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

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 his own divinity. 74 Mt 6, 16 It is necessary, therefore, not to appear gloomy nor to have any accusation of vainglory, but to wash it away as if it were a defilement of the soul. 75 Mt 6, 16-17 The ruling principle must... fasting to men. 76 Mt 6, 21 Whatever one sets before oneself, this one also thinks and works at most readily and strives to accomplish; which is found to be more clearly of the heart, leading the argument from the intelligible to the perceptible and saying. 79 Mt 6, 24 A good master is the way of life free from the love of money, but a bad one is the one loving money. Wherefore one must be attached to the one; for it is not possible to please the two, being of a different and contrary disposition. 80 Mt 6, 25 Since indeed the soul and the body are more honorable than food and clothing, the lesser things must be despised, and the more honorable things must be cared for, I mean soul and body. 81 Mt 6, 25 The soul is more honorable than the substance of the body as the image of God and his in-breathing, but the body is its instrument and co-worker for the best things. Therefore we must care for both the body together with the soul, and for the body to such an extent as is sufficient for it and that the soul not be hindered; but to the soul must always be given what is proper to it and it must be cared for in every way and led up through the virtues to its creative cause. 82 Mt 6, 33 To those seeking the things of the soul God gives also the things needful for their bodies, so that we, by caring for such things more than is necessary, will not be hindered from the best things. 83 Mt 7, 2 Those who are being instructed towards piety place the bridle of good sense upon the tongue, permitting it to speak only those things which do not harm. One of the wise, teaching us this, said: child, "if" "you have" a word "of understanding, answer; but if not, let your hand be on your mouth". For "death and life are in the hand of the tongue", that is, in its power, "and those who control it will eat its fruit". But since to control the tongue is not very easy, from above the psalmist also teaches us this, saying: "Set, O Lord, a guard for my mouth". Therefore, let us not speak against one another nor judge our brothers; for the one guided by understanding does not look to the sins of others, but gazing at his own evils sheds a good tear over them, so that he may receive forgiveness from God; for it is impossible for men, being so weak, not to fall into at least a few failings. But not to fall at all belongs by nature to God alone. But it is necessary for us who are in sins, not to rejoice over the evils of others, but to be concerned how we ourselves might get out of our wicked ways. 84 Mt 7, 5 First cast the beam out of your eye, that is, show yourself clean of great sins and then you will be a counselor to the one who stumbles slightly. But if you do not cast out the beam, but you condemn the one who has the speck, you will rightly hear the apostolic word: "You who say, 'Do not commit adultery,' do you commit adultery?", you who say, "'Do not steal,' do you steal?". Therefore the wise man will be a teacher to himself, and will not condemn another. For this the law through Moses also commands, saying: "Take heed to yourself". "to yourself," it says, not to another. And "take heed" is in place of "observe the things concerning yourself". The sensible man will thus instruct himself, not looking to the faults of others, but busying himself with his own and repenting for them. But there are some who do not see their own slips, but laugh loudly at the stumblings of others, who, lying on the ground, mock those who are standing, who, smeared with filth from feet to head, those who have a little dirt

