Fragments on Matthew

 had lost food, so the new Adam, by abstaining also from what he was not commanded through an excess of virtue, might be restored to the original good.

 to spare not even the most necessary things, if through them some wicked action might risk coming to be. One must not cut off the members, but as it w

 is forced to bear its burden. And old wineskins are also old men but new wine is the new word, which they do not contain for their rottenness is bur

 you, by retreating from those who persecute you, will last for the time of the evange lization not

 the spirit of Elijah. And since what was said was unclear, he left the knowledge to those who were able to understand. 63 Mt 11, 14 The angel Gabriel

 not giving to such a one. But the remission through baptism may have been passed over in silence in such cases, since it was not yet the time to disco

 76 Mt 13, 18-23 In these things it is investigated, how he has not said that the word is sown in the beginning nor said the seed sown by the wayside,

 82 Mt 16, 1-4 But indeed, neither does a physician fulfill the inopportune desires of the sick, seeking what is curative of the disease, not what is f

 no one being permitted to pay a half-shekel, not even if he were rich but the mystery was to the effect that neither was the Son incarnate with a fat

 But evil has prevailed so much as to overturn this reasoning. Therefore, the argument requires two things of us: both to remember one's own sins and t

 perfection is from him. 98 Mt 19:23-26 The apostolic word fits well here, laying aside every weight for the comparison to a camel indicated the wei

 102 Mt 20, 10-12 What the first ones thought, that they would receive more, indicates the nature of the matter, not the thought of the holy men for n

 to him, according to which, having been delivered from the plot of foreigners, he remained in his own land. and the tower, the temple, in which those

 » of God, David, and this does not yet fit the Spirit, but it is spoken with respect to his own spirit. At any rate, he was speaking in spirit also wh

 putting itself outside of God through sinning but the bird is fruitful and warm in its love and caring for its children and giving itself up for them

 to seek obedience from men, to whom you have not given a willing ear through your word. And for this reason, fearing lest I become ineffective, I guar

 of all, he says, through the one righteous one the many will be established. This indeed he also indicates here, that one suffers for many. But Apolli

 of his flesh and on earth a hiding took place. 137 Mt 27, 11-14 Good is the looking away from the slanderers for those hearing were not seeking the t

 that each of those who die is added «to his people» for below was the place and the abode of souls, and this downward journey the Lord transfers to t

Fragments on Matthew

Mt 1, 16

And Apollinarius, accepting only the last one, says: Matthew's genealogy has the natural succession of those who were begotten, but Luke's is considered that of sons inscribed according to the law to those who did not beget them; for thus "Joseph is inscribed to Heli," having been born of < Jacob , a descendant> of Jeconiah. Thus beginning from different starting points, Matthew from "Solomon," and Luke from "Nathan," they arrive at the same Joseph.

2 Mt 1, 16 Apollinarius says, then, that a child is inscribed to a father. And Joseph is his father according to grace and at the same time according to the flesh through the woman. And it is certain for him to be the father of Christ, who was begotten from his own flesh, which is Mary, since indeed even for the deceased man it was certain that the child born from his wife and his living brother was his own. For if the [principle] of the law is strong, much more is that of grace. And the promise from the beginning was to a man, not to a woman. For this one is the preeminent living being and closer to God, and thus the one in the image. In both genealogies of Christ, Joseph is shown to be the father, both according to grace and according to the flesh; according to grace through the virgin betrothed to him, and according to the flesh because both the virgin and Joseph were from the same tribe.

3 mt 1, 19 And Apollinarius, concerning "to make a public example," himself also, having cited the exegesis of the blessed John and Theodore, added.

4 Mt 2, 1-12 Many are the things that bear witness to our salvation from the beginning, but the beginning of all these seems to be the first-offering of the magi. And this is said to be the first-offering of all the gentiles. And not only this, but also, being guided by God and by a star, they revealed the things that were to come, and having resolved the perplexity of the Jews, they showed them to be condemned for not being persuaded by the signs.

