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22 Mt 4, 4 But not by bread; the first Adam sinned through eating, Christ overcomes through self-control and teaches that one must not depart from God, even if we are hungry. This is also a pledge of the future state, which began in Christ, that human beings are going to live even without food.

23 Mt 5, 13 The salt of the earth is the spiritual seasoning. 25 Mt 5, 16 And he leads us away from our own ambition by setting forth the glory of God as the goal of our works. 26 Mt 5, 19 The kingdom of the heavens, he says, is not only the dwelling places of the saints, but also the state of the age to come. 27 Mt 5, 22 He spoke of two things, the 'whoever says Raca' and the 'whoever says, You fool', taking foolishness with respect to the soul, and contemptible with respect to bodily things, wishing to say this, that: whoever is puffed up with arrogance against fellow believers, hating them and turning away or even abominating them or often <disdaining> them as being worthy of no account, taking on this arrogance either from physical advantages or from those of the soul, and through this disdaining fellow believers as though they were inferior to him, such a one is not considered free from my condemnation; for this one also, by hating, is near to being a murderer, those whom he ought especially to love on account of the kinship of faith, since also the kinship according to nature is sufficient to join them in friendship. 28 Mt 5, 22 The council and Gehenna are naturally the same thing; for both punish the one who says it. But some are perplexed how the Lord, having called sinners fools, punishes the one who calls his brother a fool. And he does this, not because the one to whom the word is addressed is not perhaps a fool, but because such things are of anger. And the Savior is not so concerned with the one who is wronged, as with the one who does wrong. For this reason, he says, such a one will be liable to the council and to the judgment and to Gehenna. 30 Mt 5, 22 He who calls a fellow believer a fool seems also to disparage the mystery of the faith, in that he calls a fool one who believes rightly and is prudent according to this mystery. 31 Mt 5, 25 This is what he means to say: we must, he says, do good to our adversary and not harm him while we live, so that we may not be required to pay the penalty for what we do both in the present age and in the one to come; for he indicates both in the saying. 34 Mt 5, 31-32 He teaches clearly through these things that it is not the irrational divorce that dissolves the marriage in the sight of God, but the improper deed, even if it is not dissolved by law; for the whole teaching of Christ judges things according to disposition. 35 Mt 5, 36 We no longer abide by the shadowy things, and just as we are not circumcised, although circumcision is in the law, so also we must not swear, since it is written in a shadowy way in the law; for when the truth came, the shadows passed away. 36 Mt 5, 37 Let the testimony of your life be more sure than an oath. But if some shameless person, not being put to shame by your life, dares to impose an oath upon you, let your yes, yes and your no, no be to you in place of any oath. 37 Mt 5, 38-40 He did not establish the laws for us based on the bare letter, granting us to examine their purpose accurately; for he does not command one to give in every case to one who asks, even if one does not have; for that is impossible; nor indeed if one has, but someone asks for a bad purpose; for the gift is worse when one asks for debauchery and licentiousness and not for need, and the other provides it, giving the material for such licentiousness. For how is it stated in the case of the apostles: distribution was made to each as any had need? which is no longer simply giving to those who ask, but supplying according to need; and how also is the 'according to what one has he is acceptable, not according to what he does not have', and 'not that there may be relief for others and affliction for you', and all the other things he says, showing that it is fitting to give according to what one has? 38 col1 Mt 5, 40-42 Whether he is a friend, he says, or an enemy, whether a believer or an unbeliever, do good without distinction to the one in need; for the Jews wished to repay friends only. wherefore also they were saying to the Lord, urging

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22 Mt 4, 4 Τὸ δὲ οὐκ ἐπ' ἄρτῳ· ὁ πρῶτος Ἀδὰμ διὰ τῆς βρώσεως ἥμαρτεν, ὁ

Χριστὸς δι' ἐγκρατείας περιγίνεται καὶ διδάσκει, ὅτι οὐ δεῖ ἀφίστασθαι τοῦ θεοῦ, κἂν λιμώττωμεν. τοῦτο ἀρραβών ἐστι καὶ τῆς μελλούσης καταστάσεως, ὅπερ ἤρξατο ἐν Χριστῷ, ὅτι καὶ δίχα τροφῆς μέλλουσι ζῆν οἱ ἄνθρωποι.

