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.

11 Mt 5, 6 In Luke, "those who hunger" are mentioned and simply called blessed, but now Matthew specifies those who willingly and through a desire for the good abstain from fleshly pleasures. Therefore, we shall hear both alike. He who desired the righteousness of God found what is truly desirable, whose desire he fulfilled not in one way that operates according to appetite; for not only as food did he desire participation in righteousness; for it would have been incomplete. But now he has made this good also something to drink, so that the fervent and burning desire might show the passion of thirst. Such a one, he says, will be filled. But the fullness does not bring aversion, but an intensification of the desire. 12 Mt 5, 8 The heart sees God; for by the incorporeal the incorporeal is apprehended. And the heart, when it is perfected with the perfection possible for it, will thus see the perfect. And this happens to it from the cleansing of impediments, just as the eye, when cleansed from hindrances to sight, sees the light. How then does the divine scripture say, that "no one has ever seen God" and "no one shall see my face and live" and "whom no man has seen nor can see"? 13 Mt 5, 8 that they themselves will see God. How then does it say, that "no one has ever seen God"? We say that he is seen and apprehended by reason; either from divine scripture we see God with the eyes of knowledge, or from the wisdom manifested in the universe it is possible to see the creator conjecturally, just as also with human creations the creator of the work set before it is seen in a way by the mind. But what is seen is not the nature of the craftsman, but only the technical knowledge. Thus also he who sees God in creation forms an impression not of the essence, but of the wisdom of the one who made all things. Therefore the Lord speaks truly in promising that God will be seen by the pure in heart, and scripture does not lie in saying that no one has seen God nor can see him. 14 Mt 5, 10 But he who for righteousness' sake has been deprived of present things will enjoy future things instead of these, because righteousness is not unjust to its own. 15 Mt 5, 15 For one must be diligent to keep the brightness given to us on high and not to cover it with idleness, of which the bed is a symbol, resting the body in fleshly pleasures; for the good is not in us by nature, but by gift. And such a thing, when neglected, departs. And he leads us away from our own vainglory, by setting forth the glory of God as the goal of our works. 17 Mt 5, 16 Light is

a virtuous way of life. 19 Mt 5, 21-22 The law, commanding carnal things, judges things done through the flesh, but the Lord, sanctifying spirits, requires the blessedness of the spirit. He therefore calls brother of the spiritual man the one who is related according to the spirit, named brother. For this reason Paul will be indignant with those who sin *** but if it is not said "without a cause," as some wish it not to be *** for insofar as he sins, he is not spiritual; and he who is not spiritual is not truly a brother. He hands over the murderer to the judgment of the law, but the one who is angry to the eternal judgment. But Theodore and Theodore reject "without a cause" as not having been said. Mt 5, 22 He is liable to the council of the saints who has called his brother "Raca." For he sins against the whole who blasphemes the part. "Raca" therefore means despicable, as another says; for so also among the Syrians is spittle called. But "he may say" speaks rather of judgment and examination according to the soul; for surely, if someone should say only these things, he will be liable to punishment,

but not liable having said other, much graver things. 23 Mt 5, 29-30 He speaks indeed of bodily members, but hyperbolically, not that one must actually cut off the members, but as it were to mortify them and render them inactive toward sin as the apostle has said; and not

2

τροφὴν ἀπωλωλέκει, οὕτως ὁ νέος Ἀδὰμ καὶ ὧν μὴ προσετάχθη ἀποσχό μενος καθ' ὑπερβολὴν ἀρετῆς εἰς τὸ ἐξ ἀρχῆς καλὸν ἀποκαταστῇ.