6, 14 ∆ύναται καὶ ὁ Ἰησοῦς ὡς θεὸς ἀφιέναι ἁμαρτίας, ἀλλ' ὡς ἔτι ἀτελέσι τοῖς μαθηταῖς οὔπω τὸν περὶ τῆς ἰδίας θεότητος παρέδωκε λόγον καθαρῶς. 74 Mt 6, 16 Χρὴ τοίνυν μὴ στυγνὸν φαίνεσθαι μηδ' ἔχοντά τι τῆς. φιλο δοξίας ἔγκλημα, ἀλλ' ὥσπερ ῥύπον ὄντα τῆς ψυχῆς ἀπονίπτεσθαι. 75 Mt 6, 16-17 ∆εῖ τὸ ἡγεμονικὸν-τοῖς ἀνθρώποις νηστεύων. 76 Mt 6, 21 Ὃ προέθετό τις, τοῦτο καὶ νοεῖ καὶ ἐργάζεται ἑτοιμότατα καὶ κατορθοῦν σπουδάζει· ὅπερ τῆς καρδίας εὑρίσκεται σαφέστερον ἀπὸ τῶν νοητῶν ἐπὶ τὰ αἰσθητὰ ἐξάγων τὸν λόγον καὶ λέγων. 79 Mt 6, 24 Ἀγαθὸς δεσπότης ὁ ἀφιλάργυρος τρόπος, φαῦλος δὲ ὁ ἐρῶν χρη μάτων. διὸ τῷ ἑνὶ προσθετέον· οὐ γὰρ δυνατὸν τοῖς δυσὶν ἀρέσαι δια φόρου καὶ ἐναντίας οὖσιν ἕξεως. 80 Mt 6, 25 Ἐπειδήπερ ἡ ψυχὴ καὶ τὸ σῶμα τιμιώτερά ἐστιν τῶν τροφῶν καὶ τῶν ἐνδυμάτων, καὶ τῶν ἐλαττόνων καταφρονητέον, ἐπιμελητέον δὲ καὶ τῶν τιμιωτέρων, ψυχῆς λέγω καὶ σώματος. 81 Mt 6, 25 Ἡ ψυχὴ τῆς τοῦ σώματος οὐσίας τιμιωτέρα ἐστὶν ὡς εἰκὼν θεοῦ καὶ ἐμφύσημα, τὸ δὲ σῶμα ὄργανόν ἐστιν αὐτῆς καὶ συνεργὸν πρὸς τὰ κάλλιστα. χρὴ οὖν ἡμᾶς ἀμφοτέρων φροντίζειν τοῦ τε σώματος ἅμα καὶ τῆς ψυχῆς καὶ τοῦ μὲν σώματος ἐπὶ τοσοῦτον, ἐφ' ὅσον ἱκανὸν αὐτῷ καὶ μὴ ἐμποδίζεσθαι τὴν ψυχήν· αὐτῇ δὲ δοτέον ἀεὶ τὰ οἰκεῖα καὶ ἐπιμελητέον παντοίως καὶ ἀνακτέον διὰ τῶν ἀρετῶν πρὸς τὴν αἰτίαν αὐτῆς τὴν δημιουργικήν. 82 Mt 6, 33 Τοῖς τὰ τῆς ψυχῆς ζητοῦσι δίδωσιν ὁ θεὸς καὶ τὰ τοῖς σώμασιν ἐπιτήδεια, ἵνα μὴ φροντίζοντες ἡμεῖς ὑπὲρ τῶν τοιούτων πλέον τοῦ δέ οντος ἐμποδισθησόμεθα πρὸς τὰ κάλλιστα. 83 Mt 7, 2 Οἱ πρὸς εὐλάβειαν παιδαγωγούμενοι τὸν ἐξ ἀγαθῆς φρονήσεως χαλινὸν ἐπιφέρουσι τῇ γλώσσῃ ἐκεῖνα μόνα λαλεῖν ἐπιτρέποντες, ὅσα οὐ βλάπτει. τοῦτο διδάσκων τις ἡμᾶς τῶν σοφῶν ἔλεγεν· τέκνον, "εἰ" μέν "ἐστίν σοι" λόγος "συνέσεως, ἀποκρίθητι· εἰ δὲ μή, χεὶρ ἔστω ἐπὶ στό ματί σου". "θάνατος" γὰρ "καὶ ζωὴ ἐν χειρὶ γλώσσης", τοῦτ' ἔστιν ἐν ἐξουσίᾳ, "οἱ δὲ κρατοῦντες αὐτῆς ἔδονται τοὺς καρποὺς αὐτῆς". ἐπεὶ δὲ τὸ γλώσσης κρατῆσαι οὐ σφόδρα ἐστὶν εὐχερές, ἄνωθεν καὶ τοῦτο ἡμᾶς ὁ ψαλμῳδὸς διδάσκει λέγων· "θοῦ, κύριε, φυλακὴν τῷ στόματί μου". μὴ καταλαλῶμεν τοιγαροῦν ἀλλήλων μηδὲ κατακρίνωμεν τοὺς ἀδελφούς· ὁ μὲν γὰρ συνέσει κυβερνώμενος οὐκ εἰς τὰς ἑτέρων ἁμαρτίας ὁρᾷ, ἀλλὰ τοῖς ἰδίοις ἐνατενίζων κακοῖς καλὸν ἐπ' αὐτοῖς καταστάζει δάκρυον, ἵνα κομίσηται τὴν ἄφεσιν παρὰ θεοῦ· ἀμήχανον γὰρ ἀνθρώπους ὄντας καὶ οὕτως ἀσθενεῖς μὴ πάντως ὀλίγοις περιπίπτειν ἀτοπήμασιν. τὸ δὲ μηδ' ὅλως περιπεσεῖν μόνῳ πρόσεστι κατὰ φύσιν τῷ θεῷ. ἡμᾶς δὲ ἀναγκαῖον τοὺς ὄντας ἐν ἁμαρτίαις, μὴ τοῖς ἀλλοτρίοις ἐφήδεσθαι κακοῖς, ἀλλὰ φροντίζειν, ὅπως ἂν αὐτοὶ τῶν φαύλων ἔξω γενώμεθα. 84 Mt 7, 5 Ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σου, τοῦτ' ἔστιν σαυτὸν ἐπίδειξον καθαρὸν τῶν μεγάλων ἁμαρτημάτων καὶ τότε σύμβουλος ἔσῃ τῷ πταίοντι μικρόν. εἰ δ' οὐκ ἐκβάλλεις τὴν δοκόν, κατακρίνεις δὲ τὸν ἔχοντα τὸ κάρφος, εὐλόγως ἀκούσῃ τὸ ἀποστολικόν· "ὁ λέγων μὴ μοιχεύειν μοιχεύεις", ὁ λέγων "μὴ κλέπτειν, κλέπτεις". οὐκοῦν ἑαυτῷ μὲν ἔσται διδάσκαλος ὁ σοφός, ἕτερον δὲ οὐ κατακρινεῖ. τοῦτο γὰρ καὶ ὁ νόμος διὰ Μωσέως παραγγέλλει λέγων· "πρόσεχε σε αυτῷ". "σεαυτῷ" φησιν, οὐχ ἑτέρῳ. τὸ δὲ "πρόσεχε" ἀντὶ τοῦ παρα βλέπου τὰ κατὰ σαυτόν. ὁ μὲν δὴ συνετὸς οὕτως ἑαυτὸν παιδαγωγήσει οὐκ εἰς τὰ ἑτέρων ἀποβλέπων πταίσματα, ἀλλὰ τὰ οἰκεῖα περιεργαζό μενος καὶ ὑπὲρ αὐτῶν μεταγινώσκων. εἰσὶ δέ τινες οἵτινες τὰ μὲν ἑαυτῶν οὐχ ὁρῶσιν ὀλισθήματα, ἐπὶ δὲ τοῖς ἑτέρων προσκόμμασι γελῶσι πλατύ, οἳ χαμαὶ κείμενοι τοὺς ἑστῶτας ἐπιχλευάζουσιν, οἳ ἀπὸ ποδῶν ἕως κε φαλῆς βορβόρῳ κατεχρισμένοι τοὺς ὀλίγον ἔχοντας ῥύπον