Commentariorum series in evangelium Matthaei 4 Having been asked the first, therefore, he added the second also, in no way inferior to it. But if there is a first commandment and another, a second, there might also be a third and another, a fourth, and so on. 21 (for having heard) written in the law concerning the divine words that 'you shall bind them upon your hand, and they shall be immovable before your eyes' those who do their works 'to be seen by men', having written some sayings of the law on two pieces of parchment and having bound them, wear one as a crown on the 22 head, placing what is written over the forehead, and the other on the arm of one of the hands; and they call these 'phylacteries'. So also, having found something about a fringe in Deuteronomy, they think they are keeping the law by making a certain fringe on some thread which they wear on their garments. 42 For they cannot have killed Zechariah son of Barachiah, who is numbered among the twelve, those who are now being reproached by the Savior. But it is likely [as Josephus says] that the one now called Zechariah is the father of John, concerning whom we are not able to show from the scriptures either that he was the son of Barachiah, or that the scribes and the Pharisees murdered him 'between the temple and the altar'. But such a tradition has come down to us, that there was a certain place around the 43 temple, where virgins were permitted to enter and worship God, but they did not permit those who had already known a man's bed in that place. So Mary, after giving birth to [our] Savior, coming to worship, stood in the place of the virgins. And when those who knew she had given birth were preventing her, Zechariah told those who were preventing her that she was worthy of the place of the virgins, being still a virgin. Therefore, as one clearly transgressing the law and permitting a woman to be in the place of the virgins, those of that generation killed him 'between the temple and the altar'. They are reproached, at any rate, by the Savior not as sons of those who killed the prophets and Zechariah with the prophets, but as having murdered him themselves. And it is not surprising if it happened that, just as John's father and Zechariah of the twelve were namesakes, so also was the father of the father. 54 For even if he appeared to some saints after the resurrection, yet not to the unbelieving Jews. 83 And since the saying also requires an anagogical interpretation, (abomination of desolation) according to an anagogical sense is a heterodox word and an impious dogma introduced from the sayings of scripture, which the heterodox use. And 'standing' signifies that the word of Antichrist wishes to confirm its own dogmas with arguments. 