11 Mt 5, 6 Παρὰ τῷ Λουκᾷ μνημονεύονται μακαριζόμενοι ἁπλῶς «οἱ πεινῶν τες », νῦν δὲ ὁ Ματθαῖος διορίζει τοὺς ἑκόντας καὶ διὰ τὸν τοῦ καλοῦ πόθον τῶν κατὰ σάρκα ἡδέων ἀπεχομένους. ὁμοίως οὖν ἀμφοτέρων ἀκουσόμεθα. ὁ τὴν δικαιοσύνην τοῦ θεοῦ ποθήσας εὗρε τὸ ἀληθῶς ὀρεκτόν, οὗ τὴν ἐπιθυμίαν οὐχ ἑνὶ τρόπῳ τῷ κατὰ τὴν ὄρεξιν ἐνεργου μένῳ ἐπλήρωσεν· οὐ γὰρ μόνον ὡς βρῶσιν τὴν τοῦ δικαίου μετουσίαν ἐπόθησεν· ἡμιτελὴς γὰρ ἦν. νῦν δὲ καὶ πότιμον τὸ ἀγαθὸν τοῦτο ἐποίησεν, ἵνα τὸ ἔνθερμόν τε καὶ διακαὲς τῆς ἐπιθυμίας τὸ πάθος τῆς δίψης ἐνδείξηται. ὁ τοιοῦτός φησιν ἐμπλησθήσεται. ἡ δὲ πλησμονὴ οὐκ ἀπο στροφήν, ἀλλ' ἐπίτασιν ποιεῖ τῆς ὀρέξεως. 12 Mt 5, 8 Καρδία θεὸν ὁρᾷ· ἀσωμάτῳ γὰρ τὸ ἀσώματον καταληπτόν· τελειω θεῖσα δὲ ἡ καρδία τὴν ἐνδεχομένην τελείωσιν οὕτως ὄψεται τὸ τέλειον. τοῦτο δὲ αὐτῇ γίνεται ἐκ καθάρσεως τῶν ἐμποδιζόντων, ὥσπερ καὶ ὁ ὀφθαλμὸς ἐκκαθαιρόμενος ἐκ τῶν ἐμποδίων τῆς ὁράσεως ὁρᾷ τὸ φῶς. πῶς οὖν ἡ θεία φησὶ γραφή, ὅτι «θεὸν οὐδεὶς ἑώρακεν πώποτε » καὶ «οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται » καὶ «ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται »; 13 Mt 5, 8 ὅτι αὐτοὶ τὸν θεὸν ὄψονται . πῶς οὖν φησιν, ὅτι τὸν «θεὸν οὐδεὶς ἑώρακε πώποτε »; λέγομεν, ὅτι λόγῳ ὁρᾶται καὶ καταλαμβάνεται· ἢ ἐκ τῆς θείας γραφῆς τοῖς τῆς γνώσεως ὀφθαλμοῖς ὁρῶμεν θεὸν ἢ ἐκ τῆς ἐμφαινομένης τῷ παντὶ σοφίας ἔστι τὸν πεποιηκότα στοχαστικῶς ἰδεῖν, καθάπερ καὶ ἐπὶ τῶν ἀνθρωπίνων δημιουργημάτων ὁρᾶται τρόπον τινὰ τῇ διανοίᾳ ὁ δημιουργὸς τοῦ προκειμένου ἔργου. ὁρᾶται δὲ οὐχ ἡ φύσις τοῦ τεχνιτεύσαντος, ἀλλὰ μόνη ἡ τεχνικὴ ἐπιστήμη. οὕτως καὶ ὁ ἐν τῇ κτίσει βλέπων τὸν θεὸν οὐ τὴν οὐσίαν, ἀλλὰ τὴν σοφίαν τοῦ τὰ πάντα πεποιη κότος ἀνατυποῦται. οὐκοῦν καὶ ὁ κύριος ἀληθεύει ὀφθήσεσθαι τὸν θεὸν τοῖς καθαροῖς τῇ καρδίᾳ , ἐπαγγειλάμενος καὶ ἡ γραφὴ οὐ ψεύδεται μήτε ἑωρακέναι τινὰ τὸν θεὸν μήτε ἰδεῖν δύνασθαι. 14 Mt 5, 10 ὁ δὲ διὰ τὴν δικαιοσύνην ἀφαιρεθεὶς τὰ παρόντα τὰ μέλλοντα ἀντὶ τούτων καρπώσεται, ὅτι οὐκ ἄδικος ἡ δικαιοσύνη πρὸς τοὺς ἑαυτῆς. 15 Mt 5, 15 Σπουδάζειν γὰρ χρὴ τὴν δοθεῖσαν ἡμῖν λαμπρότητα φυλάττειν ἐν ὑψηλῷ καὶ μὴ συγκαλύπτειν ἀργίᾳ, ἧς σύμβολον ἡ κλίνη ἀναπαύουσα τὸ σῶμα ταῖς σαρκικαῖς ἡδοναῖς· οὐ γὰρ φυσικῶς ἡμῖν, ἀλλ' ἐκ δόσεως τὸ καλόν. τὸ δὲ τοιοῦτον ἀμελούμενον ἀφίσταται. ἀπάγει δὲ ἡμᾶς τῆς ἰδίας φιλοδοξίας τὴν τοῦ θεοῦ δόξαν τέλος τῶν ἔργων προτιθείς. 17 Mt 5, 16 Φῶς ἐστιν ἡ