23 Mt 5, 13 Ἅλας τῆς γῆς ἐστι τὸ ψυχικὸν ἄρτυμα. 25 Mt 5, 16 Ἀπάγει δὲ ἡμᾶς

τῆς ἰδίας φιλοδοξίας τὴν τοῦ θεοῦ δόξαν τέλος τῶν ἔργων προτιθείς. 26 Mt 5, 19 Βασιλείαν τῶν οὐρανῶν τίς φησιν οὐ μόνον τὰ ἐνδιαιτήματα τῶν ἁγίων, ἀλλὰ καὶ τὴν τοῦ μέλλοντος αἰῶνος κατάστασιν. 27 Mt 5, 22 ∆ύο εἴρηκε, τὸ ὃς ἂν εἴπῃ ῥακὰ καὶ τὸ ὃς ἂν εἴπῃ μωρέ, τὴν μὲν μωρίαν ἐπὶ τῆς ψυχῆς λαβών, τὸ δὲ κατάπτυστον ἐπὶ τῶν σωματικῶν, τοῦτο βουλόμενος εἰπεῖν, ὅτι· ὃς δ' ἂν δι' ὑπερηφανίαν κατὰ τῶν ὁμοπίστων ἐπαίρηται μισῶν τε αὐτοὺς καὶ ἀποστρεφόμενος ἢ καὶ μυσαττόμενος ἢ πολλάκις ὡς οὐδενὸς ὄντας ἀξίους λόγου <ὑπερορῶν>, τὴν ὑπερηφανίαν ἢ ἀπὸ τῶν σωματικῶν πλεονεκτημάτων ἢ ἀπὸ τῶν κατὰ ψυχὴν ἀναδεχόμενος καὶ διὰ τούτου τοὺς ὁμοπίστους ὑπερορῶν ὥσπερ καταδεεστέρους ὄντας αὐτοῦ, οὗτός μοι κατακρίσεως οὐκ ἐλεύθερος νενόμισται· ἐγγὺς γάρ ἐστι τοῦ φονέως μισῶν καὶ οὗτος, οὓς φιλεῖν διὰ τὴν οἰκειότητα τῆς πίστεως μάλιστα ἐχρῆν ὑπούσης καὶ τῆς κατὰ φύσιν οἰκειότητος ἱκανῆς συνάψαι πρὸς φιλίαν αὐτούς. 28 Mt 5, 22 Τὸ αὐτὸ πέφυκεν εἶναι συνέδριον καὶ γέεννα· ἀμφότερα γὰρ κολάζουσι τὸν εἰπόντα. ἀποροῦσι δέ τινες πῶς ὁ κύριος μωροὺς εἰπὼν τοὺς ἁμαρτωλοὺς κολάζει τὸν λέγοντα τὸν ἀδελφὸν αὐτοῦ μωρόν. τοῦτο δὲ ποιεῖ, οὐχ ὅτι οὐκ ἔστιν ἴσως μωρὸς πρὸς ὃν τὸ ῥῆμα, ἀλλ' ὅτι ὀργῆς τὰ τοιαῦτά εἰσιν. καὶ οὐ τοῦ ἀδικουμένου ἀντέχεται ὁ σωτὴρ τοσοῦτον, ὅσον τοῦ ἀδικήσαντος. διὰ τοῦτο ἔνοχος, φησίν, ἔσται ὁ τοιοῦτος τῷ συνεδρίῳ καὶ τῇ κρίσει καὶ τῇ γεέννῃ. 30 Mt 5, 22 Ὁ τὸν ὁμόπιστον καλῶν μωρὸν δοκεῖ καὶ τὸ τῆς πίστεως μυστήριον διασύρειν, δι' ὧν τὸν ὀρθῶς πιστεύοντα καὶ ἔμφρονα κατὰ τοῦτο τὸ μυστήριον μωρὸν καλεῖ. 