84 Therefore the one who reads must always hasten [especially] to understand the scriptures, <especially> when a clear dogma is set forth for the desolation of the soul (bringing the soul to desolation etc. B). 86 putting off the old man (for this is what the garment means) 93 (those who understand what has been said according to contemplation say) the abomination stands, how is it here or there? 94 And the one outside the faith and the canon of the church and the scripture says: behold, in the desert. 95 Therefore it is added: do not go out; for the one who believes in worldly wisdom has gone out and become a Gentile. But the one promising secret things will say: behold, in the inner rooms, therefore it is added: do not believe. Tropologically, the lightning of truth, to which the coming of the Son of Man is compared, is made plain in all legal, prophetic, evangelical, and apostolic scripture. And coming forth from the east, the beginnings of Christ, it shines even to the west of the economy of the passion. 96 But see if the law is one east, the end of the law one west; another east to west is Jesus Christ until Paul, to whom last of all 'as to one abnormally born he appeared'. And generally, there is one Antichrist, as falsehood is one; <s>pecifically, however, there are many, and many false teachings and dogmas. 97 And as Christ, the true word, has prophets, so Antichrist, being a false word, has false prophets. 98 For where the... according to the

Commentariorum series in evangelium Matthaei 4 τὴν οὖν πρώτην ἐρωτηθεὶς ἐπήγαγε καὶ τὴν δευτέραν, οὐδὲν αὐτῆς ἀπο δέουσαν. εἰ δὲ ἔστι τις πρώτη ἐντολὴ καὶ ἄλλη δευτέρα, εἴη ἄν τις καὶ τρίτη καὶ ἄλλη τετάρτη καὶ καθεξῆς. 21 (ἀκούσαντες γὰρ) γεγραμμένου ἐν τῷ νόμῳ περὶ τῶν θείων ῥημάτων ὅτι «ἀφάψατε αὐτὰ ἐπὶ τῆς χειρὸς ὑμῶν, καὶ ἔσται ἀσάλευτα πρὸ ὀφθαλμῶν ὑμῶν» οἱ τὰ ἔργα αὐτῶν ποιοῦντες «πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις», γράψαντές τινα τοῦ νόμου ῥητὰ εἰς περικομμάτια διφθε ρίων δύο καὶ περιδήσαντες τὸ μὲν ἕτερον φοροῦσιν ὡς στέφανον ἐπὶ τῆς 22 κεφαλῆς τιθέντες κατὰ τοῦ μετώ που τὸ γεγραμμένον, τὸ δὲ ἕτερον κατὰ τοῦ βραχίονος τῆς ἑτέρας τῶν χειρῶν· καὶ καλοῦσι ταῦτα «φυλα κτήρια». οὕτω δὲ καὶ περὶ κρασπέδου τι εὑρόντες ἐν τῷ ∆ευτερονομίῳ οἴονται τηρεῖν τὸν νόμον κράσπεδόν τι ποιήσαντες ἐπί τινος κλώσματος ὃ φοροῦσιν ἐπὶ τοῖς ἐνδύμασι. 