6 Mt 2, 18 How did the evangelist transfer the saying spoken concerning Israel to the children? Because the infants slaughtered by Herod are taken as a type of the people. And Rachel is mentioned by the prophet as the mother of the <father of> Ephraim. And she is also the mother of Benjamin, of whose portion near Jerusalem is also the place called Ramah. Therefore, just as the resurrection is laid up for the infants, so it is shown that the people will be saved as if from death through faith. As a type of the people of Israel, the evangelist took the children slaughtered by Herod, applying to them the saying of the prophet.

9 Mt 3, 17 But some say that the voice which said: This is my son the

beloved was either an angelic [voice] ministering in the person of the Father, or another [voice] created on the spot. And the [phrase] "in whom I am well pleased" was said in comparison with other sons who were neither beloved nor able to please him greatly; for those under the law were also deemed worthy of adoption. And through the testimony of the Father and the descent of the Spirit, the hypostases of the Holy Trinity are shown.

10 Mt 4, 11 The mad Apollinarius says foods from paradise

they ministered to him, so that just as Adam, who did not abstain from what was commanded, the [food] there

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Fragmenta in Matthaeum

Mt 1, 16

Καὶ Ἀπολινάριος δὲ τὴν τελευταίαν μόνην ἀποδεχόμενός φησιν· ἡ μὲν τοῦ Ματθαίου γενεαλογία φυσικὴν ἔχει τὴν διαδοχὴν τῶν γεννηθέντων, ἡ δὲ τοῦ Λουκᾶ νομίζεται τῶν ἐπιγραφέντων υἱῶν κατὰ τὸν νόμον τοῖς μὴ γεννήσασιν· οὕτως γὰρ «Ἰωσὴφ ἐπιγράφει τῷ Ἠλὶ» γενόμενον ἐξ < Ἰακώβ , ἀπογόνου> Ἰεχωνίου. οὕτως ἐκ διαφόρων ἀρχῶν ἀρξάμενοι ὁ μὲν Ματθαῖος ἀπὸ τοῦ «Σαλομῶνος», ὁ δὲ Λουκᾶς ἀπὸ τοῦ «Ναθὰμ» εἰς τὸν αὐτὸν Ἰωσὴφ ἔρχονται.

2 Mt 1, 16 Φησὶ γοῦν Ἀπολινάριος, ὅτι πατρὶ παῖς ἐπιγράφεται. πατὴρ δὲ αὐτοῦ κατὰ χάριν ὁ Ἰωσὴφ καὶ ἅμα κατὰ σάρκα διὰ τῆς γυναικός. καὶ βέβαιον αὐτῷ τὸ εἶναι πατέρα Χριστοῦ τοῦ ἐκ τῆς ἰδίας αὐτοῦ σαρκὸς γεννηθέντος ἥτις ἐστὶ Μαρία , ὅπου γε καὶ τῷ τεθνεῶτι βέβαιον ἦν τὸ ἴδιον εἶναι αὐτοῦ παιδίον τὸ γεννώμενον ἐκ τῆς γυναικὸς αὐτοῦ καὶ τοῦ ζῶντος ἀδελφοῦ. εἰ γὰρ ἰσχυρὸν τὸ τοῦ νόμου, πολλῷ μᾶλλον τὸ τῆς χάρι τος. ἦν δὲ καὶ ἡ ἐξ ἀρχῆς ἐπαγ γελία πρὸς ἄνδρα, οὐ πρὸς γυναῖκα. οὗτος γὰρ τὸ προηγούμενον ζῷον καὶ θεῷ προσεχέστερον καὶ οὕτως ὁ κατ' εἰκόνα. Κατ' ἀμφοτέρας τὰς γενέσεις τοῦ Χριστοῦ πατὴρ ἀναδείκνυται ὁ Ἰωσήφ , κατά τε χάριν καὶ κατὰ σάρκα· κατὰ χάριν μὲν διὰ τῆς μνηστευθείσης αὐτῷ παρθένου, κατὰ σάρκα δὲ διὰ τὸ ἐκ τῆς αὐτῆς εἶναι φυλῆς τήν τε παρθένον καὶ τὸν Ἰωσήφ . 3 μτ 1, 19 Ἀπολινάριος δὲ τὸ δειγματίσαι καὶ αὐτὸς παραθέμενος τὴν τοῦ μακαρίου Ἰωάννου καὶ Θεοδώρου ἐξήγησιν ἐπήγαγεν.

