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this. And women the same. Therefore, he does not permit the woman who is cast out to be married, but that the one who is with her be subject to the penalties of an adulterer; for even if according to what is apparent she is outside of her husband, yet according to what is understood she is his body, having once in the beginning through God been joined in marriage and fitted together with her husband so as to be one flesh. Therefore, neither can the husband marry another. 34 Mt 5, 40 Is it fitting not to shrink from contentiousness towards opponents? When it is for the sake of piety, rather one should even endure terrible things and rejoice in them; but if it is some other worldly matter, to yield gladly to the one who wishes it and in no way to speak against it.

35 Mt 6, 24 Mammon is not only gold, but every most beautiful form

of things on earth. 36 Mt 6, 34 Is then the present day one of affliction and toil and hardship and labor. 37 Mt 6, 34 The day is the things for its need, the caring for future things. 38 Mt 7, 15-19 But others say that these things were said concerning those who teach other doctrines and mix falsehood with the truth. And just as it is not possible to get very bad fruits from a tree that provides good fruits nor from those that bear thorns to receive a grape or a fig, so it is not possible to hear good words from a wicked mind, nor indeed to receive evil teaching from a pious mind. And having secured the rest so that they are not readily persuaded, he then turns away also those who attempt the teaching of worse things; for, he says, every tree not producing good fruit is cut down and thrown into the fire. Just as in the case of wood, he says, the fruitless is thrown into the fire, so also in the case of men, he who does not bear the fruits of piety through his mouth will receive the consequent punishment.

39 Mt 7, 26-27 A foolish man building on sand is, all those who do something

evil, which they do without labor; and sand is foolishness; and he says the fall is great, also of those who have turned aside, as of those falling from the highest tower; for the unfaithful do not fall, but are always on the ground. 41a Mt 8, 5-9 He now says boy for servant, and Luke clearly shows this by calling him a slave. And it was of understanding, he says, for him to believe such things concerning Christ from his own probable reasonings. For I too, he says, am a man, but nevertheless I am lord of those over whom I have received authority. So it is not unlikely that you also, having received this authority from God, by word alone command and drive out the passions. For the centurion did not approach him as the Son of God and Lord of all creation (for not even the disciples knew this then, before the cross), but as a man who through virtue had received from God an authority greater than that of a man. Wherefore he says thus: For I too am a man. For since he said to him, "Speak the word," and this seemed to be of God alone, he properly added, "For I too am a man," instead of: It is not at all wonderful if you can do this, being a man, having received it from God, since I too, being this, receive subjects, excelling in commanding as I wish. These things he says who is usually opposed to the holy fathers, but I leave it to those who read to perceive the difference of the interpretations, and who more nearly attains the evangelical and true meaning.

42 Mt 8, 29 Therefore, as having a time in the meanwhile to do what they want concerning

men, they cried out against the Lord as one compelling them before the proper time and subjecting them to punishments. 43 Mt 8, 30-31 It is asked for what reason the Lord permitted the demons who wished to enter into the swine. The demons were inflicting the greatest evils on men. And from this, many, as was likely, were examining together with one another: For what reason does God endure them doing these things? Therefore God, wishing for all

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τοῦτο. τὸ αὐτὸ δὲ καὶ αἱ γυναῖκες. τὴν οὖν ἐκβαλλομένην οὐ συγχωρεῖ γαμεῖσθαι, ἀλλὰ τὸν συνόντα αὐτῇ μοιχοῦ δίκας εἰσπράττεσθαι· εἰ γὰρ καὶ κατὰ τὸ φαινόμενον ἔξω ἐστὶ τοῦ ἀνδρός, ἀλλ' οὖν κατὰ τὸ νοούμενον αὐτοῦ ἐστι σῶμα ἅπαξ ἐν πρώτοις διὰ θεοῦ τῇ συζυγίᾳ συναφθεῖσα καὶ συναρμολογηθεῖσα τῷ ἀνδρὶ ὡς εἰς μίαν σάρκα. οὐκοῦν οὐδὲ ὁ ἀνὴρ ἄλλην δύναται γαμεῖν. 34 Mt 5, 40 Προσήκει τὴν πρὸς τοὺς ἐναντίους μὴ ἐκκλίνειν φιλονεικίαν; ὅταν ὑπὲρ τῆς εὐσεβείας τυγχάνῃ, μᾶλλον μὲν οὖν καὶ τὰ δεινὰ ὑπομένειν καὶ χαίρειν ἐπὶ τούτοις· εἰ δὲ ἕτερόν τι τῶν βιωτικῶν ὑπάρχει, ἡδέως παραχωρεῖν τῷ βουλομένῳ καὶ μηδ' ὁπωστιοῦν ἀντιφθέγγεσθαι.