42 Οὐ δύνανται γὰρ τὸν ἐν τοῖς δώδεκα τεταγμένον Ζαχαρίαν υἱὸν Βαραχίου ἀνῃ ρηκέναι οἱ νῦν ὑπὸ τοῦ σω τῆρος ὀνειδιζόμενοι. ἀλλ' εἰ κὸς [καθώς φησιν Ἰώσηππος] Ζαχαρίαν νῦν λέγεσθαι τὸν Ἰωάννου πατέρα, περὶ οὗ ἀπὸ μὲν γραφῶν δεῖξαι οὐκ ἔχομεν οὔτε ὅτι υἱὸς ἦν Βαραχίου, οὔτε ὅτι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἐφόνευσαν αὐτὸν «μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου». ἀλλ' ἦλθεν εἰς ἡμᾶς τοιαύτη τις παρά δοσις, ὡς ἄρα ὄντος τινὸς περὶ τὸν 43 ναὸν τόπου, ἔνθα ἐξῆν τὰς μὲν παρθένους εἰσιέναι καὶ προσκυνεῖν τῷ θεῷ, τὰς δὲ ἤδη πεπειρα μένας κοίτην ἀνδρὸς οὐκ ἐπ έτρεπον ἐν ἐκείνῳ. ἡ οὖν Μαρία μετὰ τὸ γεννῆσαι τὸν σωτῆρα [ἡμῶν] ἐλθοῦσα προσκυνῆσαι ἔστη ἐν τῷ τόπῳ τῶν παρθένων. καὶ κω λυόντων τῶν εἰδότων αὐτὴν γεννήσασαν ὁ Ζαχαρίας ἔλεγε τοῖς κωλύουσιν ἀξίαν αὐτὴν εἶναι τοῦ τόπου τῶν παρ θένων ἔτι παρθένον οὖσαν. ὡς οὖν σαφῶς παρανομοῦντα καὶ εἰς τὸν τόπον τῶν παρθένων ἐπι τρέποντα γυναῖκα γίνεσθαι ἀπέ κτειναν «μεταξὺ τοῦ ναοῦ καὶ τοῦ θυ σιαστηρίου» οἱ τῆς γενεᾶς ἐκείνης. ὀνειδίζονται γοῦν ὑπὸ τοῦ σω τῆρος οὐχ ὡς υἱοὶ τῶν τοὺς προφή τας ἀποκτεινάντων καὶ τὸν Ζαχαρίαν μετὰ τῶν προφητῶν, ἀλλ' ὡς αὐτοὶ φονεύσαντες. οὐ θαυμαστὸν δέ, εἰ ἔτυχεν ὥσπερ ὁμωνύμους εἶναι τὸν πατέρα Ἰωάν νου Ζαχαρίαν τοῦ ἐν τοῖς δώδεκα. οὕτω καὶ τὸν πατέρα τοῦ πατρός. 54 εἰ γὰρ καὶ ὤφθη τισὶν ἁγίοις μετὰ τὴν ἀνάστασιν, ἀλλ' οὐχὶ τοῖς ἀπίστοις Ἰουδαίοις. 83 ἐπεὶ δὲ καὶ ἀναγωγῆς δεῖται τὸ ῥητόν, (βδέλυγμα ἐρημώ σεως) κατὰ ἀναγωγὴν ἑτερόδοξος λόγος καὶ ἀσεβὲς δόγμα εἰσαγόμε νον ἀπὸ τῶν ῥητῶν τῆς γραφῆς, οἷς χρῶνται οἱ ἑτερόδοξοι. τὸ δὲ «ἑστὸς» δηλοῖ ὅτι κατασκευαῖς βε βαιοῦν θέλει τὰ ἑαυτοῦ δόγματα ὁ Ἀντίχριστος λόγος. 84 ἀεὶ μὲν οὖν τὸν ἀναγινώσκοντα [μάλιστα] δεῖ σπεύδειν νοεῖν τὰς γρα φάς, <μάλιστα κλ> ὅτε δόγμα φανε ρὸν εἰς ἐρήμωσιν τῆς ψυχῆς πρόκειται (φέρον εἰς ἐρήμωσιν τὴν ψυχὴν κτl. Β). 86 ἀποτιθεμένους τὸν παλαιὸν ἄνθρωπον (τοῦτο γάρ φησι τὸ ἱμάτιον) 93 (οἱ κατὰ θεωρίαν ἐκλαμβάνοντες τὰ εἰρημένα φασί) τὸ βδέλυγμα ἕστηκε, πῶς ἔστιν ὧδε ἢ ὧδε; 94 καὶ ὁ μὲν ἔξω τῆς πίστεως καὶ τοῦ τῆς ἐκκλησίας κανόνος καὶ τῆς γραφῆς λέγει· ἰδοὺ ἐν τῇ ἐρήμῳ. 95 διὸ ἐπιφέρεται· μὴ ἐξέλθητε· ὁ γὰρ σοφίᾳ κοσμικῇ πιστεύσας ἐξῆλθε καὶ γέγονεν ἐθνικός. ὁ δὲ ἀπόκρυφα ἐπαγγελλόμενος ἐρεῖ· ἰδοὺ ἐν τοῖς ταμείοις, διὸ ἐπιφέρεται· μὴ πιστεύσητε. τροπικῶς ἡ τῆς ἀληθείας ἀστραπή, ᾗ ἔοικεν ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου, ἐν πάσῃ ἐξομαλίζεται νο μικῇ, προφητικῇ, εὐαγγελικῇ, ἀπο στολικῇ γραφῇ. καὶ ἐξελθοῦσα ἀπὸ ἀνατολῶν, τῶν ἀρχῶν τοῦ Χριστοῦ, φαίνεται ἕως τῶν κατὰ τὴν οἰκονομίαν τοῦ πάθους δυσμῶν. 96 ὅρα δὲ εἰ μία ἀνατολὴ ὁ νόμος, μία δύσις τὸ πέρας τοῦ νόμου· ἄλλη ἀνατολὴ ἕως δύσεως Ἰησοῦς Χριστὸς ἕως Παύλου, ᾧ ἐσχάτῳ πάντων «ὡσπερεὶ ἐκτρώματι ἐφάνη». καὶ γενι κῶς μὲν εἷς Ἀντίχριστος, ὡς τὸ ψεῦ δος ἕν· <ε>ἰδικῶς δὲ πολλοὶ καὶ πολλὰ ψευδῆ διδάγματα καὶ δόγματα. 97 ὡς δὲ Χριστοῦ, ἀληθοῦς λόγου, προφῆται, καὶ Ἀντιχρίστου, ὄντος ψευδοῦς λόγου, ψευδοπροφῆται. 98 ὅπου γὰρ τὸ κατὰ τὴν