4 Mt 2, 1-12 Πολλὰ τὰ μαρτυροῦντα ἐξ ἀρχῆς τὴν ἡμετέραν σωτηρίαν, ἀλλὰ τού των ἁπάντων ἀρχὴ φαίνεται εἶναι ἡ τῶν μάγων ἀπαρχή. αὕτη δὲ καὶ τῶν ἐθνῶν ἁπάντων ἀπαρχὴ λέγεται εἶναι. καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ θεόθεν ὁδηγούμενοι καὶ ὑπὸ ἀστέρος τὰ μέλλοντα γενήσεσθαι ἐδήλωσαν καὶ τὴν τῶν Ἰουδαίων ἀπορίαν λύσαντες κατακρίτους αὐτοὺς ἀπέδειξαν μὴ πεισθέντας τοῖς σημείοις. 6 Mt 2, 18 Πῶς εἰς τὸν Ἰσραὴλ εἰρημένην τὴν λέξιν εἰς τοὺς παῖδας μετήγαγεν ὁ εὐαγγελιστής; ὅτι ἐν τύπῳ τοῦ λαοῦ τὰ βρέφη τὰ σφαγέντα ὑπὸ Ἡρώδου παρείληπται. ἡ δὲ Ῥαχὴλ ὡς μήτηρ τοῦ <πατρὸς τοῦ> Ἐφραὶμ ὑπὸ τοῦ προφήτου μνημο νεύεται. ἔστι δὲ μήτηρ καὶ τοῦ Βενιαμίν, οὗ μέρους τοῦ κατὰ Ἰερουσαλὴμ καὶ ἡ λεγομένη Ῥάμα . ὥσπερ οὖν τοῖς βρέφεσιν ἡ ἀνά στασις ἀπόκειται, οὕτω δηλοῦται καθάπερ ἐκ θανάτου σωθησόμενος ὁ λαὸς διὰ τῆς πίστεως. Εἰς τύπον τοῦ λαοῦ τοῦ Ἰσραὴλ τὰ ὑπὸ Ἡρώδου σφαγέντα παιδία παρέλαβεν ὁ εὐαγγελιστὴς ἀνάγων εἰς αὐτὸν τὴν τοῦ προφήτου λέξιν.

9 Mt 3, 17 Τινὲς δέ φασιν τὴν λέγουσαν φωνήν· οὗτός ἐστιν ὁ υἱός μου ὁ

ἀγαπητὸς ἢ ἀγγελικὴν εἶναι ὑπουρήσασαν τῷ προσώπῳ τοῦ πατρὸς ἢ ἑτέραν ἐκ τοῦ παραχρῆμα κατασκευασθεῖσαν. τὸ δὲ ἐν ᾧ εὐδόκησα ἐν παραθέσει ἑτέρων υἱῶν εἰρῆσθαι οὔτε ἀγαπητῶν γενομένων οὔτε ἀρέσαι σφόδρα δυνηθέντων αὐτῷ· υἱοθεσίας γὰρ ἠξίωντο καὶ οἱ ἐν τῷ νόμῳ. διὰ δὲ τῆς τοῦ πατρὸς μαρτυρίας καὶ τῆς τοῦ πνεύματος καθόδου δείκνυνται τῆς ἁγίας τριάδος αἱ ὑποστάσεις.

10 Mt 4, 11 Ἀπολινάριος ὁ παράφρων τροφάς φησιν ἐκ παραδείσου

διηκόνουν αὐτῷ ἵνα ὥσπερ ὁ μὴ ἀποσχόμενος οὗ προσετέτακτο Ἀδὰμ τὴν ἐκεῖ

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