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

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, that is, they will reign with Christ in his second coming. 40 Mt 5, 9 Peacemakers are also those who persuade the unbelievers to believe, as making peace with him for those who were formerly enemies of God. Peacemakers are also said to be those who persuade the unbelievers to believe in God. 41 Mt 5, 13 He calls salt wisdom, with which the apostolic word is filled, which, when sown in our souls, makes the word of wisdom dwell in us, which because of its flavor and grace is compared to this; for just as without salt neither bread nor food is edible, so without apostolic understanding and teaching every soul is both foolish and tasteless and not pleasant before God. 43 Mt 5, 14 And the "a city cannot": those who are founded on faith as on a high mountain ought not to speak the word secretly or with cowardice. 44 Mt 5, 14 And you yourselves having become light by participation when you no longer live, but the light, Christ, lives in you, being able through the word to enlighten even the whole world. 46 Mt 5, 18 Instead of carnal worship, the Lord introduced "in spirit and in truth"; and perhaps the very things the Jews did not even do carnally, these the disciples of Christ now do spiritually. Therefore he says: one iota or one tittle shall not pass from the law, until all things are fulfilled. Clearly the Jews did not do all things, or if they did, they ceased from doing them, no longer being permitted to do them, partly because of the fear of kings, and partly because the temple had been destroyed, in which alone the sacrifices had to be performed. 47 Mt 5, 19 He will be called a fighter against God, he says, who sets aside the least of the commandments in the law. Therefore he is also set aside by God as one who resists him and legislates against him. 48 Mt 5, 19 He who sets aside one of the commandments of the law is set aside by God as a fighter against God and as legislating against God. And now from the evangelical law he receives the punishment, which the old law had not appointed. Therefore Christ also says consequently, "that I came not to destroy the law, but to fulfill it." For what was lacking there, he has supplied here, for example in the law it was said: "you shall rise up from before the gray-haired" and "if you see your enemy’s beast of burden fallen under its load, you shall raise it with him." If someone transgressed these, there was no punishment appointed by the law. Which Christ, fulfilling, says that in the kingdom of God such a one will be made of no account. This, therefore, he calls the least commandment, for which there was no punishment brought on by transgression. 