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

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, attributing these things to others, they do not perceive that they are painting a picture of their own character. But how much damage judging others has, we have learned through the Pharisee who despised the tax collector. Therefore, having done away with all these things through this good legislation, he introduced again another command, saying. 85 Mt 7, 7 The beginning of virtue is to pray that the way of truth be made known to someone; the second step is to seek how one must travel the way; the third, having laid hold of virtue, is to knock for Christ, so that he might open the door for him and he might be delivered from the narrow and afflicted way and he might lead him into the spacious work of knowledge, all of which one receives through prayer from God and to God. Perhaps also by saying, "Knock," he hinted at asking with action. For one knocks with the right hand. And the right hand is a symbol of good action. But if you do not receive immediately, do not despair even so; for this is why he said, "Knock." 86 Mt 7, 11 He calls spiritual gifts "good gifts," but Luke said "Holy Spirit" instead of saying "good things." And there is no difference; for the "Holy Spirit" itself is what is good by nature. Therefore it also gives good things to its participants. But for those who are exceedingly wicked, because they sin unceasingly, in a certain way evil becomes their nature, such as is Satan and the demons; for one can call these evil by nature, although they were not created evil by nature, but have become hardened out of a self-chosen wickedness. 88 Mt 7, 22-23 The saying is against those who at the beginning believed rightly and diligently practiced virtue so as even to perform signs and cast out demons and to prophesy, but later turned to worthlessness both out of a voluntary choice and a wicked eagerness; for if he says, "I never knew you," he places on the same level with those not known at all the one who lived virtuously in the beginning but was condemned at the end. God is said to know those whom he loves; and he loves those who believe in him in every way and do the things that are pleasing to him. 89 Mt 7, 24-26 The hearer of the law which is spiritually understood, but not also a doer, is compared to a house built upon the sand, which in a time of trial falls down and is buried when the spirits of wickedness blow upon it, when the troubled waters enter even to the soul and when the muddy torrent of their lawlessness has utterly confounded and brought on the danger concerning the last things. And well did he say, concerning the wise man, "I will compare him," but concerning the foolish man, "he will be compared"; for the worker of virtue certainly "is strong in Christ who empowers" him, from whom comes everything that is achieved by humans, from whom comes wisdom and understanding and likeness to the good. But the worthless man does not have God as the cause of his own evil and folly, but he himself is likened to the foolish man, having departed from what is according to nature and having come to be in what is contrary to nature. 92 Mt 8, 3 Through touch he effected the cleansing, showing that his holy flesh is also necessary for sanctification; for the spirit cleanses, but the communion of the body brings about sanctification. By touching the leper the Savior healed him, showing that the spirit in him heals diseases, but the body by its touch provides sanctification. 93 Mt 8, 4 And what was the gift that was brought by the leper according to the law? "two small birds," one of which the priest slaughtered "over living water," and taking "cedar wood and scarlet yarn and hyssop" and the other, the living bird, he dipped it "into the blood of the slaughtered bird over living water" and anointed the right parts of the one being cleansed of leprosy: ear, hand, and foot,

