a serpent?*

See then if knowledge is the nourishment without which it is not permitted for one to be saved; consider, for example, the diligent discourse concerning this very thing, how one ought to use food. But the fish, and as it were the side-dish for the learned man, is to know the constitution of the world, the powers of the elements, the beginning and the end and the middle, and whatever else philosophy speaks of thereafter. God, therefore, does not give a stone instead of bread—which the devil wanted to be eaten by Jesus—nor a serpent instead of a fish—which the Ethiopians eat, who are unworthy to partake of the fish. But how did he call the disciples evil? Because, although they followed from the purpose of their will, yet the mutability of the human condition dwelt within them. But the Son of God alone was immutable in both divinity and humanity. Now he calls spiritual gifts "good gifts." Luke said "Holy Spirit" instead of saying "good things." And there is no difference. For the Holy Spirit himself is the good light; therefore he also bestows good things upon those who partake of him. But in those who are exceedingly wicked, because of their unceasing sins, vice becomes in a way a nature: such is Satan and the demons. For one can even call these by nature evil, ^C although they were not created evil by nature, but have been hardened by a self-chosen malice.

CHAPTER VIII

V. 11. *Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.*

If the way is narrow and constricted, and few are those who find it, through what way shall the many enter in? For concerning the broad and spacious way, he says that many shall enter through it. We say, therefore, that the saying of the Lord was spoken ^D

^A in that few from Israel were being saved; for not many believed in him. Wherefore he also said, "Fear not, little flock, for it hath pleased God to give you the kingdom" (Luke XII, 32). But prophetically it was said, "Many shall come," referring to those from the nations who were about to believe in him. "Many," he says, by way of comparison with those who did not believe after the advent; for those from the nations are to recline with Abraham and those born of him in the kingdom of heaven. And in number, these are many times more than those from Israel who confess Jesus Christ.

CAP. XI.

V. 11. "But the lesser in the kingdom of heaven is greater than he."

V. 12. "And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force."

We say that he speaks of the "lesser" with reference to Christ himself—lesser, that is, according to the opinion of those who heard him. Moreover, the phrase "in the kingdom of heaven" signifies that in spiritual matters, and in all things pertaining to heaven and divine realities, Christ is greater than he. Thus, therefore, we shall read: "Lesser," then, pausing a little in the pronunciation, we shall subjoin: "In the kingdom of heaven, he is greater than he." For the kingdom of heaven is Christ himself, who exhorts all to repentance, and draws them to himself through grace.

CAP. XII.

V. 14. "But the Pharisees went out and took counsel against him, how they might destroy him."

As much as anyone draws near to Jesus, they do not take counsel. For the counsel of the wicked does not draw near to Jesus. But when anyone goes outside of Jesus, they take counsel to destroy the Light, the good way, the Life, the Treasure, him who bore witness to charity and peace. If anyone destroys this one, he is called the son of perdition (John XVII, 12).

V. 15. "But Jesus, having known it, withdrew."

For it was not fitting for him to remain with the sons of perdition. They perished, but we, without even seeking, found him. For it is written: "I was found by them who sought me not; I became manifest to them who asked not after me" (Rom. X, 20). For he himself came to the lost sheep (Matt. XV, 24); but they had forgotten their own shepherd. He withdraws, not fearing the plot, but restraining their wickedness; and that no one might think he had withdrawn out of cowardice, he healed them all, showing forth his omnipotent power. Yet he takes care not to be made public, as one who is gentle and who shuns empty glory.

CHAPTER XIII.

V. 44. "The kingdom of heaven is like unto a treasure, etc."

According to another interpretation, the field would be the Scripture.

which is planted with many legal and scriptural and historical statements. The treasure, however, represents the various meanings contained within them, both the manifest and the hidden; and Christ is that precious treasure of the Scripture. Or the field might be Christ, in whom Paul says are hidden the secret treasures of the wisdom and knowledge of God. Therefore the heavenly things and the kingdom of heaven are portrayed as in a likeness in the Scriptures, which are the kingdom of heaven; but the kingdom itself is Christ, whose knowledge is in us according to our power; it is found through faith, and is purchased by virtues. He, therefore, who finds this treasure in the Scriptures, hides it, ^A knowing that it is not without danger to make any chance person a participant in ineffable things. And having hidden it, he goes away in order to buy that field, whatever the cost, which was formerly entrusted to the Hebrews; and taking it from them—which, according to another parable, is a vineyard—he makes it his own possession, having sold all his goods, that is to say, his vices: so that he may no longer live for these, but may be mortified to the whole world and its desires.

