Commentarium in evangelium matthaei

 Angels of god may gather up the evil doctrines attached to the soul and hand them over for consumption, overturning them with what is called burning f

 He did not speak to them», and not to the crowds when he came «into the house» does he speak, but to the disciples who came to him in it, it is clear

 They have sold their possessions, so that, by having sold and given those things away and in exchange for them having received from god a good purpose

 In the strait, not in the pinnae, which is a kind of pearl-bearing shell, but in those called mussels. and for these, i mean those of the bosphorus, t

 Of christ” one might be able to attain, having been first exercised in the, so to speak, knowledges which are surpassed by the knowledge of christ. bu

 Of bad kinds, as among fish, to the fine ones, or from the better to the worse, but among men, the just or the wicked can always be seen either reachi

 The calling from every kind of nation. and those who served the net cast into the sea are the lord of the net, jesus christ, and the angels who came a

 You will know that i the lord have poured out my wrath upon you.” 10.14 have you understood all these things? they say, yes (13, 51[52]). christ jesus

 Of the heavens is within you, and especially through the repentance from the letter to the spirit, because whenever someone turns to the lord, th

 Might make him like himself, until the disciple becomes as the teacher, imitating first the imitator of christ, and after this one, also <τὸν> chris

 He was doing greater things than those in the time of elijah and elisha, and even before, in the time of moses and joshua son of nun. but those who ma

 For they consider judea their homeland and that israel their kinsmen, and perhaps the body their house for all were dishonored in judea by the israel

 Paying attention, if on account of living very intensely and reproving those who sin he should be hated and plotted against, as one persecuted and rev

 Baptist (14, 1. 2[-11]). and thus in mark and thus in luke. the jews held different opinions concerning these matters, some false, such as the sadduce

 He passed over in silence in his histories. 10.21 the text of matthew has it thus: for herod, having seized john, bound him in prison. concerning thes

 Free among the dead.” “for though he was crucified through weakness, yet he lives by the power of god.” furthermore, behold the people among whom clea

 Into the desert, was in it, because his word and teaching were peculiar compared to what was customary and established among the gentiles. and the cro

 To give the loaves of the blessing to the disciples, so that they might set them before the crowds, he healed the sick, so that having been made wel

 The disciples say they have five loaves and the two fish in matthew and mark and luke, without noting whether they were of wheat or of barley but joh

 “all flesh is grass,” that is, to make the flesh subject and to subordinate “the mind of the flesh,” so that in this way one might be able to partake

 Of those who come to the name of jesus, those who know “the mysteries of the kingdom of heaven” might be called disciples but those to whom such a th

 Jesus [compelled] the disciples to get in, or perhaps the struggle of temptations and circumstances, into which one is compelled by the word and, as i

 To lead us to the other side. for it is not possible to reach the other side without having endured the trials of waves and a contrary wind. then, whe

 Having sent them, since they were not able, on account of being very ill, to approach on their own, and they did not themselves touch the fringe, as t

 Jesus does not accuse them concerning a tradition of the jewish elders, but concerning two of the most necessary commandments of god, of which the one

 By the name of the treasury wishes to give to the poor rather than to the relatives of the givers, if they happen to be in need of necessities and the

 The hidden things. and all these words will be to you like the words of the sealed book, which if they give it to a man who knows letters, saying, ‘re

 For which things the carnal jews and the ebionites who differ little from them accuse us of breaking the law, for not thinking that the obvious meanin

 Drink” and the rest, teaching us that the things according to the letter are a shadow, but the true meanings of the law underlying these are good thin

 Guides of the blind. who then? the pharisees, whose 'minds the god of this age has blinded,' being 'unbelievers' because they had not believed in jesu

 What enters into the mouth goes into the stomach and is cast out into the latrine, and the food that is sanctified through the word of god and prayer

 And jesus went out from there and withdrew into the region of tyre and sidon, and behold a canaanite woman (15, 21. 22 [-28]). from where there? or fr

 To see the difference of those who approach, who approach him, as it were, as the one who was made “of the seed of david according to the flesh,” and

 He answered and said: it is not right to take the children's bread and throw it to the little dogs. one might inquire into the meaning of this saying,

 Blind in soul and not seeing the true light, and others lame and not able to walk according to reason, and others maimed and not able to work accord

 Of the loaves (jesus) went out and saw a great multitude, and was moved with compassion for them and healed their sick. and when it was evening, the

