Commentaries on Matthew

 it speaks of one who is uninitiated toward it, therefore the virgin has no thought of suspicion toward any other man. 8 Mt 1, 21 If he has a people ev

 flower, this name is found among many for Daniel calls him holy of holies. And Isaiah: a rod from the root of Jesse and a flower from it and the

 he was asking for he was unrepentant, but so that he might draw Christ into vainglory. Knowing this, the Savior did not obey him. 32 Mt 4, 3-4 Wishin

 making peace with him. Blessed are such as these, as having imitated the Son of God for they will be called sons, having partaken of immortality, tha

 which Luke, clarifying, named lepton. But let us be reconciled both with the enemy and avenger, that is, the devil, while we are on this way, and wi

 61 Mt 5, 31 He who casts out the chaste woman gives her permission to be married to another, which is a form of adultery as if the union were not diss

 6, 14 Jesus is also able as God to forgive sins, but as his disciples were still imperfect he had not yet clearly delivered the teaching concerning hi

 they condemn. For they sometimes say about someone: so-and-so is harsh, inhuman, greedy for gain, a lover of money, cruel, foolish, and then, attribut

 and 'the living bird' he sent out of the city into the field. Observe, therefore, how Christ is completely portrayed for us through the things tha

 having cast down the tyranny of the devil. You have come, they say, before the time for they knew in the word, that Christ was to come and that he ha

 if a profane person approaches a holy one, he must be turned away according to the saying: You shall not abhor an Edomite or an Egyptian. But in the

 what is not his, for suddenly those who bite him will rise up, and your plotters will awake, and you will become plunder for them· for Satan gathered

 He says the cities of Israel are also the assemblies of the faithful, which exist until the consummation of the age, and the teachers and the taught d

 rather from God. John indeed was born of a woman, but those who have accepted the faith are no longer called born of women, but were born of God. An

 in all my heart. But those of a twisted mind say, Behold, he gives thanks to the Father then how is he not less than him? To this, one of those wh

 the new covenant proclaimed through Jeremiah is alongside the first covenant, it is altogether necessary to use not the ancient laws, but the new ones

 to do. But they said this as if He was not able to do any of the things befitting God, being blinded in their mind for to open the eyes of the blind

 for those who have had a spark of intelligible light, but have turned to unintelligent knowledge, even the little gleam which they have will be exting

 having a sea-faring trade, they let down the net, not distinguishing, but whatever is caught in the meshes, this they drag completely and entirely to

 spiritual and able to sow seed and to teach the rest and strong enough to measure to the measure of the stature of the fullness of Christ. 180 Mt 14

 The Lord calls them foolish who are concerned with the body, like the Pharisees, and who have not yet passed over to the inner man. Foods, therefore,

 to fall into weaknesses and, having thought of something like this, to say: How will someone deny himself? Or how, having lost his own soul, will he f

 and it was necessary for the father of the possessed one to go away grieving, not having obtained the favor, since he did not make his approach blamel

 of painful things and they feel more of these than of the most pleasant. 211 Mt 17, 24 And they cunningly ask Peter. Since, he says, it is his custom

 of those returning who once turned away from the desire for virtue, it is necessary to fear the voices of the saints, even if those who are defining i

 a reason for condemnation, who would not hereafter hold responsible the transgression against one thing, not even one who has fled? For not even the v

 times, and that some were found virtuous, but others despised the future age because of foolishness. But at the end of life, which is evening (for the

 being by nature also the Son of the Father became man and came in the name of the Lord, being called the Lord. This one therefore, as God by nature, i

 When the Jews were cast out of the temple with the typical sacrifices, the blind and the lame are healed, who are a type of the Gentiles. However, let

 a way and the fellowship with the Spirit, through which one obtains the kingdom of the heavens. 244 Mt 21, 42 The blessed David has marveled at this c

 they came into the midst and a certain lawyer, considered very learned among them, asks what is the great commandment in the law, thinking that he was

 having become their confessors, that the prophets have become revered and honored, they adorned for them the crowns, that is, the monuments, assigning

 it has an intelligible vision through faith for when the fullness of the gentiles has come in and they believe in Christ, then the Jews who believe

 the narrative and to try to be as precise as possible in detail. But if they should wish to learn excessively something beyond their own measure, to r

 for such a one is a partaker of the master's entire kingdom for this is what is meant by he will set him over all his possessions. He does not say