Those who have written about pearls say that there are six differences among them: the best are the Indian ones, which exist in shells from the dew of heaven. ^B Therefore, the lesser pearls are the questions of the Law and the Prophets and the rest of the Scripture, which he who seeks diligently, having sold his wares, seeks the pearl which is better than all of these, Christ: considering all these things and present goods to be loss and refuse compared to the knowledge of Christ.

Furthermore, the net is the complex of the ancient words of Scripture, which, when it seemed to be imperfect, Christ coming made perfect. This, cast into the sea of this life, does not gather fish of different natures, but of free thoughts and wills; so that that which is gathered from every kind refers to ^C praiseworthy or blameworthy men according to their inclinations toward the species of virtues or vices. Furthermore, that which is gathered from every kind can signify the calling from every race. But the angels do not drag the net to the shore, that is, to the things outside this life, until it is filled with the fullness of the Gentiles; but they bring it up full, and each of those good things within the net they will restore to their own order, according to their vessels named here, but the bad they will cast outside. That "outside" is the furnace of fire, as the Savior says subsequently. For the bad fish are thrown out, but the bad men into the furnace of fire.

V. 47. Again: The kingdom of heaven is like unto a net that was cast into the sea. ^D The woven net is the intellectual, old and new Scripture of various thoughts. The sea is the turbulent life of men. Every kind is the variety of

^A wills in men, and the calling of various nations. The labourers of the net are the Lord and the angels who approach to minister to Him. The vessels are the different mansions. But the net is not drawn up until the fullness of the nations has come in. Or thus: The net is the apostolic doctrine, which indiscriminately gathers Jews and Greeks, Barbarians, Scythians, slaves, free men, the wicked and the good. The sea is the life of men. The shore is the end thereof. At the consummation, when the net is drawn up, the good are separated from the wicked; the former to be honoured, the latter to be punished. For the way of all the faithful is not similar. And lest any should think that infidels and the wicked are only cast outside, He signified that they are thrust into eternal punishment, saying: *And they shall cast them into the furnace of fire,* and so forth.

CHAPTER XVIII.

V. 5. *And whosoever shall receive one such little child in my name, receivest me.*

He exhorts the faithful to receive one such little child for His name, or one of those spiritual ones in whom Christ is formed according to His own Spirit, who has insinuated humility. But according to Luke, the little child shown by the Saviour must be received in His name, that in him Christ—who is also in the Spirit—may be received. Or, "one such," since all spiritual persons are one. The discourse further admonishes that the simple and the meek in heart should be received in the word of Christ. And thus, cutting off the contention of the disciples (since when teachers fight, ^C schisms arise, with many being scandalized, while those who are scandalized strive to draw the hearers to their own sides), He predicts the unspeakable vengeance that they shall undergo. And this was said with authority. To wit: if you shall scandalize even one faithful man from the wayside, a heavy punishment awaits you. For by the millstone and the drowning, He signifies the intolerable punishment of those who have done injury to such as these. For here He calls "injury" a scandal. I say these things, because since the little ones are easily scandalized, we should not despise them. For he who is great and perfect in virtue ^D disdains every scandal. Inasmuch as He predicts and laments such men, He grants them a time for repentance. But when He says, "It is necessary," He does not take away free will, but reveals the foreknowledge of what will surely come to pass. Wherefore He also exclaims "woe" to them, as those who stumble willingly. And He calls those who live indecorously "shameful" men.

V. 20. *For where there are two or three gathered in my name, there am I in the midst of them.*

V. 21. *Then Peter coming to him, said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?*

Two gathered in the name of Christ, are one body.

^A and spirit, not warring against one another; for the body being subject, and the spirit communicating to it divine life. And three, which is the whole complete being—spirit, soul, and body—he keeps for the coming of Christ. Or, if there be two, they are the two Testaments, since the Holy Spirit, their collector, is in them; but if three, they denote the Law, the Prophets, and the Gospel: or else spirit, soul, and body; or calling and election, and the human race recalled with us to its first honor. Observe further, that He did not say, I shall be, but, I am. For as God, existing everywhere, He is in the midst of those who are joined together through piety. For the all-surveying power of God, though indivisible, becomes divisible to those who are worthy.

Since we are masters of the offenses committed against us, but not of those that reach toward God—unless God Himself be the one—for this reason Peter said ^B, "against me." For in asking how far one ought to be unmindful of injuries, he added "seven times" as if it were a great thing. But the Lord, signifying the infinity of long-suffering, said, "seventy times seven"; that is: as often as he sins against you, if he repents, forgive him.

