Fragments on Matthew

 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.

 to spare not even the most necessary things, if through them some wicked action might risk coming to be. One must not cut off the members, but as it w

 is forced to bear its burden. And old wineskins are also old men but new wine is the new word, which they do not contain for their rottenness is bur

 you, by retreating from those who persecute you, will last for the time of the evange lization not

 the spirit of Elijah. And since what was said was unclear, he left the knowledge to those who were able to understand. 63 Mt 11, 14 The angel Gabriel

 not giving to such a one. But the remission through baptism may have been passed over in silence in such cases, since it was not yet the time to disco

 76 Mt 13, 18-23 In these things it is investigated, how he has not said that the word is sown in the beginning nor said the seed sown by the wayside,

 82 Mt 16, 1-4 But indeed, neither does a physician fulfill the inopportune desires of the sick, seeking what is curative of the disease, not what is f

 no one being permitted to pay a half-shekel, not even if he were rich but the mystery was to the effect that neither was the Son incarnate with a fat

 But evil has prevailed so much as to overturn this reasoning. Therefore, the argument requires two things of us: both to remember one's own sins and t

 perfection is from him. 98 Mt 19:23-26 The apostolic word fits well here, laying aside every weight for the comparison to a camel indicated the wei

 102 Mt 20, 10-12 What the first ones thought, that they would receive more, indicates the nature of the matter, not the thought of the holy men for n

 to him, according to which, having been delivered from the plot of foreigners, he remained in his own land. and the tower, the temple, in which those

 » of God, David, and this does not yet fit the Spirit, but it is spoken with respect to his own spirit. At any rate, he was speaking in spirit also wh

 putting itself outside of God through sinning but the bird is fruitful and warm in its love and caring for its children and giving itself up for them

 to seek obedience from men, to whom you have not given a willing ear through your word. And for this reason, fearing lest I become ineffective, I guar

 of all, he says, through the one righteous one the many will be established. This indeed he also indicates here, that one suffers for many. But Apolli

 of his flesh and on earth a hiding took place. 137 Mt 27, 11-14 Good is the looking away from the slanderers for those hearing were not seeking the t

 that each of those who die is added «to his people» for below was the place and the abode of souls, and this downward journey the Lord transfers to t

you, by retreating from those who persecute you, will last for the time of the evange lization not

being destroyed beforehand. 53 Mt 10, 19-22 He prepares the apostles so that they might be ready for the things that will happen and not be alarmed, and at the same time <showing> the power of God that assists them and of the preaching itself, and the madness and unbelief of the Jews who spare not even their closest relatives. But you will be hated, he says, by many; for this is what is meant by 'by all'; for there were also many who received them into their houses and loved them. And he who endures to the end, this one will be saved, he says; for he who only was courageous and believed at the beginning, but not until the end, this one is not a partaker of the promised goods; for of every matter, both good and bad, the end is indicative. 55 Mt 10, 29 For even if these things are not from God, yet they are not without God's permission, who allows these things for some useful end to the one choosing to do them, just as he showed in the case of Job. And it must be known that the matter of the sparrows is spoken by way of hyperbole, since the providence concerning these things is not of great concern to God, according to the apostle who said, 'Is it for oxen that God is concerned?'; for it is for the sake of men that these things are objects of providence, by their having been given to men for use, and the assarion

is a symbol of cheapness. 56 Mt 10, 32-33 The prize excels as coming from God; for it is not the same thing to have confessed before men and to be confessed before God. Conversely, the fear is for those who deny; for it is a great and fearful thing for the Lord to deny before the Father those who seemed to be servants, as having inscribed the name in vain. But it is necessary for the one who believes to confess with the heart and with the mouth. 'For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.' 57 Mt 10, 34 The discord of the unbelievers with the believers will be the cause of the coming division. Since, therefore, peacemaking seems to be fitting for them, for this reason he says: do not think that it is proper to be preserved in all circumstances; for on your part you ought to be at peace with all. But there are those who oppose your peace, whose peace is not to be accepted by you; for only the harmony according to God leads to peace; for this is especially peace. 58 Mt 10, 34 If, therefore, we must love the faithful because of the love of Christ, even if they happen to be strangers by kinship, it would be just to hate the unbelievers, even if they are most intimate.

