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

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, but “this is he who was sown by the wayside,” and yet a little later he declared the word to be the seed in what he says about the word being choked and becoming unfruitful. And he says also in the parable of the tares that the “good seed” are “the sons of the kingdom,” not declaring that which is sown in them, but them themselves. We say, therefore, that both the word is seed and the one who has received the word, on account of his comparison and similarity to it. For this reason indeed

Christ is formed in us and we are formed according to Christ. 77 Mt 13, 47-50 He likens the world to the sea because of the bitterness in it and the billows of disturbance, and the power of the word, cast into the world like a dragnet, gathering from various thoughts of the old and new scripture from Greeks and barbarians, wise and foolish, men and women, free and slave, righteous and wicked. The dragnet is filled at the time when the master who casts it knows; for it is not for man to know this. And when the word of teaching already has the measure of fullness, then not all who have undertaken the discipleship of the word will be found approved by the master of the dragnet, but a separation will then be made of the wicked and the good, and for those who appear worthless the end is destruction, but for the good, the dwelling with the Lord, being placed into different vessels; for “many” are the “mansions” with the Father. But the wicked, who for a time were numbered with the righteous, will then no longer have an indiscriminate sojourn with them, leaving behind the pleasant life, as fish do the life in the sea, they will undergo the most painful punishment in fire, where nothing is left for the consolation of evil. The Savior compared the world to the sea on account of the disturbance and surge in it, and the power of the word cast into the world like a dragnet, composed of various thoughts of the old and new and being filled from every race of Greeks and barbarians, wise and foolish

78 Mt 14, 17 Although very many and very great miracles were performed by our savior

it is no less a thing that he did not always use his power for an abundance of food, but was often in need and at a loss.

79 Mt 15, 2-6 The Lord reverses the wicked state of the Pharisees; for while they, caring for bodily things, despised spiritual things, the savior, introducing spiritual things, sets aside bodily things. 80 Mt 15, 8 80 Exceedingly after the foregoing demonstration, the voice of the prophet was opportunely

brought in, having great harmony. 81 Mt 15, 21-22 From where did the Canaanite woman come out? from the idolatry of Tyre and Sidon, from her people and from “the house of her father.” To where did she go out? to the fragrance of the ointment of the Savior; for she holds the type of the church from the Gentiles. But the Savior also went out “from the kindred” of Israel “and from the house of his father,” Jerusalem. And the Canaanite woman receives him, the widow who also received Elijah; but what did she shout, crying out: Lord, son of David? From where did she know to call him thus, having studied neither the law nor the prophets? Lord according to his divinity, and son of David according to the flesh. Understand for me the widow's son as being dead, that is, the deadened body, and the soul cleansed of the demon. He restored both whole.

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76 Mt 13, 18-23 Ἐν τούτοις ἐπιζητεῖται, πῶς οὐ τὸν λόγον εἴρηκεν σπείρεσθαι κατ' ἀρχὴν οὐδὲ εἶπεν τὸ παρὰ τὴν ὁδὸν σπέρμα σπαρέν, ἀλλ' οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς , καίτοι γε μετ' ὀλίγον τὸν λόγον ἐδήλωσεν ὄντα τὸ σπέρμα ἐν οἷς λέγει συμπνίγεσθαι τὸν λόγον καὶ ἄκαρπον γίνεσθαι. λέγει δὲ καὶ ἐν τῇ τῶν ζιζανίων παραβολῇ τὸ «καλὸν σπέρμα » εἶναι «τοὺς υἱοὺς τῆς βασιλείας » οὐ τὸ ἐν αὐτοῖς σπειρόμενον δηλῶν, ἀλλ' αὐτούς. φαμὲν οὖν, ὅτι καὶ ὁ λόγος σπέρμα καὶ ὁ τὸν λόγον δεξά μενος διὰ τὴν πρὸς αὐτὸν σύγκρισίν τε καὶ ὁμοείδειαν. διά τοι τοῦτο