Since Christ determined a measure for those being excommunicated, but not likewise for those who are repenting, Peter rightly asks: "How far must one receive the penitent?" Now observe if it is possible: Since the number six is operative, even in the production of the world, while seven has rest; he who loves worldly and material things ^C, when he sins, has as his end the week: reflecting on which, Peter wishes to indulge [the offender] seven times. But the Lord extends this in the same way, the unit being related by proportion to decades and hundreds, so that he who transcends worldly things no longer has remission of sins; for remission happens here, whether sooner or later.

CHAP. XXI.

This parable calls the householder the God and Father, ^D who showed much providence from the beginning toward the Jews. The vineyard is, simply, the first people, namely Israel, planted by God in the land of promise. The hedge is the Law, which did not allow them to mingle with the Gentiles. The winepress is the altar, or the place of libations. The tower is Sion, or the heavens. The husbandmen are the elders of the people and the wise, and the teachers who existed at various times. The householder went into a strange country when He no longer appeared to them as before, in the pillar of cloud by day and in the pillar of fire by night. Or, it signifies the long-suffering of God, which does not...

^A immediately exact from the Jews the penalty for their offenses. The exaction of fruits is the lawful life; the time for them is the prophetic exaction. The first and second servants who were treated insultingly are the prophets, who were sent at various times; some of them they beat, as Micaiah, whom Zedekiah struck on the cheek; others they killed, as Zechariah, between the temple and the altar; others they stoned, as Zariu, the son of the priest Joda. Perhaps the Vineyard is the kingdom of God, and its mysteries in the Law and the Prophets, and the rest of the natural doctrine. The fruits are the life virtuous in its habits. The hedge is the rational place, and the letter itself, so that the hidden mysteries might not be seen by those who were outside. The winepress is the depth of the soul that receives the fruits, pouring everything into war. The tower is the distinct discourse about God. The temple is indeed that which is in it, signifying the divine temple. The husbandmen are the first to whom the oracles of God were entrusted; to whom He departs to his own lookout, giving an opportunity out of those things which He Himself had planted, ^B had fenced about, had dug, had built, for the bearing of fruit. The time of fruits, which the master of the house noted, was without doubt not the time to produce leaves or flowers, or to swell into an unripe grape, or to be harvested; but rather they were fruits of simplicity, of the fulfillment of the Word, or of progress in virtues or of their beginning: the fruits also of charity, of joy, of peace, and the rest. The servants are the prophets, who demanded that they offer spiritual fruits as priests to God.

Chapter XXIV.

V. 45. Who then is the faithful and prudent servant, whom his lord has set over his household?

(19) Perhaps by questioning he stimulates us to seek one rare man. For the particle "then" indicates the rarity of such a steward, and knowing no other such faithful and prudent steward, He weighs him for the works of the Father, I mean for humanity. For He speaks as if of another, shadowing it with exceeding wisdom. Furthermore, He called Himself a servant on account of the form of a servant He took. ^C See, however, whether the discourse may not admonish bishops and teachers to whom such things have been entrusted, that one ought to use them prudently according to the dignity of each, and expertly dispense spiritual foods with seasonable quantity and quality. The phrase "Who then," He said, not as one ignorant, but so that they might not inquire curiously. The discourse also applies to anyone to whom anything has been trusted by God, whether it be wealth, or authority, or some other power. Furthermore, faith and prudence are required of the steward, so that he may not steal what belongs to the master, but rather, as is proper, administer it. Or He calls him faithful who has a good conscience toward God and does not depart from any of the things that ought to be done, as well as the one who teaches correctly. But He calls him prudent who is not carried away ^D by the foolish assertions of the heretics, but discriminates the precision of the Word, or the one not attempted.

by sins, because of the various and manifold ways of men. He is one who knows when it is necessary to rebuke, or to reprimand, or to exhort, or to teach: and whom it is fitting to water with milk, and to whom it is proper to deliver solid food. ^A

CHAPTER XXV.

They say that the ten virgins are the senses of every soul, both the interior and exterior man, which have sent word to the worship of idols and to worldly desires, by receiving—either ostensibly or truly—the pure Word of God, and becoming virginal. There are also those that are commonly understood, and those that are set forth in proverbs, and those that follow, such as the virtues of the hypostasis of Christ. For this reason they are also expressed by the number five: of which some are foolish, and others are prudent. But later, all of them went out to meet Him, ^B about to receive the mystery of Christ. For they depart from the error of the world, hastening to Him who is prepared to see them.