ἐνάρετος πολιτεία. 19 Mt 5, 21-22 Ὁ νόμος σαρκικὰ προστάττων τὰ διὰ σαρκὸς πραττόμενα δικάζει, ὁ δὲ κύριος πνεύματα ἁγιάζων πνεύματος ἀπαιτεῖ μακαριότητα. ἀδελφὸν οὖν λέγει τοῦ πνευματικοῦ τὸν κατὰ πνεῦμα οἰκεῖον ὀνομαζόμενον ἀδελφόν. διὰ τοῦτο ὁ Παῦλος ἁμαρτανόντων ἀγανακτήσει *** εἰ δὲ μὴ εἴρηται εἰκῇ, ὥς τινες βούλονται μὴ εἶναι *** καθὸ γὰρ ἁμαρτάνει, οὐκ ἔστιν πνευματικός· ὁ δὲ μὴ πνευματικὸς οὐδὲ ἀδελφὸς ἀληθῶς. τὸν φονέα παραδίδωσι τῇ κρίσει τοῦ νόμου, τὸν δὲ ὀργιζόμενον τῇ αἰωνίᾳ κρίσει . Θεόδωρος δὲ καὶ Θεόδωρος παραγράφονται τὸ εἰκῇ ὡς οὐκ εἰρημένον. Mt 5, 22 Τῷ τῶν ἁγίων συνεδρίῳ ἔνοχός ἐστιν ὁ τὸν ἀδελφὸν καλέσας ῥακά. ἁμαρτάνει γὰρ εἰς τὸ κοινὸν ὁ τὸ μέρος βλασφημῶν. ῥακὰ μὲν οὖν καλεῖ τὸν κατάπτυστον, ὡς ἄλλος φησίν· οὕτω γὰρ καὶ παρὰ Σύροις ὁ πτύελος καλεῖται. τὸ δὲ εἴπῃ ἐπὶ τῆς κατὰ τὴν ψυχὴν μᾶλλον λέγει κρίσεως τε καὶ δοκιμασίας· οὐ γὰρ δή, εἰ ταῦτά τις μόνον εἴποι, ὑπεύθυνος ἔσται τῇ κολάσει,

ἀνεύθυνος δὲ πολλῷ βαρύτερα εἰπὼν ἕτερα. 23 Mt 5, 29-30 Περὶ τῶν σωματικῶν μὲν λέγει μελῶν , ὑπερβολικῶς δέ, οὐχ ὅτι τῷ ὄντι ἐκκόψαι δεῖ τὰ μέλη , ἀλλ' οἱονεὶ νεκρῶσαι καὶ ἀργὰ κατα στῆσαι πρὸς ἁμαρτίαν ὡς ὁ ἀπό στολος εἴρηκεν· καὶ μὴ

2