49 Mt 5, 19 For this reason also the law of Moses accepts the cloven hoof, so that through riddles it might teach us to walk by both, by both word and deed. And I think that the cloven hoof in the law signifies this, that we should walk by word and deed, and neither act irrationally nor have a word without a deed. But if any of such things wants to be isolated, let it then be a deed and not a word; for an unbridled word has often pushed its possessors over cliffs, but a deed never. 50 Mt 5, 23 To say "if you bring your gift" and so forth signifies this, that God devised repentance as a way of salvation and an escape from punishment for sinners, and he says that the healing of the one who has been grieved will be the overturning of punishment. Since he who does not love his brother does not love the Lord, he fittingly does not accept one who is at variance with his brother, as not truly approaching him. 51 Mt 5, 23-24 Here the Savior teaches us how to escape punishment when we sin. Therefore, repentance for sins and consolation for the one grieved by us and the request for forgiveness of the sin heals the brother and propitiates God. 52 Mt 5, 25-26 The kodrantes, however, signifies the fourth of the in measure. this, according to the Hebrew language, is two obols,

φιλοποιοῦντες αὐτῷ. μακάριοι οἱ τοιοῦτοι ὡς μιμησάμενοι τὸν υἱὸν τοῦ θεοῦ· υἱοὶ γὰρ κληθήσονται ἀθανασίας μετασχόντες ἤτοι συμβασιλεύσουσι τῷ Χριστῷ ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ. 40 Mt 5, 9 Εἰρηνοποιοί εἰσι καὶ οἱ τοὺς ἀπίστους μεταπείθοντες πι στεῦσαι ὡς τοὺς πάλαι ἐχθροὺς τοῦ θεοῦ εἰρηνοποιοῦντες αὐτῷ. Εἰρηνοποιοὶ λέγονται καὶ οἱ πείθοντες τοὺς ἀπίστους πιστεύειν τῷ θεῷ. 41 Mt 5, 13 Ἅλας καλεῖ τὴν φρόνησιν, ἧς ἔμπλεός ἐστιν ὁ ἀποστολικὸς λόγος, ὃς σπαρεὶς ἐν ταῖς ἡμετέραις ψυχαῖς τὸν τῆς σοφίας ἡμῖν ἐνοικίζει λόγον, ὃς διὰ τὸ νόστιμον καὶ χαρίεν τούτῳ παρείκασται· ὅνπερ γὰρ τρόπον ἄνευ ἁλὸς οὔτε ἄρτος οὔτε ὄψον ἐδώδιμον, οὕτως ἄνευ τῆς ἀποστολικῆς συνέσεως καὶ διδασκαλίας πᾶσα ψυχὴ καὶ μωρὰ καὶ ἄνοστος καὶ οὐχ ἡδεῖά ἐστι παρὰ τῷ θεῷ. 43 Mt 5, 14 Τὸ δὲ οὐ δύναται πόλις· οἱ ἐπὶ τῇ πίστει ἱδρυμένοι ὡς ἐπ' ὄρους ὑψηλοῦ οὐκ ὀφείλουσι λαθραίως ἢ μετὰ δειλίας λαλεῖν τὸν λόγον. 44 Mt 5, 14 Φῶς δὲ αὐτοὶ κατὰ μετοχὴν γενόμενοι ὅτε ζῆτε οὐκέτι αὐτοί, ζῇ δὲ ἐν ὑμῖν τὸ φῶς, ὁ Χριστός, δυνάμενος διὰ λόγου καὶ ὅλον φωτίζειν τὸν κόσμον. 