*Another from Origen.* Virginity is one thing and mercy is another, and the mind is different from the body: and you will take this in [the case of] the ten virgins. The prudent [senses], therefore, are the senses of him who lives according to reason: but the foolish are the senses of him who conducts his life in the opposite way and contrary to right reason. The lamps are the action endowed with every virtue: the oil is the word of the spiritual man that is poured out, which works the good action. Those who depart from the tenor of life are asleep. The prudent, therefore, do not lose their lamps, nor do they neglect the preservation of the oil. The angels cry out to the sleeping senses, ^C rousing them: that is, the spirits sent for ministry on account of those who are to inherit salvation. The ornament of the lamps is the evangelical use that touches the senses; [the use] of the eyes, by which they wonder at the Creator, and are closed so they may not see injustice: [the use] of hearing, so it may not receive vanity, nor the judgment of blood, but [the hearing] of the just word: [the use] of taste, of one eating Christ the Lord: [the use] of smell, enjoying the fragrance of Christ, and of the ointment that has been poured out: [the use] of touch, touching the Word, as John speaks: *Our hands have handled concerning the Word of life.* ^D Now at midnight the cry is made: that is, the hour in which the children of Israel went out of Egypt, in which also Christ rose from the dead. The cry is the trumpet which rouses the dead, and calls them forth from the sepulchres. That [word], "go out," also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge: the oil for the lamps is the fervor in knowledge, and the execution of the commandments. For this keeps the light that is in us, guarding the simple eye, so that [the] lucent

^A the whole of our body may be illuminated, according to the word of the Lord. Those virgins, then, who have taken up diligent zeal for the execution of the commandments are prudent; but those who were careless are foolish, having spent the appropriate time in the pursuit of vain things. Now, "they slept" signifies the sleep of death; "at midnight" denotes the sudden and unexpected [hour], at once also fearful. And to those who have risen, the fruit of their labors is present; but for those who are slothful and offer nothing regarding piety, the soul begins to grow dark, and as it were to be extinguished, and to pass into foolishness, so that it might even seem to others that they are such because of the virtue of the others. Therefore they are rejected, those [wise ones] saying, "Lest it be not enough for us and for you." Now, those who sell oil are they who teach for the sake of the reward of preferment, attention, learning, and industry. Or the sellers are the prophets, apostles, and evangelists, through whom someone, once instructed, practices virtue. ^B

CHAPTER XXVII

V. 11. And the governor asked him, saying: Art thou the king of the Jews?

As if he had been convicted of a public crime, Pilate asks him, saying: Art thou the king of the Jews? He asks this in mockery, or perhaps he asks because he is in doubt. But Jesus, quietly hinting at the affirmation, as the King of all men, said, "Thou sayest it." For whereas the high priest asked in a judicial manner, saying: "Tell us if thou art the King," Pilate asked by way of simple assertion. Observe, moreover, that the phrase, "Thou hast said," addressed to the high priest, censures his hidden doubt; but the phrase, "Thou sayest it," ^C which he answered to Pilate, confirms his assertion. For He was the King of Israel; and He did not say "yes," so as not to provide Pilate with a plausible pretext for condemning Him.

Since they were of such a kind that they did not wish to be converted, He answered them nothing. And it was well that He did not answer Pilate, because he wavers as to whether it is proper for Him to defend Himself against unjust accusations, and because he is in doubt concerning them. For it was manifest that, if He had defended Himself and shown Himself guilty of no crime, ^D the judge would have released Him, finding a way to pronounce a good judgment concerning Him. Whence the governor also marveled at Him, as to how, being able to bring forward many defenses for Himself, He remained silent. For this reason, also, as if wishing to release Him, he urged Him to this; for it was manifest to Pilate that it was out of envy that He had been delivered up. He did not marvel simply, but indeed greatly; perhaps because of His constancy and imperturbability in the face of death, and even in these things the serenity of His countenance; or he also admired His more than human long-suffering.