μορφοῦται Χριστὸς ἐν ἡμῖν καὶ ἡμεῖς κατὰ Χριστὸν μορφούμεθα. 77 Mt 13, 47-50 Θαλάττῃ τὸν κόσμον ἀφο μοιοῖ διὰ τὴν ἐν αὐτῷ πικρίαν καὶ τοὺς κλύδωνας τῆς ταραχῆς, σα γήνην δὲ ἐπιβαλλομένην τῷ κόσμῳ τὴν τοῦ λόγου δύναμιν ἐκ ποικίλων νοημάτων παλαιᾶς καὶ καινῆς γρα φῆς συνάγουσαν ἐξ Ἑλλήνων τε καὶ βαρβάρων, σοφῶν τε καὶ ἀνοήτων, ἀνδρῶν τε καὶ γυναικῶν, ἐλευθέρων τε καὶ δούλων, δικαίων τε καὶ πο νηρῶν. πληροῦται δὲ ἡ σαγήνη τότε, ἡνίκα ὁ δεσπότης ὁ ἐπιβάλλων αὐτὴν οἶδεν· οὐ γὰρ ἀνθρώπου τὸ τοῦτο ἐπιγνῶναι. ὅταν δὲ ἤδη τὸ μέτρον ἔχῃ τῆς πληρώσεως ὁ τῆς διδα σκαλίας λόγος, τότε οὐ πάντες οἱ τὴν τοῦ λόγου μαθητείαν ὑπελθόντες εὑρεθήσονται δόκιμοι τῷ τῆς σα γήνης δεσπότῃ, ἀλλὰ διάκρισις τότε γενήσεται πονηρῶν τε καὶ ἀγαθῶν καὶ τοῖς μὲν ἀχρείοις φανεῖσι τὸ τέλος ὄλεθρος, τοῖς δὲ ἀγαθοῖς ἡ παρὰ τῷ κυρίῳ μονὴ κατατιθεμέ νοις εἰς ἀγγεῖα διάφορα· «πολλαὶ » γὰρ αἱ παρὰ τῷ πατρὶ «μοναί ». οἱ δὲ πονηροὶ καὶ τέως μετὰ τῶν δι καίων ἀριθμούμενοι οὐκέτι τότε τὴν ἀδιάκριτον ἕξουσιν σὺν αὐτοῖς δια τριβὴν τόν τε ἡδὺν αὐτοῖς ἀπολεί ποντες βίον, ὥσπερ ἰχθύες τὸν ἐν τῇ θαλάττῃ, τὴν ὀδυνηροτάτην ὑπο στήσονται ἐν πυρὶ κόλασιν, ἔνθα μηδὲν εἰς παραμυθίαν κακοῦ λείπε ται. Τῇ θαλάττῃ παρείκασεν ὁ σωτὴρ τὸν κόσμον διὰ τὴν ἐν αὐτῷ ταραχήν τε καὶ ζάλην, σαγήνην δὲ ἐπιβαλλομένην τῷ κόσμῳ τὴν τοῦ λόγου δύναμιν ἐκ ποικίλων νοημάτων παλαιᾶς τε καὶ νέας συγκειμένην καὶ ἐκ παντὸς γένους Ἑλλήνων τε καὶ βαρβάρων, σοφῶν τε καὶ ἀνοή των πληρουμένην

78 Mt 14, 17 Πλείστων θαυμάτων καὶ μεγίστων γεγονότων παρὰ τοῦ σωτῆρος

ἡμῶν οὐκ ἔλαττόν ἐστι τὸ μὴ ἀεὶ τῇ ἐξουσίᾳ χρῆσθαι πρὸς τὴν εὐπορίαν τῆς τροφῆς, ἀλλὰ δεῖσθαι πολλάκις καὶ ἀπορεῖν.

79 Mt 15, 2-6 Εἰς τὰ ἐναντία περιίστησιν ὁ κύριος τὴν πονηρὰν κατάστασιν τῶν Φαρισαίων· οἱ μὲν γὰρ τῶν σωματικῶν φροντίζοντες κατεφρόνουν τῶν πνευματικῶν, ὁ δὲ σωτὴρ τὰ πνευματικὰ παρεισάγων παραιτεῖται τὰ σωματικά. 80 Mt 15, 8 80 Σφόδρα μετὰ τὴν προκειμένην ἀπόδειξιν ἡ τοῦ προφήτου φωνὴ καιρίως

ἐπήχθη πολλὴν ἔχουσα τὴν συμφωνίαν. 81 Mt 15, 21-22 Πόθεν ἐξῆλθεν ἡ Χανανῖτις; ἀπὸ τῆς εἰδωλολατρίας Τύρου καὶ Σιδῶνος , ἀπὸ τοῦ λαοῦ αὐτῆς καὶ ἀπὸ «τοῦ οἴκου τοῦ πατρὸς » αὐτῆς. ποῖ ἐξῆλθεν; εἰς ὀσμὴν μύρου τοῦ σωτῆρος· τύπον γὰρ ἐπέχει τῆς ἐξ ἐθνῶν ἐκκλησίας. ἀλλὰ καὶ ὁ σωτὴρ ἐξῆλθεν «ἐκ τῆς συγγενείας » τοῦ Ἰσραὴλ «καὶ τοῦ οἴκου τοῦ πατρὸς » αὐτοῦ, τῆς Ἰερουσαλήμ. καὶ ὑποδέχεται αὐτὸν ἡ Χανανῖτις, ἡ καὶ τὸν Ἡλίαν δεξαμένη χήρα· τί δὲ ἐβόα κράζουσα· κύριε, υἱὲ ∆αβίδ ; πόθεν ᾔδει οὕτως καλεῖν, μήτε νόμον μήτε προφήτας μελετήσασα; κύριον μὲν κατὰ τὴν θεότητα, υἱὸν δὲ ∆αβὶδ κατὰ τὴν σάρκα. νόει μοι τὸν τῆς χήρας υἱὸν νεκρὸν ὄντα, τοῦτ' ἔστιν τὸ νενεκρωμένον σῶμα, τὴν δὲ ψυχὴν καθαρισθεῖσαν τοῦ δαιμονίου. ἀπεκατέστησε τὰ ἀμφότερα σῶα.

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