59 Mt 11, 2-3 Some say that not even to the apostles was the economy mani fest from the beginning, but it is known at the completion of the events. It is not sur prising, therefore, if John also was ignorant and that he expected the Lord to come as a redeemer, but he did not see the redemption, but was himself first in pri son. For this reason <he said through his disciples> not to completely abandon hope, but to doubt and as it were to wish to be confirmed and for this reason to ask if, in reality, just as he thought

he had come, or is another to be expected. 60 Mt 11, 10-13 He clearly explained the difference of John in relation to the others, which was his being the final point of the law and the prophets and joining to the proclamation of the kingdom of heaven, which indeed the Lord says <came> in the days following him. That which is pro claimed follows until now, that is, for all time; for the 'until now' must be taken along with all time. But he says the kingdom of heaven comes by violence to those to whom it comes, because violence is needed to master bodily nature and be united with the spirit, having died to the world, but living to God, which the law and prophets do not yet possess. 62 Mt 11, 14 And he calls John Elijah according to the power and the

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ὑμεῖς ὑποχωροῦντες τοῖς διώκουσι διαρκήσετε τὸν τοῦ εὐαγγε λισμοῦ χρόνον μὴ

προαναιρούμενοι. 53 Mt 10, 19-22 Προπαρασκευάζει τοὺς ἀποστόλους ὥστε ἑτοίμους γενέσθαι πρὸς τὰ συμβησόμενα καὶ μὴ θορυβεῖσθαι, ἅμα δὲ καὶ τὴν τοῦ θεοῦ δύναμιν <δεικνὺς> τὴν ἐπικουροῦσαν αὐτοῖς καὶ αὐτοῦ τοῦ κηρύγματος καὶ τὴν τῶν Ἰουδαίων μανίαν τε καὶ ἀπιστίαν μὴ φεισομένων μηδὲ τῶν οἰκειο τάτων. μισούμενοι δὲ ἔσεσθε , φησίν, ὑπὸ πολλῶν· τοῦτο γάρ ἐστιν τὸ ὑπὸ πάντων · καὶ γὰρ πολλοὶ ὑπῆρχον οἱ παραδεχόμενοι αὐτοὺς ἐν ταῖς οἰκίαις αὐτῶν καὶ φιλοῦντες. καὶ ὁ μέχρι τέλους ὑπομείνας, οὗτος σωθήσεται , φησίν· ὁ γὰρ ἐν τῇ ἀρχῇ μόνον θαρρήσας καὶ πιστεύσας, μὴ μέντοι γε μέχρι τέλους, οὐκ ἔστιν οὗτος μέτοχος τῶν ἐπηγγελμένων ἀγαθῶν· παντὸς γὰρ πράγματος ἀγαθοῦ τε καὶ φαύλου τὸ τέλος ἐστὶν ἐνδεικτικόν. 55 Mt 10, 29 Εἰ γὰρ καὶ μὴ ταῦτα ἐκ τοῦ θεοῦ, ἀλλ' οὐκ ἄνευ θεοῦ συγχωρήσεως πρός τι χρήσιμον τέλος ἐπιτρέποντος καὶ ταῦτα τῷ ἐργάζεσθαι αὐτὰ προαιρουμένῳ ὥσπερ ἐπὶ τοῦ Ἰὼβ ἔφηνεν. ἰστέον δὲ καὶ τὸ τῶν στρουθίων ἐξ ὑπερβολῆς εἰρημένον, ἅτε μὴ πάνυ τῷ θεῷ διαφερούσης τῆς περὶ ταῦτα προνοίας κατὰ τὸν ἀπόστολον εἰρηκότα «μὴ τῶν βοῶν μέλει τῷ θεῷ »· ἀνθρώπων γὰρ ἕνεκα ταῦτα προνοίας τῷ δεδόσθαι αὐτὰ τοῖς ἀνθρώποις εἰς χρῆσιν, τὸ δὲ ἀσσάριον