35 Mt 6, 24 Μαμωνᾶς ἐστιν οὐ μόνος ὁ χρυσός, ἀλλὰ πᾶν εἶδος κάλλιστον

τῶν ἐπὶ γῆς. 36 Mt 6, 34 Ἄρ' οὖν κακώσεως καὶ μόχθου καὶ ταλαιπωρίας καὶ πόνου ἡ παροῦσα ἡμέρα. 37 Mt 6, 34 Ἡ ἡμέρα ἐστὶ τὰ πρὸς τὴν χρείαν, τὸ περὶ τῶν μελλόντων φροντίζειν. 38 Mt 7, 15-19 Ἄλλοι δὲ περὶ τῶν ἑτεροδιδασκάλων καὶ παραμιγνύντων τῇ ἀληθείᾳ τὸ ψεῦδος ταῦτα εἰρῆσθαί φασιν. καὶ ὡς οὐκ ἔστιν ἀπὸ δένδρου καλοὺς παρέχοντος καρποὺς κακίστους λαβεῖν οὐδὲ ἀπὸ τῶν ἀκάνθας φερόντων δέξασθαι σταφυλὴν ἢ συκῆν, οὕτως οὐκ ἔστιν ἀπὸ γνώμης πονηρᾶς λόγους ἀκοῦσαι καλοὺς οὔτε μὴν ἀπὸ γνώμης εὐσεβοῦς διδασκαλίαν δέξασθαι κακήν. ἀσφαλισάμενος δὲ τοὺς λοιποὺς εἰς τὸ μὴ πείθεσθαι προχείρως ἀποτρέπει λοιπὸν καὶ τοὺς ἐγχειροῦντας τῇ τῶν χειρόνων διδασκαλίᾳ· πᾶν γάρ, φησίν, δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ὥσπερ ἐπὶ τῶν ξύλων, φησίν, τὸ ἄκαρπον εἰς πῦρ βάλλεται, οὕτως καὶ ἐπὶ τῶν ἀνθρώπων ὁ μὴ τοὺς τῆς εὐσεβείας διὰ στόματος φέρων καρποὺς ἀκόλουθον δέξεται τὴν τιμωρίαν.

39 Mt 7, 26-27 Μωρὸς ἐπὶ ψάμμου οἰκοδομῶν ἐστιν, πάντες οἱ ποιοῦντές τι

κακόν, ὃ οὗτοι ἄνευ κόπου ποιοῦσιν· ἄμμος δὲ ἡ εὐήθεια· μεγάλην δὲ λέγει τὴν πτῶσιν καὶ μετατραπέντων ὡς ἀπὸ τοῦ ὑψηλοτάτου πύργου πεσόντων· οἱ γὰρ ἄπιστοι οὐ πίπτουσιν, ἀλλ' ἀεὶ χαμαί εἰσιν. 41α Mt 8, 5-9 Παῖδα νῦν οἰκέτην λέγει, καὶ σαφῶς τοῦτο δηλοῖ ὁ Λουκᾶς δοῦλον αὐτὸν ὀνομάζων. συνέσεως δέ, φησίν, ἦν τὸ ἀπὸ τῶν καθ' ἑαυτὸν εἰκότων λογισμῶν τοιαῦτα αὐτὸν πιστεῦσαι περὶ τοῦ Χριστοῦ. ἄνθρωπος γάρ, φησίν, κἀγώ, ἀλλ' ὅμως ὧν ἔλαβον τὴν ἐξουσίαν, τούτων κύριός εἰμι. ὥστε οὐδὲ ἀπεικὸς καὶ σὲ ταύτην εἰληφότα παρὰ θεοῦ τὴν ἐξουσίαν λόγῳ μόνῳ κελεύοντα ἀπελαύνειν τὰ πάθη. οὐδὲ γὰρ ὡς υἱῷ θεοῦ καὶ πάσης ὄντι κυρίῳ τῆς κτίσεως προσῆλθεν ὁ ἑκατόνταρχος (τοῦτο γὰρ οὐδὲ τῶν μαθητῶν τότε ἦν εἰδέναι πρὸ τοῦ σταυροῦ), ἀλλ' ὡς ἀνθρώπῳ δι' ἀρετὴν εἰληφότι παρὰ τοῦ θεοῦ μείζονα ἢ κατὰ ἄνθρωπον ἐξουσίαν. ὅθεν οὕτω φησίν· καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι. ἐπειδὴ γὰρ εἶπε πρὸς αὐτὸν εἰπὲ λόγῳ, τοῦτο δὲ θεοῦ μόνου εἶναι ἐδόκει, καλῶς ἐπήγαγε τὸ καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι, ἀντὶ τοῦ· οὐδὲν θαυμαστόν, εἰ τοῦτο δύνῃ ἄνθρωπος ὤν, λαβὼν παρὰ τοῦ θεοῦ, ἐπεὶ κἀγὼ τοῦτο ὢν λαμβάνω ὑπηκόους ὑπερέχων τῷ κελεύειν ὡς βούλομαι. ταῦτα ὁ συνήθως τοῖς ἁγίοις πατράσιν ἐναντιούμενος, τοῖς δὲ ἐντυγχάνουσι συνιδεῖν καταλιμπάνω τῶν ἐξηγήσεων τὸ διάφορον, καὶ τίς ὁ μᾶλλον ἐφικνούμενος τῆς εὐαγγελικῆς καὶ ἀληθοῦς διανοίας.

42 Mt 8, 29 Ὡς οὖν καιρὸν ἔχοντες ἐν τῷ μεταξὺ ποιεῖν ἃ βούλονται περὶ

τοὺς ἀνθρώπους κατεβόων τοῦ κυρίου ὡς ἂν πρὸ τοῦ προσήκοντος καιροῦ αὐτοὺς βιαζομένου καὶ τιμωρίαις ὑπάγοντος. 43 Mt 8, 30-31 Ζητεῖται τίνος ἕνεκεν ὁ κύριος τοῖς δαίμοσιν εἰσελθεῖν θελήσασιν εἰς τοὺς χοίρους ἐπέτρεψεν. μέγιστα κακὰ τοῖς ἀνθρώποις διετίθεσαν οἱ δαίμονες. ἐντεῦθεν δὲ πολλοὶ ὡς εἰκὸς συνεξήταζον πρὸς ἀλλήλους· τίνος ἕνεκεν ταῦτα ποιούντων ἀνέχεται ὁ θεός; βουληθεὶς οὖν ἅπασιν ὁ