καταδικάζου σιν· λέγουσι γὰρ ἔσθ' ὅτε περί τινος· ὁ δεῖνα σκληρός, ἀπάνθρωπος, αἰσχροκερδής, φιλάργυρος, ὠμός, ἀνόητος, εἶτα ταῦτα περιτιθέντες ἑτέ ροις οὐκ αἰσθάνονται τὸν ἑαυτῶν ζωγραφοῦντες τρόπον. ὅσην δὲ ζημίαν ἔχει τὸ κατακρίνειν ἑτέρους, διὰ τοῦ ἐξουθενοῦντος τὸν τελώνην Φαρι σαίου μεμαθήκαμεν. ταῦτ' οὖν ἅπαντα ἀνελὼν διὰ τῆς καλῆς ταύτης νομοθε σίας, ἐπήγαγε πάλιν ἕτερον παράγγελμα λέγων. 85 Mt 7, 7 Ἀρχὴ τῆς ἀρετῆς τὸ εὔχεσθαι γνωρισθῆναί τινι τὴν ὁδὸν τῆς ἀλη θείας· δεύτερος βαθμὸς τὸ ζητεῖν πῶς δεῖ ὁδεῦσαι τὴν ὁδόν· τρίτος τὸ ἁψάμενον τῆς ἀρετῆς κρούειν τῷ Χριστῷ, ἵνα ἀνοίξῃ αὐτῷ τῆν θύραν καὶ ἀπαλλαγῇ τῆς στενῆς ὁδοῦ καὶ τεθλιμμένης καὶ εἰσαγάγῃ αὐτὸν εἰς τὴν εὐρύχωρον γνωστικὴν ἐργασίαν, ἅπερ πάντα διὰ τῆς ἐκ θεοῦ καὶ πρὸς θεὸν δεήσεως λαμβάνει τις. ἴσως δὲ καὶ τὸ μετὰ πράξεως αἰτεῖν ᾐνίξατο διὰ τοῦ εἰπεῖν· κρούετε. κρούει γάρ τις τῇ δεξιᾷ χειρί. ἀγαθῆς δὲ πράξεως σύμβολον ἡ δεξιὰ χείρ. εἰ δὲ μὴ εὐθέως λαμβάνεις, μηδὲ οὕτως ἀπογνῷς· διὰ γὰρ τοῦτο εἶπεν κρούετε. 86 Mt 7, 11 ∆όματα δὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς, ὁ δὲ Λουκᾶς "πνεῦμα ἅγιον" εἶπεν ἀντὶ τοῦ εἰπεῖν ἀγαθά. καὶ οὐδὲν τὸ διάφορον· τὸ γὰρ "ἅγιον πνεῦμα" αὐτό ἐστι τὸ φύσει ἀγαθόν. διὸ καὶ τοῖς μετό χοις δίδωσιν ἀγαθά. τοῖς δὲ ἄγαν πονηροῖς διὰ τὸ ἀνενδότως ἁμαρ τάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία γίνεται, οἷός ἐστιν ὁ σατανᾶς καὶ οἱ δαίμονες· δύναται γάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ μὴ φύσει κακοὺς δημιουργηθέντας, ἀλλ' ἐξ αὐτοπροαιρέτου κακίας ἀπε σκληκότας. 88 Mt 7, 22-23 Ὁ λόγος κατὰ τῶν ἐν ἀρχῇ πιστευσάντων ὀρθῶς καὶ ἐπιμελῶς ἐργασαμένων τὴν ἀρετὴν ὡς καὶ σημεῖα ποιῆσαι καὶ δαιμόνια ἐκβαλεῖν καὶ προφητεῦσαι, ὕστερον δὲ τραπέντων εἰς φαυλότητα καὶ ἐξ ἑκουσίου προαιρέσεως καὶ μοχθηροῦ καὶ προθυμίας· εἰ γὰρ λέγει, ὅτι οὐκ ἔγνων ὑμᾶς οὐδέποτε, ἐν ἴσῳ τοῖς μηδ' ὅλως ἐγνωσμένοις τίθησιν τὸν ἐν ἀρχαῖς ἐναρέτως ζήσαντα, ἀλλὰ ἐπὶ τέλει κατεγνωσμένον. γινώσκειν δὲ λέγει ὁ θεός, οὓς ἀγαπᾷ· ἀγαπᾷ δὲ τοὺς ὁλοτρόπως εἰς αὐτὸν πιστεύον τας καὶ ποιοῦντας τὰ ἀρεστὰ αὐτῷ. 89 Mt 7, 24-26 Ὁ ἀκροατὴς νόμου τοῦ πνευματικῶς νοουμένου οὐ μὴν καὶ ποιητὴς οἴκῳ ἀπεικάζεται ἐπὶ τῆς ψάμμου οἰκοδομηθέντι, ὃς ἐν καιρῷ πειρασμοῦ καταπίπτει καὶ χώννυται τῶν πνευμάτων τῆς πονηρίας ἐπιπνευσάντων, τῶν ταραττομένων ὑδάτων ἕως ψυχῆς εἰσελθόντων καὶ τοῦ θολεροῦ χειμάρρου τῆς ἀνομίας αὐτῶν ἐκταράξαντος καὶ τὸν περὶ τῶν ἐσχάτων ἐπισείσαντος κίνδυνον. καλῶς δὲ ἐπὶ μὲν τοῦ φρονίμου ὁμοιώσω αὐτὸν εἶπεν, ἐπὶ δὲ τοῦ μωροῦ ὁμοιωθήσεται· ὁ μὲν γὰρ τῆς ἀρετῆς ἐρ γάτης πάντως "ἰσχύει ἐν τῷ ἐνδυναμοῦντι" αὐτὸν Χριστῷ, παρ' οὗ πᾶν ἀνθρώποις τὸ κατορθούμενον, παρ' οὗ σοφία καὶ σύνεσις καὶ πρὸς τὸ ἀγαθὸν ἐξομοίωσις. ὁ δὲ φαῦλος οὐχὶ θεὸν ἔχει τῆς ἑαυτοῦ κακίας καὶ ἀφροσύνης αἴτιον, ἀλλ' αὐτὸς ὁμοιοῦται τῷ ἄφρονι τοῦ κατὰ φύσιν ἀποστὰς καὶ ἐν τῷ παρὰ φύσιν γενόμενος. 92 Mt 8, 3 ∆ιὰ τῆς ἐπαφῆς ἐποιήσατο τὴν κάθαρσιν δηλῶν, ὅτι καὶ ἡ ἁγία αὐτοῦ σὰρξ χρειώδης ἐστὶ πρὸς ἁγιασμόν· τὸ μὲν γὰρ πνεῦμα καθαίρει, ἡ δὲ τοῦ σώματος κοινω νία ἐμποιεῖ τὸν ἁγιασμόν. Ἁπτόμενος τοῦ λεπροῦ ὁ σωτὴρ ἐθεράπευσεν αὐτὸν δεικνύων ὡς τὸ πνεῦμα τὸ ἐν αὐτῷ θερα πεύει τὰς νόσους, τὸ δὲ σῶμα τῇ προσψαύσει τὸν ἁγιασμὸν παρέχε ται. 93 Mt 8, 4 Τί δὲ ἦν τὸ δῶρον τὸ παρὰ τοῦ λεπροῦ κατὰ τὸν νόμον προσαγό μενον; "δύο ὀρνίθια", ὧν τὸ ἓν ἔσφαξεν ὁ ἱερεὺς "ἐφ' ὕδατι ζῶντι" καὶ λαβὼν "ξύλον κέδρινον καὶ κεκλωσμένον κόκκινον καὶ ὕσωπον" καὶ τὸ ἕτερον ὀρνίθιον τὸ ζῶν ἔβαπτεν αὐτὸ "εἰς τὸ αἷμα τοῦ ἐσφαγμένου ὀρνι θίου ἐφ' ὕδατι ζῶντι" καὶ ἔχριε τοῦ καθαριζομένου λεπροῦ τὰ δεξιά, ὠτίον, χεῖρα καὶ πόδα,