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when for the sake of piety they bring this upon us, and to endure sufferings and loss gladly, so as not to neglect piety. And this must be observed if we choose to look toward virtue. 23

mt 6, 11 As man is nourished unto life, so also some say the epi-

ousion from “to go upon” and “to come upon,” so that what is said might be of this sort: the bread belonging not to the present age, but to the one to come and hereafter to be given by you to those worthy to receive it, give to us already today and «daily». 24 mt 6, 22-23 But some have said that “the lamp of the body is the eye” was spoken concerning the teacher of the church, but they seem to me not to have examined the whole sequence of what was said from the beginning. For he began with “do not treasure up,” then, having inserted “the lamp of the body” and “no one can serve two masters,” he added: “You cannot serve God and mammon,” showing throughout that his purpose was to turn his hearers away from eagerness for present things. 25

mt 7, 21 For this one enjoys the kingdom of heaven, whoever in

deeds shows his kinship by both teaching and doing these things, which he himself, being present, handed down to men. 26

mt 8, 11-12 Just as then, in comparison with those who were perishing, few were the ones who

were being saved, so understand for me that those being saved are many now in comparison with the few who are perishing. 27

mt 9, 12-13 For if in the case of bodies we do not loathe those who suffer, surely

it was fitting to do everything for those whose souls are in a bad state, so that they might be able to have them in the best condition. And you ought, he says, to have learned from the divine scripture that pity for one's neighbors is more precious than any sacrifice. And whom is it right to pity if not those who, not having their souls in the best state, are in need of correction so that they might have them in a better state? So for me too, he says, the purpose of my presence is not that I might benefit men who are righteous (for being righteous in their way they would not have needed any such thing), but that those who are in a bad state with many sins might be transferred to what is better by his own grace; for those who are strong, he says, have no need of a physician, but those who are sick. 28 mt 9, 37-38 See, he says, how great is the increase of those who believe, and how there are none to teach them what is fitting, so that from this, following me, they are forced to endure such great toil. 29 mt 9, 37-38 And he calls them harvesters, showing that the things which came to pass through the prophets also came to pass through his power and provision, and that he himself is lord of prophets and apostles and creator of all men, and he commissions and sends the disciples to his own seed, not to another's. 31

mt 10, 8-10 Freely you have received, freely give. “those who devour the houses

of widows,” he dissuades them from imitating the Pharisees, introducing a new manner of teaching that is pure and unbribable and showing in the matter imitation of himself; just as he commands those who received the gifts freely from him to also impart them freely. Therefore, do not consent, he says, to take either gold or silver or bronze for the need of the journey, but I do not even want you to have a bag, so that even by your appearance you may show to all how far you are from the desire for money. 33 mt 10, 34 Having sufficiently armed them against reproaches, but moreover also

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ὅταν ὑπὲρ τῆς εὐσεβείας ταύτην ἡμῖν ἐπάγωσι, καὶ πάθη καὶ ζημίαν ὑπομένοντας ἡδέως, ὥστε τὴν εὐσέβειαν μὴ παριδεῖν. τοῦτο δὲ φυλακτέον ἂν πρὸς ἀρετὴν βλέπειν ἑλώμεθα. 23

mt 6, 11 Ὡς τρέφεται εἰς ζωὴν ὁ ἄνθρωπος, οὕτω καί φασί τινες τὸ ἐπ

ιούσιον παρὰ τὸ ἐπιέναι καὶ ἐπέρχεσθαι, ἵν' ᾖ τοιοῦτον τὸ λεγόμενον· τὸν μὴ τοῦ ἐνεστῶτος αἰῶνος οἰκεῖον ἄρτον, ἀλλὰ τοῦ μέλλοντος καὶ μετὰ ταῦτα ἀποδοθησόμενον ὑπό σου τοῖς ἀξίοις λαβεῖν ἤδη δὸς ἡμῖν σήμερον καὶ «καθ' ἡμέραν». 24 mt 6, 22-23 Τινὲς δὲ τὸ ὁ λύχνος τοῦ σώματός ἐστιν ὀφθαλμὸς περὶ τοῦ διδασκάλου τῆς ἐκκλησίας εἰρῆσθαι ἔφασαν, ἀλλά μοι δοκοῦσιν οὐκ ἐπεσκέφθαι πᾶσαν τῶν εἰρημένων τὴν ἀκολουθίαν ἄνωθεν. ἤρξατο γὰρ «μὴ θησαυρίζετε», εἶτα παρενθεὶς τὸ ὁ λύχνος τοῦ σώματος καὶ τὸ «οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν» ἐπήγαγεν· «οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ», δι' ὅλου δεικνύων, ὅτι σκοπὸς ἦν αὐτῷ τοὺς ἀκούοντας ἀποστῆσαι τῆς περὶ τὰ παρόντα σπουδῆς. 25