εὐωνίας σύμβολον. 56 Mt 10, 32-33 Ὑπερέχει ὡς παρὰ θεοῦ τὸ ἔπαθλον· οὐδὲ γὰρ ἴσον ἐπ' ἀνθρώπων ὁμολογήσαντας ἐπὶ θεοῦ ὁμολογηθῆναι. ἐξ ἀντιστρόφου δὲ ὁ φόβος τοῖς ἀρνουμένοις· μέγα γὰρ καὶ φοβερὸν τὸ ἐπὶ τοῦ πατρὸς τὸν κύριον ἀρνή σασθαι τοὺς δόξαντας εἶναι δούλους ὡς μάτην ἐπιγραψαμένους τὸ ὄνομα. δεῖ δὲ τὸν πιστεύοντα καρδίᾳ καὶ στόματι ὁμολογεῖν. «καρδίᾳ γὰρ πιστεύ εται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν ». 57 Mt 10, 34 Τὸ τῶν ἀπίστων ἀσύμφωνον πρὸς τοὺς πιστοὺς αἴτιον τῆς ἐσομένης ἔσται διαφορᾶς. ἐπεὶ οὖν πρεπῶδες αὐτῶν εἶναι δοκεῖ τὸ εἰρηνοποιόν, διὰ τοῦτό φησιν· μὴ νομίσητε αὐτὸ καὶ ἐπὶ πάντων προσήκειν σῴζεσθαι· τὸ μὲν γὰρ ἐξ ὑμῶν εἰρηνεύειν πρὸς πάντας ὀφείλετε. εἰσὶ δὲ οἱ πρὸς εἰρήνην τὴν ὑμετέραν ἀντιταττόμενοι, ὧν τὴν εἰρήνην ὑμῖν οὐ παρα δεκτέον· μόνη γὰρ ἡ κατὰ θεὸν πρὸς εἰρήνην συμφωνία· τοῦτο γὰρ μάλιστα εἰρήνη. 58 Mt 10, 34 Εἰ οὖν ἡμᾶς δεῖ φιλεῖν τοὺς πιστοὺς διὰ τὴν τοῦ Χριστοῦ ἀγάπην, κἂν ἀλλότριοι τυγχάνωσι κατὰ συγγένειαν, δίκαιον ἂν εἴη τοὺς ἀπίστους μισεῖν, κἂν ὦσιν οἰκειότατοι.

59 Mt 11, 2-3 Τινές φασιν, ὅτι οὐδὲ τοῖς ἀποστόλοις ἐξ ἀρχῆς ἡ οἰκονομία πρό δηλος ἦν, ἀλλ' ἐπὶ τῷ τέλει τῶν πραγμάτων γινώσκεται. οὐδὲν οὖν θαυ μαστόν, εἰ καὶ Ἰωάννης ἠγνόει καὶ ὅτι προσεδόκησε μὲν ἥκειν λυτρωτὴν τὸν κύριον, οὐχ ἑώρα δὲ τὴν λύτρωσιν, ἀλλ' ἦν αὐτὸς πρῶτος ἐν δε σμωτηρίῳ . διὰ τοῦτο <διὰ τῶν μαθητῶν εἶπε> μὴ πάντη μὲν ἀπολύειν τὴν ἐλπίδα, διστάζειν δὲ καὶ ὥσπερ ἐπιστηρίζεσθαι βούλεσθαι καὶ διὰ τοῦτο ἐρωτᾶν, εἰ τῷ ὄντι, καθάπερ ᾠήθη μὲν

αὐτός, εἴη παραγεγονὼς ἢ ἕτερος προσδοκητέος . 60 Mt 11, 10-13 Σαφῶς ἐξηγήσατο τὴν Ἰωάννου πρὸς τοὺς ἄλλους διαφοράν, ὅπερ ἦν τὸ εἶναι αὐτὸν ἀκροτελεύτιον νόμου καὶ προφητῶν καὶ συνάπτειν πρὸς τὸ κήρυγμα τῆς βασιλείας τῶν οὐρανῶν, ὃ δὴ καὶ ἑξῆς ταῖς ἡμέραις αὐτοῦ <παραγενέσθαι> ὁ κύριός φησιν. ἐπακολουθεῖ ἕως ἄρτι τὸ κη ρυττόμενον, τοῦτ' ἔστιν ἕως τοῦ διηνεκοῦς· τὸ γὰρ ἕως ἄρτι συμπαρα πεμπτέον τῷ παντὶ χρόνῳ. βίᾳ δὲ τὴν βασιλείαν τῶν οὐρανῶν παρα γίνεσθαί φησιν οἷς παραγίνεται, διότι βίας δεῖ πρὸς τὸ κρατῆσαι φύσεως σωματικῆς καὶ πνεύματι συγκραθῆναι, κόσμῳ μὲν ἀποθανόντας, ζῶντας δὲ τῷ θεῷ, ὅπερ οὔπω νόμος ἔχει καὶ προφῆται. 62 Mt 11, 14 Ἠλίαν δὲ λέγει τὸν Ἰωάννην κατὰ τὴν δύναμιν καὶ τὸ

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