 To her “o woman, great is your faith let it be to you as you desire,” he healed her daughter “from that hour,” yet it is not written that he sent he

of the heavens "is within you," and especially through the repentance from the letter to the spirit, because "whenever" someone "turns to the Lord, the" "veil" over the letter "is taken away; for the Lord is the Spirit." But the one who is truly a householder is also free and rich; being rich because from his learning he has been instructed for the kingdom of the heavens "in every word" from the Old Testament "and in all knowledge" concerning the new teaching of Christ Jesus, and having this wealth stored up in his own treasury, in which he stores treasure as one instructed for the kingdom of the heavens "in heaven, where neither moth destroys, nor thieves break in." And it is truly possible to determine concerning the one who—as we have explained—stores up treasure in heaven, that not one moth of the passions is able to touch his spiritual and heavenly riches. I said "moth of the passions," taking my starting point from Proverbs, in which it is written: "As <a moth in a garment and> a worm in wood, so grief harms a man's heart"; for grief is a worm and a moth, harming the heart that does not have its treasures in heaven and in spiritual things, in which if one stores up treasure, since "where the treasure is, there the heart will be also," he has his heart in heaven and on account of it he says: "If an army should encamp against me, my heart will not be afraid." So also not even thieves, about whom the Savior said that "all who came before me are thieves and robbers," are able to break into the things treasured up in heaven and the heart that is present with them and for this reason says: "He raised us up with him and made us sit with him in the heavenly places in Christ" and "but our citizenship is in heaven." 10.15 Since every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old, it is clear that also, according to what is called the converse of the proposition, everyone who does not bring out of his treasure what is new and what is old is not a scribe trained for the kingdom of heaven. Therefore we must try in every way to gather in our heart, by paying attention "to reading, to exhortation, to teaching" and "to meditate on the law of the Lord day and night," not only the new oracles of the gospels and of the apostles and of their revelation, but also the old things of the law that has a "shadow of the good things to come" and of the prophets who prophesied in accordance with them. And these things will be brought together, whenever we both read and know and, remembering these things, we opportunely compare "spiritual things with spiritual," not comparing things that are incomparable with one another, but things that are comparable and have some similarity, of the same word signifying the same thing and of thoughts and of doctrines, so that "by the mouth of two or three" or even more "witnesses" from Scripture we may establish and confirm "every word" of God. And through these things we must also shame those who, as far as they are concerned, divide the Godhead and cut off the new from the old, as being far from the likeness to the householder, who brings out of his treasure what is new and what is old. But since the one who is likened to someone is other than the one to whom he is likened, the scribe who has been trained for the kingdom of heaven will be the one who is likened, and the householder will be another besides him, who brings out of his treasure what is new and what is old; and the one who is likened to him, as imitating him, wishes to do something similar. Perhaps, then, the householder man is Jesus himself, bringing out of his treasure, at the time of teaching, the new things, which are spiritual and always being renewed by him in the inner man of the righteous and always being renewed "day by day," and the old things, which are "engraved in letters on stones" and on the stony hearts of the old man, so that by the comparison of the letter and by the presentation of the spirit he might enrich the scribe who has been trained for the kingdom of heaven and