mt 7, 21 Οὗτος γὰρ τῆς βασιλείας ἀπολαύει τῶν οὐρανῶν, ὅστις ἂν ἐπὶ τῶν

ἔργων δείξῃ τὴν οἰκειότητα ταῦτα διδάσκων τε καὶ ποιῶν, ἃ καὶ παρὼν αὐτὸς παρέδωκε τοῖς ἀνθρώποις. 26

mt 8, 11-12 Ὥσπερ τότε πρὸς σύγκρισιν τῶν ἀπολλυμένων ὀλίγοι ἦσαν οἱ

σῳζό μενοι, οὕτως νόει μοι τοὺς σῳζομένους πολλοὺς εἶναι πρὸς σύγκρισιν τῶν ἀπολλυμένων ὀλίγων νῦν. 27

mt 9, 12-13 Εἰ γὰρ ἐπὶ τῶν σωμάτων οὐ μυσαττόμεθα τοὺς πάσχοντας, ἦπού

γε πάντα προσῆκε ποιεῖν ὑπὲρ τῶν κακῶς τὰς ψυχὰς διακειμένων, ὅπως ἂν ταύτας δυνηθεῖεν ἄριστα ἔχειν. ἐχρῆν δὲ ὑμᾶς, φησίν, ἀπὸ τῆς θείας γραφῆς μαθεῖν, ὡς ὁ περὶ τοὺς πλησίον οἶκτος πάσης ἐστὶν θυσίας προτιμότερος. τίνας δὲ οἰκτείρειν δίκαιον ἢ τούτους, οἳ τὰς ψυχὰς οὐ κάλλιστα ἔχοντες, ὅπως ἂν ταύτας βέλτιον ἔχοιεν, δέονται διορθώσεως. ὥστε κἀμοί, φησίν, τῆς παρουσίας σκοπός, οὐχ ἵνα δικαίους ὄντας ὠφε λήσω τοὺς ἀνθρώπους (οὐδὲ γὰρ ἂν ἐδέοντο τοιούτου τινὸς δίκαιοι τὸν τρόπον ὄντες), ἀλλ' ἵνα ἁμαρτίαις τε κακῶς κείμενοι πολλαῖς οἰκείᾳ χάριτι μεταστήσονται πρὸς τὸ κρεῖττον· οὐ χρείαν γὰρ ἔχουσιν, φησίν, οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. 28 mt 9, 37-38 Ὁρᾶτε, φησίν, ὅση μὲν τῶν πιστευόντων ἡ ἐπίδοσις, ὅπως δὲ οὔκ εἰσιν οἱ τὰ προσήκοντα διδάξοντες αὐτούς, ὡς ἐντεῦθεν ἀναγκάζεσθαι ἐμοὶ κατακολουθοῦντας τοσοῦτον ὑπομένειν κάματον. 29 mt 9, 37-38 Θεριστὰς δὲ αὐτοὺς καλεῖ δεικνύων, ὅτι καὶ τὰ διὰ τῶν προφητῶν γεγονότα διὰ τῆς αὐτοῦ δυνάμεως καὶ ἐπιχορηγίας ἐγένετο, καὶ ὅτι προ φητῶν καὶ ἀποστόλων αὐτὸς κύριος καὶ πάντων ἀνθρώπων ὡς δημιουργός, καὶ ἐπὶ τὸν ἑαυτοῦ σπόρον, οὐκ ἐπ' ἀλλότριον ἀποστέλλει καὶ πέμπει τοὺς μαθητάς. 31

mt 10, 8-10 ∆ωρεὰν ἐλάβετε, δωρεὰν δότε. «τοὺς κατεσθίοντας τὰς οἰκίας

τῶν χηρῶν» Φαρισαίους ἀποτρέπει μιμήσασθαι, καινὸν τρόπον διδασκα λίας τὸν καθαρὸν καὶ ἀδωροδόκητον εἰσάγων καὶ τὴν πρὸς αὐτὸν ὑπο δεικνὺς ἐν τῷ πράγματι μίμησιν· καθὸ τοὺς λαβόντας δωρεὰν παρ' αὐτοῦ τὰ χαρίσματα δωρεὰν κελεύει καὶ μεταδοῦναι. μήτε οὖν χρυσὸν μήτε ἄργυρον ἢ χαλκὸν τῆς κατὰ τὴν ὁδὸν ἕνεκεν λαβεῖν ἀνάσχησθε, φησίν, χρείας, ἀλλὰ μηδὲ πήραν ἔχειν ὑμᾶς βούλομαι, ὥστε καὶ ἀπὸ τοῦ σχήματος δεικνύναι πᾶσιν ὑμᾶς, ὅσον ἀφεστήκατε χρημάτων ἐπιθυ μίας. 33 mt 10, 34 Αὐτάρκως αὐτοὺς πρὸς τὰς λοιδορίας ὁπλίσας, ἀλλὰ μὴν καὶ