31 Mt 5, 25 Τοῦτο βούλεται εἰπεῖν· δεῖ ἡμᾶς εὐεργετεῖν , φησίν, τὸν ἀντίδικον καὶ μὴ βλάπτειν ἐν ὅσῳ ζῶμεν, ἵνα μὴ ἀπαιτηθῶμεν δίκας ὧν πράττομεν καὶ ἐν τῷ νῦν αἰῶνι καὶ ἐν τῷ μέλλοντι· ἀμφότερα γὰρ προφαίνει ἐν τῷ λόγῳ. 34 Mt 5, 31-32 ∆ιδάσκει σαφῶς διὰ τούτων, ὅτι οὐ τὸ ἄλογον ῥεπούδιον λύει τὸν γάμον παρὰ θεῷ, ἀλλ' ἡ ἄτοπος πρᾶξις κἂν μὴ λυθῇ νόμῳ· ὅλη γὰρ ἡ Χριστοῦ διδασκαλία τὰ κατὰ διάθεσιν κρίνει. 35 Mt 5, 36 Οὐκέτι τοῖς σκιώδεσιν ἐμμένομεν καὶ ὥσπερ οὐ περιτεμνόμεθα οὔσης ἐν τῷ νόμῳ τῆς περιτομῆς, οὕτως οὐδὲ ὀμνύειν ἡμᾶς δεῖ, ἐπειδὴ ἐν τῷ νόμῳ σκιωδῶς γέγραπται· ἐλθούσης γὰρ τῆς ἀληθείας παρῆλθον αἱ σκιαί. 36 Mt 5, 37 Ἔστω ἡ τοῦ βίου ὑμῶν μαρτυρία ὅρκου βεβαιοτέρα. εἰ δέ τις ἀναιδὴς μὴ δυσωπούμενος ὑμῶν τῷ βίῳ τολμᾷ ὑμῖν ἐπαγαγεῖν ὅρκον, ἔστω ὑμῖν τὸ γαὶ ναὶ καὶ τὸ οὒ οὒ ἀντὶ παντὸς ὅρκου. 37 Mt 5, 38-40 Οὐκ ἐπὶ ψιλῆς τῆς λέξεως ἔθετο τὰ νόμιμα ἡμῖν παρέχων τὸν σκοπὸν αὐτῶν ἐξετάζειν ἀκριβῶς· οὔτε γὰρ πάντως αἰτοῦντι κελεύει δι δόναι, κἂν μὴ ἔχῃ τις· ἀδύνατον γάρ· οὔτε μὴν εἰ ἔχοι, αἰτοίη δέ τις κακῶς· χείρων γὰρ ἡ δόσις, ὅταν ὁ μὲν πρὸς ἀσέλγειαν αἰτῇ καὶ ἀκολασίαν καὶ μὴ πρὸς τὴν χρείαν, ὁ δὲ παράσχῃ, ὕλην τῆς τοιαύτης ἀκολασίας διδούς. ἐπεὶ πῶς ἐπὶ τῶν ἀποστόλων κεῖται· διεδίδετο ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν; ὅπερ ἐστὶν οὐκέτι τοῖς αἰτοῦσι διδόντων ἁπλῶς, ἀλλὰ πρὸς τὴν χρείαν χορηγούντων· πῶς δὲ καὶ τὸ καθ' ὃ ἂν ἔχῃ τις εὐπρόσδεκτος, οὐ καθ' ὃ οὐκ ἔχει, καὶ οὐχ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλίψεις καὶ ὅσα λέγει ἕτερα δεικνύς, ὅτι πρὸς τὰ προσόντα διδόναι προσήκει; 38 col1 Mt 5, 40-42 Κἂν φίλος ἐστίν, φησίν, κἂν ἐχθρός , κἂν πιστός, κἂν ἄπιστος, ἀδιακρίτως εὐεργέτει τὸν δεόμενον· οἱ γὰρ Ἰουδαῖοι τοὺς φίλους μόνους ἤθελον ἀμείβεσθαι. διὸ καὶ πρὸς τὸν κύριον ἔλεγον προτρεπόμενοι