 280 Mt 25, 1-13 He compares the leaders of the peoples to virgins the minister must be spotless in both soul and body, just as Paul says, that she m

 the present time is for work, but the future for reward. 281 Mt 25, 6-9 Souls that neglect virtue wither and are, as it were, extinguished and proceed

 of the blessed David he accused, saying: But you, a man of one soul, who together with me shared sweet morsels. And again: He who eats my bread has

 sending into the souls of those who worship him and distributing according to the measure of each but that we will be in spiritual joys, the divine D

 He said twelve legions: speaking instead of you, the twelve disciples, so that I do not need your assistance for I have not used my power, but I give

 foretold for one says: Woe to the lawless one evil will befall him according to his works. And another: as you have done, so it shall be to you

 to be renewed, even if the former, like one of the robbers, refused, saying we have no king but Caesar and asking for the innocent blood to be on hi

 against those who had transgressed against him. And the rending of the rocks signifies that the souls of the Gentiles were opened to receive the faith

 with proclamations, and the armies of the spirits above attend to the son as master and lord of all, and when he became flesh, that is, man. 318 Mt 28

he was asking; for he was unrepentant, but so that he might draw Christ into vainglory. Knowing this, the Savior did not obey him. 32 Mt 4, 3-4 Wishing to draw Christ into the passion of ambition, Satan did not say to him, "Eat," but "Perform a sign." And he did this, not that he might be helped, but so that, as I have said, he might draw him into vainglory; knowing this, Christ did not obey him. For this purpose, he did not consent even to the Pharisees who wished to see a sign from him; for they did not approach him with an unwavering heart as God, but they tempted him as a man. Let this, therefore, be an unfailing rule for the saints toward unbelievers or tempters: not to be vainglorious for any useful purpose. 33 Mt 4, 12 The withdrawal of Jesus is a matter of teaching. The word clearly teaches that no one should come to the teacher's chair, unless he has first been baptized and has received the Holy Spirit and has fasted completely and has overcome every kind of temptation, as the type of truth began in Christ and is accomplished through Christ. 34 Mt 4, 12-16 He did not withdraw because of cowardice, but teaching us through what he did to withdraw from those who persecute. And he withdraws from Judea to the gentiles, showing that he departs from them not only when the Jews commit outrage against God himself, but also when they sin against the holy prophets. And a great light is Christ our Lord and the brightness of the evangelical preaching, but not the law, which was compared to a lamp. Therefore, a lamp was always burning in the tabernacle because of the shortness of the law's radiance, being able to send forth its own light only as far as the borders of the Jews. Therefore, the gentiles were in darkness, as not even having the lamplight. 36 Mt 4, 17 In some, "repent" is not found. But if the Savior says the same things as John, the God who sent both is one. And perhaps John, as one "preparing" for God "what had been made ready," first says "repent," while Jesus, having received what was prepared and no longer needing repentance, does not say "repent." And not preaching against the law and the prophets, but when John had fulfilled the old, he began to preach the new, he himself becoming its beginning. Therefore, concerning John, "he began" is not written; for he was an end. And that the one preaches in the wilderness, but the other among the people. But the kingdom of heaven is not in a place, but in a disposition; for "it is within us." But see if John preaches the kingdom of heaven drawing near, which Christ the king will hand over "to God and the Father." 37 Mt 4, 23 But if someone asks, what is the difference between disease and infirmity, we will answer that infirmity is a temporary disorder of the body, but disease is an imbalance of the elements in the body. And it is necessary to note this also, that the inheritance of the tribe of "Zebulun and Naphtali" was extended as far as Sidon, a gentile city, and that henceforth Jews dwelt intermingled with the gentiles. And "Zebulun" is interpreted as good journey and blessing, but "Naphtali" as a stem set loose, or a plant extending. And those who believed in Christ have become these things; for journeying well they were deemed worthy of the divine blessing and were enlarged with all good things, who before were in Galilee, which is interpreted as rolling down, that is, those who were rolling down into the pits of destruction. 38 Mt 5, 9 A peacemaker is one who shows the harmony of the scriptures which appears to others as a battle, of the old with the new, of the legal with the prophetic, of the evangelical with the evangelical. Therefore, having imitated the son of God, he will be called a son in deed, having received the "spirit" of "adoption." 39 Mt 5, 9 And peacemakers are not only those who make friends of enemies, but also those who tame anger and evil desire, living rightly in deed and word through unfailing faith, but also those who re-teach the unbelievers and lead them to the faith as the enemies of God