It is likely that, as the Jews had recently formed a treaty with the Romans, they thought that what was pleasing to them should be allowed at the feast. And Saul also, in yielding Jonathan to the people, indicates to them something similar from long ago. As...

he who thought that they would demand one who was innocent, rather than one guilty of myriad crimes, Pilate said this as if they were upright. For he knew that they had no clear proof against him. ^A

Reading very ancient copies, I found that Barabbas himself was also called Jesus. Thus, therefore, Pilate's inquiry was framed there: "Whom do you wish that I release to you? Jesus Barabbas, or Jesus who is called Christ?" For as it seems, Barabbas was the brigand’s patronymic, which is interpreted "son of a teacher." The name Baramban, therefore, when compounded, signifies "son of our teacher." And whose teacher's son must one consider the notorious robber to be, if not the man of blood, him who is a murderer from the beginning, whom even to this day those who learn to commit murder from him prefer to the Vivifier of mankind, our Lord Jesus Christ? ^B

While he was being judged by Pilate, oracles were sent to his wife; so that she might be astonished at his fortitude by his silence, but by the warning recognize that he was passing judgment not on a man, but on God. And for this reason he himself did not see it, either so that she would not be silent about the dream, or because he was not believed, or because he was unworthy, or so that, hearing what his wife had suffered, he might sympathize. For she not only saw the vision, but also suffered many things, and it happened at night to increase the fear. But the dream was a work of Providence, regarding which it is not said what it was, yet it manifests that it had been indicated—not that Christ might not suffer, but that the woman might be saved. Blessed is she who had such experiences in dreams, that she might suffer, so as not to suffer far greater things. ^C And she is, as it were, a symbol of the Church, which was once subject to Pilate but is no longer beholden to him on account of her faith in Christ... for the woman was a foreigner.

V. 45. *But from the sixth hour there was darkness over all the land until the ninth hour.*

Regarding this eclipse, the prophet Zechariah also spoke: "In that day," he says, "there shall be no light. And there shall be cold and frost for one day. And that day shall be known to the Lord; and it shall not be day, and it shall not be night; and at evening there shall be light." By saying "darkness," he shows that those who had laid hands upon the Light were darkened. For as there was darkness for the Egyptians, but light for the sons of Israel, so also now: for the Church there is light, but for the Jews there is a three-day darkness—[deprived] indeed of the paternal luminosity, the splendor of Christ, and the brilliance of the Holy Spirit. ^D And since on the sixth day man was created, and it is probable that he was deceived at the sixth hour, perhaps for this reason He who suffered for the salvation of men was suspended at the sixth hour. This is the sign which He had previously promised to give to those asking, saying: "An evil and adulterous generation seeks for a sign," etc. And, "When you have lifted up the Son of man, then you shall know..."

that I am." Indeed, it was far more marvelous for these things to happen when He was nailed to the cross than when He was walking upon the earth. And it was not in this respect alone that it was a marvel, but also because that which they sought came from heaven, and over the whole inhabited earth, which had never happened before, but only in Egypt when the Passover was also being celebrated; for those things were a type of these. For, so that they might not say that the event was an eclipse, it happened on the fourteenth (day), when it is impossible for an eclipse to occur. And it was at midday, so that all who dwell on the earth might know that it was day everywhere in the world. And a certain philosopher among the Greeks, Phlegon, makes mention of this darkness as having happened miraculously on the fourteenth day of the moon, when it is not natural for an eclipse to take place, since the distance of the sun is far removed, as much as from the beginning of heaven to the end. For then eclipses occur when these two luminaries approach one another. For an eclipse of the sun occurs when the moon passes under it synodically, not at the full moon, when it is at a diameter from the sun. ^B This occurred as if creation were groaning at what had happened, and thereby demonstrating that, since this outrage had been committed by the Jews, their mind was darkened, and the intelligible sun departed from them. For whether they supposed that He Himself had done this, they ought to have believed and feared; or if not Him, but the Father, then they ought to have been pricked to the heart even from this. For those shadows were of the One who was angry, and a token of that which was about to overtake these enemies of God and murderers. For it was after all their insults that this occurred, after they were sated with reproaches and had uttered all that they wished. ^C

CHAPTER XXVIII.

V. 18. *Data est mihi omnis potestas in cœlo, et super terra.*

Understand "Data est mihi omnis potestas," and so forth, with regard to the Incarnation. But if you wish to consider it also with regard to His divinity, even so you shall take it; "Data est mihi potestas" is for "it has been conceded to me." "Data est": it has been brought to me, it has been entrusted to me by free choice. Life had its place, first indeed in the supernal realms, then now also in the lower ones; whom, being confident, baptize into the name of the Father, and of the Son, and of the Holy Spirit. One is He who saves, one is the salvation. One living Father, Son, and Holy Spirit. He is one, not by the coalescence of the three, but by one essence; yet there are three hypostases, perfect in all things, and related to one another. ^D According to nature the Father begat; therefore He was begotten consubstantial. God is not a body; therefore, God, being incorporeal, did not beget by any descent, or motion, or anything of that sort that is observed in bodies. The birth is hypostatic; the Son was brought forth from the essence of the Father.