46 Mt 5, 18 Ἀντὶ τῆς σαρκικῆς λατρείας εἰσήγαγεν ὁ κύριος τὴν "ἐν πνεύματι καὶ ἀληθείᾳ"· καὶ τάχα ἅπερ οὐδὲ σαρκικῶς ἐποίουν οἱ Ἰουδαῖοι, ταῦτα καὶ νῦν πνευματικῶς οἱ Χριστοῦ μαθηταὶ ποιοῦσιν. διό φησιν· ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἐκ τοῦ νόμου, ἕως ἂν πάντα γένηται. δηλονότι οὐ πάντα ἐποίησαν οἱ Ἰουδαῖοι, ἢ κἂν ἐποίησαν, ἐπαύ σαντο τοῦ ποιεῖν μηκέτι συγχωρούμενοι ποιῆσαι αὐτά, πῇ μὲν διὰ τὸν φόβον τῶν βασιλέων, πῇ δὲ καὶ τὸ καταλελύσθαι τὸν ναόν, ἐν ᾧ μόνῳ ἔδει τὰς θυσίας ἐπιτελεῖσθαι. 47 Mt 5, 19 Θεομάχος, φησίν, κληθήσεται ὁ τὴν ἐλαχίστην τῶν ἐν τῷ νόμῳ ἐντολῶν ἀθετῶν. διὸ καὶ ἀθετεῖται παρὰ θεοῦ ὡς αὐτῷ ἀνθιστάμενος καὶ ἀντινομοθετῶν. 48 Mt 5, 19 Ὁ ἀθετῶν μίαν τῶν τοῦ νόμου ἐντολῶν ἀθετεῖται παρὰ τοῦ θεοῦ ὡς θεομάχος καὶ ἀντινομοθετῶν τῷ θεῷ. καὶ νῦν ἐκ τοῦ εὐαγγελικοῦ νόμου δέχεται τὴν τιμωρίαν, ἣν νόμος πάλαι οὐκ ἦν ὁρίσας. διὸ καὶ ἀκολούθως λέγει ὁ Χριστός, "ὅτι οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι". ὃ γὰρ ἐκεῖ ἔλειπε, ὧδε ἀνεπλήρωσεν, οἷον ἐν τῷ νόμῳ ἐλέ χθη· "ἀπὸ προσώπου πολιοῦ ἐξαναστήσῃ" καὶ "ἐὰν ἴδῃς τὸ ὑποζύγιον τοῦ ἐχθροῦ σου ὑποπεπτωκὸς ὑπὸ τὸν γόμον, συνέγειρον αὐτὸ μετ' αὐτοῦ". ταῦτα εἰ παρέβη τις, οὐκ ἦν τιμωρία ὁρισθεῖσα ὑπὸ τοῦ νόμου. ἣν ἀποπληρῶν ὁ Χριστός φησιν, ὅτι ἐν τῇ βασιλείᾳ τοῦ θεοῦ ὁ τοιοῦτος ἐξουθενηθήσεται. ταύτην οὖν καλεῖ ἐλαχίστην ἐντολήν, ἐφ' ἣν οὐκ ἦν ἐκ παραβάσεως ἐπαγομένη κόλασις. 49 Mt 5, 19 ∆ιὰ τοῦτο καὶ ὁ Μωϋσέως νόμος τὸ διχηλοῦν δέχεται, ἵνα δι' αἰνιγμάτων ἡμᾶς διδάξῃ δι' ἀμφοτέ ρων ὁδεύειν διά τε λόγου καὶ πρά ξεως. Οἶμαι δὲ καὶ τὸ δίχηλον ἐν τῷ νόμῳ τοῦτο σημαίνειν, τὸ διὰ λόγου καὶ πράξεως ὁδεύειν ἡμᾶς καὶ μήτε πράττειν ἀλόγως μήτε λόγον ἔχειν πράξεως χωρίς. εἰ δέ τι ἐκ τῶν τοιούτων εἶναι βούλεται μεμονωμένον, πρᾶξις ἔστω λοιπὸν καὶ μὴ λόγος· λόγος γὰρ ἀχαλίνω τος κατὰ κρημνῶν ὤθησε πολλάκις τοὺς κεκτημένους, πρᾶξις δὲ οὐδέ ποτε. 50 Mt 5, 23 Τὸ εἰπεῖν ἐὰν προσφέρῃς τὸ δῶρόν σου καὶ ἑξῆς τοῦτο δηλοῖ, ὅτι τρόπον σωτηρίας καὶ διαφυγὴν τιμωρίας τοῖς ἁμαρτάνουσιν ἐφεῦρεν ὁ θεὸς τὴν μετάγνωσιν, καὶ τὴν τοῦ λελυπημένου θεραπείαν ἀνατροπὴν ἔσεσθαι τιμωρίας φησίν. ἐπειδὴ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, οὐκ ἀγαπᾷ τὸν κύριον, εἰκότως τὸν ὄντα ἐν λύπῃ τοῦ ἀδελφοῦ οὐ προσδέ χεται ὡς μὴ ἀληθῶς αὐτῷ προσιόντα. 51 Mt 5, 23-24 ∆ιδάσκει ἡμᾶς ἐνταῦθα ὁ σωτὴρ τὴν τιμωρίαν διαφυγεῖν ἁμαρτά νοντας. ἡ τοίνυν μετάγνωσις ἐπὶ τοῖς ἁμαρτήμασι καὶ ἡ πρὸς τὸν λυπη θέντα ἀφ' ἡμῶν παράκλησις καὶ ἡ τῆς συγχωρήσεως τοῦ ἁμαρτήματος αἴτησις καὶ τὸν ἀδελφὸν θεραπεύει καὶ τὸν θεόν. 52 Mt 5, 25-26 Ὁ μέντοι κοδράντης σημαίνει τὸ τέταρτον τοῦ ἲν μέτρου. οὗτος κατὰ τὴν Ἑβραίων φωνὴν δύο ἐστὶν ὀβολοί,