ᾐτεῖτο· ἀμετανόητος γάρ, ἀλλ' ἵνα εἰς κενοδοξίαν ἑλκύσῃ τὸν Χριστόν. ὅπερ εἰδὼς ὁ σωτὴρ οὐχ ὑπήκουσεν αὐτοῦ. 32 Mt 4, 3-4 Εἰς φιλοδοξίας πάθος θέλων ἑλκύσαι ὁ σατανᾶς τὸν Χριστὸν οὐκ εἶπεν αὐτῷ φάγε, ἀλλὰ ποίησον σημεῖον. τοῦτο δ' ἐποίει, οὐχ ἵνα ὠφε ληθῇ, ἀλλ' ἵνα, ὅπερ εἶπον, εἰς κενοδοξίαν ἑλκύσῃ αὐτόν· ὅπερ εἰδὼς ὁ Χριστὸς οὐχ ὑπήκουσεν αὐτῷ. τούτῳ τῷ σκοπῷ καὶ τοῖς Φαρισαίοις θέλουσιν ἀπ' αὐτοῦ σημεῖον ἰδεῖν οὐκ ἐπένευσεν· οὐ γὰρ ἀνενδοιάστῳ καρδίᾳ προσῄεσαν αὐτῷ ὡς θεῷ, ἀλλ' ὡς ἄνθρωπον ἐπείραζον. ἔστω οὖν οὗτος ἄπτωτος τοῖς ἁγίοις κανὼν πρὸς ἀπίστους ἢ πειράζοντας τὸ μὴ φιλοδοξεῖν ἐπ' οὐδενὶ χρησίμῳ. 33 Mt 4, 12 ∆ιδασκαλίας ἐστὶ τὸ ἀναχωρεῖν τὸν Ἰησοῦν. σαφῶς ὁ λόγος διδά σκει, ὅτι οὐ χρή τινα ἐπὶ τὸ διδασκαλεῖον ἐλθεῖν, εἰ μὴ πρότερον βαπτι σθῇ καὶ τύχῃ πνεύματος ἁγίου καὶ νηστεύσῃ ὁλοκλήρως καὶ νικήσῃ πᾶν εἶδος πειρασμοῦ ὡς ὁ τύπος τῆς ἀληθείας ἐν Χριστῷ ἤρξατο καὶ διὰ Χριστοῦ γίνεται. 34 Mt 4, 12-16 Οὐ διὰ δειλίαν δὲ ὑπεχώρησεν, ἀλλ' ἡμᾶς δι' ὧν ἐποίει διδάσκων ὑποχωρεῖν τοῖς διώκουσιν. ἀναχωρεῖ δὲ ἐκ τῆς Ἰουδαίας ἐπὶ τὰ ἔθνη, δεικνὺς ὅτι οὐ μόνον ὅταν εἰς αὐτὸν τὸν θεὸν ἐνυβρίσωσιν Ἰουδαῖοι ἀφίσταται αὐτῶν, ἀλλὰ καὶ ὅτε εἰς τοὺς ἁγίους προφήτας ἁμαρτάνουσιν. φῶς δὲ μέγα ἐστὶ Χριστὸς ὁ κύριος ἡμῶν καὶ ἡ φαιδρότης τοῦ εὐαγγε λικοῦ κηρύγματος, οὐ μὴν ὁ νόμος, ὃς λύχνῳ ἦν ἀπεικασθείς. διὸ ἀεὶ ἐν τῇ σκηνῇ λύχνος ἐκαίετο διὰ τὸ βραχὺ τῆς τοῦ νόμου αὐγῆς ἄχρι μόνων τῶν Ἰουδαϊκῶν ὅρων ἰσχύων ἐκπέμψαι τὸ ἴδιον φῶς. οὐκοῦν οἱ ἐθνικοὶ ἐν σκότει ἦσαν ὡς μηδὲ τὸ λυχνιαῖον ἔχοντες φῶς. 36 Mt 4, 17 Ἔν τισι τὸ μετανοεῖτε οὐ κεῖται. εἰ δὲ τὰ αὐτὰ ὁ σωτὴρ Ἰω άννῃ λέγει, εἷς ὁ πέμψας ἀμφοτέρους θεός. καὶ τάχα Ἰωάννης μὲν ὡς "ἑτοιμάζων" θεῷ "κατεσκευασμένον" πρῶτος λέγει μετανοεῖτε, Ἰη σοῦς δὲ ἡτοιμασμένα παραλαβὼν μηκέτι