τῶν οὐρανῶν «ἐντὸς ὑμῶν ἐστι», καὶ μάλιστα διὰ τὴν ἀπὸ τοῦ γράμματος ἐπὶ τὸ πνεῦμα μετάνοιαν, ὅτι «ἡνίκα ἂν ἐπιστρέψῃ» τις «πρὸς κύριον, περιαιρεῖται τὸ» ἐπὶ τῷ γράμματι «κάλυμμα· ὁ δὲ κύριος τὸ πνεῦμά ἐστιν». Ὁ δὲ ἀληθῶς οἰκοδεσπότης καὶ ἐλεύθερός ἐστι καὶ πλούσιος· πλουτῶν διὰ τὸ ἀπὸ γραμματείας μεμαθητεῦ<σ>θαι τῇ βασιλείᾳ τῶν οὐρανῶν «ἐν παντὶ λόγῳ» τῷ παρὰ τῆς παλαιᾶς διαθήκης «καὶ ἐν πάσῃ γνώσει» τῇ περὶ τῆς καινῆς Χριστοῦ Ἰησοῦ διδασ καλίας, καὶ τὸν πλοῦτον τοῦτον ἔχων ἀποκείμενον ἐν τῷ αὐτοῦ θησαυρῷ, ᾧ θησαυρίζει ὡς βασιλείᾳ μαθητευθεὶς τῶν οὐρανῶν «ἐν οὐρανῷ, ὅπου οὔτε σὴς ἀφανίζει, οὔτε κλέπται διορύσσουσι». Καὶ ἔστι γε ἀληθῶς ὁρίσασθαι περὶ τοῦ -ὡς ἀποδεδώκαμεν-ἐν οὐρανοῖς θησαυρίζοντος, ὅτι οὐδὲ εἷς σὴς τῶν παθῶν ἅψασθαι αὐτοῦ τῶν πνευματικῶν καὶ οὐρανίων δύναται χρημάτων. Σὴς δὲ τῶν παθῶν εἶπον λαβὼν ἀφορμὴν ἀπὸ τῶν Παροιμιῶν, ἐν αἷς γέγραπται· «Ὥσπερ <σὴς ἐν ἱματίῳ καὶ> ἐν ξύλῳ σκώληξ, οὕτως λύπη ἀνδρὸς βλάπτει καρδίαν»· σκώληξ γὰρ καὶ σής ἐστιν ἡ λύπη βλάπτουσα καρδίαν τὴν μὴ ἐν οὐρανοῖς καὶ τοῖς πνευματικοῖς ἔχουσαν τοὺς θησαυρούς, ἐν οἷς ἐάν τις θησαυρίζῃ, ἐπεὶ «ὅπου ὁ θησαυρός, ἐκεῖ καὶ ἡ καρδία», ἐν οὐρανοῖς ἔχει τὴν καρδίαν καὶ δι' αὐτὴν λέγει· «Ἐὰν παρατάξηται ἐπ' ἐμὲ παρεμβολή, οὐ φοβηθήσεται ἡ καρδία μου.» Οὕτω δὲ οὐδὲ κλέπται, περὶ ὧν εἶπεν ὁ σωτὴρ ὅτι «πάντες ὅσοι ἦλθον πρὸ ἐμοῦ κλέπται εἰσὶ καὶ λῃσταί», διορύσσειν δύνανται τὰ ἐν οὐρανοῖς τεθησαυρισμένα καὶ τὴν παροῦσαν αὐτοῖς καρδίαν καὶ διὰ τοῦτο λέγουσαν· «Συνήγειρε καὶ συνεκάθισεν ἡμᾶς ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ» καὶ «ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει». 10.15 Ἐπεὶ δὲ πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις προφέρει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά, δῆλον ὅτι καί, κατὰ τὴν καλουμένην τῆς προτάσεως ἀντιστροφήν, πᾶς ὅστις μὴ προφέρει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιὰ οὐκ ἔστι γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν. Συνάγειν οὖν παντὶ τρόπῳ πειρατέον ἐν τῇ καρδίᾳ ἡμῶν, διὰ τοῦ προσέχειν «τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ» καὶ «ἐν τῷ νόμῳ κυρίου μελετᾶν ἡμέρας καὶ νυκτός», οὐ μόνον τὰ καινὰ τῶν εὐαγγελίων καὶ τῶν ἀποστόλων καὶ τῆς ἀποκαλύψεως αὐτῶν λόγια, ἀλλὰ καὶ παλαιὰ τοῦ «σκιὰν» ἔχοντος «τῶν μελλόντων ἀγαθῶν» νόμου καὶ τῶν ἀκολούθως αὐτοῖς προφητευσάντων προφητῶν. Συναχθήσεται δὲ ταῦτα, ἐπὰν καὶ ἀναγινώσκωμεν καὶ γινώσκωμεν καὶ μεμνημένοι τούτων «πνευματικὰ πνευμα τικοῖς» εὐκαίρως συγκρίνωμεν, οὐ τὰ ἀσύγκριτα πρὸς ἄλληλα συγκρίνοντες, ἀλλὰ συγκριτὰ καὶ ὁμοιότητά τινα ἔχοντα, λέξεως ταὐτὸν ταὐτὸν σημαινούσης καὶ νοημάτων καὶ δογμάτων, ἵν' «ἐπὶ στόματος δύο ἢ τριῶν» ἢ καὶ πλειόνων «μαρτύρων» τῶν ἀπὸ τῆς γραφῆς στήσωμεν καὶ βεβαιώσωμεν «πᾶν ῥῆμα» τοῦ θεοῦ. Καὶ διὰ τούτων δὲ δυσωπητέον τοὺς ὅσον ἐφ' ἑαυτοῖς τὴν θεότητα διαιροῦντας καὶ διακόπτοντας ἀπὸ τῶν παλαιῶν τὰ καινά, ὡς μακρὰν τυγχάνοντας τῆς πρὸς τὸν οἰκοδεσπότην ὁμοιώ σεως, προφέροντα ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά. Ἐπεὶ δὲ ὁ ὁμοιούμενός τινι ἕτερός ἐστι παρ' ἐκεῖνον ᾧ ὁμοιοῦται, ἔσται ὁ μὲν μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν γραμματεὺς ὁ ὁμοιούμενος, ἕτερος δὲ παρὰ τοῦτον ὁ οἰκοδεσπότης, ὃς προφέρει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά· ὁ δὲ ὁμοιούμενος αὐτῷ, ὡς τοῦτον μιμούμενος, τὸ παραπλήσιον ποιεῖν βούλεται. Μήποτε οὖν ὁ μὲν οἰκοδεσ πότης ἄνθρωπος αὐτός ἐστιν ὁ Ἰησοῦς προφέρων ἐκ τοῦ θησαυροῦ αὐτοῦ, κατὰ τὸν καιρὸν τῆς διδασκαλίας, καινὰ μὲν τὰ πνευματικὰ καὶ ἀεὶ ἀνακαινούμενα ὑπ' αὐτοῦ ἐν τῷ ἔσω τῶν δικαίων ἀνθρώπῳ καὶ ἀεὶ ἀνακαινουμένῳ «ἡμέρᾳ καὶ ἡμέρᾳ», παλαιὰ δὲ τὰ «ἐν γράμμασιν ἐντετυπωμένα λίθοις» καὶ λιθίναις καρδίαις τοῦ παλαιοῦ ἀνθρώπου, ἵνα τῇ συγκρίσει τοῦ γράμματος καὶ τῇ παρα στάσει τοῦ πνεύματος πλουτίσῃ τὸν μαθητευθέντα τῇ βασιλείᾳ τῶν οὐρανῶν γραμματέα καὶ