δεόμενα μετανοίας οὐ λέγει μετανοεῖτε. οὐκ ἀντικηρύσσων δὲ νόμῳ καὶ προφήταις, πληρώσαντι δὲ Ἰωάννῃ τὴν παλαιὰν κηρύσσειν ἤρξατο τὴν νέαν, αὐτὸς ἀρχὴ γενό μενος αὐτῆς. διὸ ἐπὶ Ἰωάννου οὐ γέγραπται τὸ ἤρξατο· πέρας γὰρ ἦν. καὶ ὅτι ὁ μὲν ἐν ἐρήμῳ κηρύσσει, ὁ δὲ ἐν λαῷ. ἡ δὲ βασιλεία τῶν οὐρανῶν οὐκ ἐν τόπῳ ἐστίν, ἐν δὲ διαθέσει· "ἐντὸς" γὰρ "ἡμῶν ἐστιν". ὅρα δὲ εἰ Ἰωάννης μὲν κηρύσσει ἐγγίζουσαν βασιλείαν οὐρανῶν, βασι λεὺς Χριστὸς ἣν παραδώσει "τῷ θεῷ καὶ πατρί". 37 Mt 4, 23 Εἰ δέ τις ἐρωτᾷ, τίς ἡ διαφορὰ νόσου καὶ μαλακίας, ἀποκρινού μεθα, ὅτι μαλακία μέν ἐστιν ἡ πρόσκαιρος ἀνωμαλία τοῦ σώματος, νόσος δὲ ἀσυμμετρία τῶν ἐν τῷ σώματι στοιχείων. χρὴ δὲ καὶ τοῦτο ἐπισημήνασθαι, ὅτι ἡ κληρουχία τῆς φυλῆς τοῦ "Ζαβουλὼν καὶ Νεφθα λεὶμ" ἄχρι Σιδῶνος ἐθνικῆς πόλεως παρετέτατο καὶ ὅτι ἀναμὶξ τοῖς ἔθνεσιν Ἰουδαῖοι κατῴκουν λοιπόν. ἑρμηνεύεται δὲ "Ζαβουλὼν" μὲν εὐοδία καὶ εὐλογία, "Νεφθαλεὶμ" δὲ στέλεχος ἀνειμένον ἤγουν φυτὸν παρατεινόμενον. γεγόνασιν δὲ ταῦτα οἱ εἰς Χριστὸν πιστεύσαντες· εὐόδως γὰρ πορευόμενοι τῆς θείας εὐλογίας ἠξιώθησαν καὶ τοῖς καλοῖς ἅπασιν ἐνεπλαντύνθησαν οἱ πρὶν ἐν Γαλιλαίᾳ ὄντες, ἥτις κατακυλιστὴ ἑρμη νεύεται, τοῦτ' ἔστιν οἱ κατακυλιόμενοι κατὰ τῶν βαράθρων τῆς ἀπω λείας. 38 Mt 5, 9 Εἰρηνοποιός ἐστιν ὁ τὴν ἄλλοις φαινομένην μάχην τῶν γραφῶν ἀποδεικνὺς συμφωνίαν, παλαιῶν πρὸς καινάς, νομικῶν πρὸς προφητι κάς, εὐαγγελικῶν πρὸς εὐαγγελικάς. διὸ μιμησάμενος τὸν υἱὸν τοῦ θεοῦ υἱὸς κληθήσεται ἔργῳ τὸ "πνεῦμα" τῆς "υἱοθεσίας" λαβών. 39 Mt 5, 9 Εἰρηνοποιοὶ δὲ οὐ μόνον οἱ φιλοποιοῦντες τοὺς ἐχθρούς, ἀλλὰ καὶ οἱ τὸν θυμὸν καὶ τὴν κακὴν ἐπιθυμίαν ἐξημεροῦντες, βιοῦντές τε ὀρθῶς ἔργῳ καὶ λόγῳ διὰ πίστεως ἀπταίστου, πλὴν καὶ οἱ μεταδιδάσκον τες τοὺς ἀπίστους καὶ ἄγοντες πρὸς τὴν πίστιν ὡς τοὺς ἐχθροὺς τοῦ θεοῦ