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a rule, then when he was disgracefully cast out of the kingdom, the Romans divided the kingdom of Herod into tetrarchies, it having been partitioned into four parts and each of them was named tetrarch, as having the rule of the fourth part. And it happened that Herod, the son of Herod, also became one of them, a ruler of a certain part himself, who, after beheading John, paid the penalty not long after, as it is possible for one who wishes to learn all these things accurately from the writing of Josephus. The evangelist therefore did not lie, neither in speaking of the death of that Herod nor in narrating about this one, but indeed, by calling him tetrarch, he clearly indicated that he was different from that one. And yet some called him king, either from the custom of the matter, or even using the term more loosely, whence also Mark indifferently called him king, while Luke, similarly to Matthew, named him tetrarch from his rank, as can be learned more clearly from Josephus, who not only names the man, but also narrates this deed of his and adds further the punishment which he paid for this. Hearing, therefore, the miracles of the Lord and knowing very well that he had killed John in vain, though he was a just man, he supposed that he had been raised from the dead and was doing these things.

77 Mt 14, 1 Herod the king is one person, and the tetrarch his son is another; for after the death of king Herod, the Romans divided his kingdom into tetrarchies, and his son had one part of the tetrarchy. This was the one who beheaded the forerunner and for this reason paid the penalty not long after.

78 Mt 14, 25 He calls the fourth watch of the night the three-hour period after the ninth hour of the night.

79 Mt 15, 1-6 They were certainly zealous for something else, since the Lord had taught them

to do all things as it happens that contribute to the need of the body, but to care greatly for virtue alone. The Pharisees, seeing that they did not make it a concern to wash, were accusing them, because the matter was not a concern to them; for no one could say this, that it was certainly their zeal to eat without washing. What then does the Lord say to this? Why do you also transgress the commandment of God for the sake of your tradition? And he shows that the accusation there is even more serious, not only in their breaking a commandment of God, but also in <using> such a thing; for since God commanded that parents be honored by their children, and that honor is so owed to them that he condemns to death the child who sins against them even to the extent of a word, you say that it is up to the children whether to honor their parents or not, and that the one born from him will say nothing amiss to his own father by saying, that whatever you might receive from me, this brings a gift and a favor, but no honor is owed to you if he is not willing to fulfill it. Thus by your own traditions you dishonor the greatest gifts of God. The apostles did not abolish the custom handed down to the Jews from the beginning, but they kept the teachings which they received from the Savior. And this was one of the traditions of Christ: to do as it happens the things related to the need of the body and to care for nothing except virtue.

80 Mt 15, 13-14 He called the offshoots of the Pharisaical traditions, which contentiously and unseasonably abide by the letter, a planting unknown to God, and not the law itself which was given by God. May it not be so! For may the Manichaeans not contrive their foul and God-fighting tongues against this. Since for this reason also he called them blind, as having fixed their eye on the letter and not wishing to look through to the spirit and the inner meaning.

81 Mt 15, 13-14 But the Manichaeans, wishing to show that the Law is not of the Father of Christ, use this testimony, having deviated very far from the truth; for he does not speak concerning the conduct according to the Law, but of the

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ἀρχήν, εἶτα ἀτίμως τῆς βασιλείας ἐκπεσόντος, εἰς τετραρχίας διεῖλον οἱ Ῥωμαῖοι τὴν Ἡρώδου βασιλείαν εἰς τέσσαρα μερισθεῖσαν καὶ τετράρχης ἕκαστος αὐτῶν ὠνομάζετο ὡς τοῦ τετάρτου μέρους τὴν ἀρχὴν ἔχων. συνέβη δὲ καὶ Ἡρώδην τὸν τοῦ Ἡρώδου υἱὸν ἕνα ἐκείνων γενέσθαι μέρους τινὸς ἄρχοντα καὶ αὐτόν, ὃς καὶ ἀποκεφαλίσας τὸν Ἰωάννην δίκας ἔδωκεν οὐκ εἰς μακράν, ὡς ἀκριβῶς τὸν βουλόμενον ταῦτα πάντα μαθεῖν ἀπὸ τῆς Ἰωσήπου γραφῆς δυνατόν. οὐκ ἐψεύσατο τοίνυν ὁ εὐαγγελιστὴς οὔτε ἐκείνου τὴν τελευτὴν τοῦ Ἡρώδου εἰπὼν οὔτε περὶ τούτου διηγησάμενος, ἀλλὰ γὰρ καὶ τετράρχην εἰπὼν σαφῶς ἕτερον ὄντα παρ' ἐκεῖνον ἐδήλωσεν. καίτοιγέ τινων καὶ βασιλέα καλούντων αὐτὸν εἴτε ἀπὸ τῆς τοῦ πράγματος συνηθείας, εἴτε καὶ ἀδεέστερον ἔτι τῇ φωνῇ κεχρημένων, ὅθεν καὶ ὁ Μᾶρκος ἀδιαφόρως βασιλέα αὐτὸν ἐκάλεσε τοῦ Λουκᾶ ὁμοίως τῷ Ματθαίῳ ἀπὸ τῆς ἀξίας τετράρχην αὐτὸν ὀνομάσαντος, ὡς καὶ παρὰ τοῦ Ἰωσήπου σαφέστερόν ἐστι μαθεῖν, οὐ τὸν ἄνδρα λέγοντος μόνον, ἀλλὰ καὶ τὴν πρᾶξιν αὐτοῦ διηγουμένου ταύτην καὶ προστιθέντος ἔτι καὶ τὴν τιμωρίαν, ἣν ἔδωκεν ὑπὲρ τούτου. ἀκούων τοίνυν τοῦ κυρίου τὰ θαύματα καὶ σφόδρα εἰδώς, ὅτι δίκαιον ὄντα μάτην ἀνεῖλε τὸν Ἰωάννην, ὑπέλαβεν αὐτὸν ἐγηγερμένον ἐκ νεκρῶν ταῦτα ποιεῖν. 77 Mt 14, 1 Ἕτερός ἐστιν Ἡρώδης ὁ βασιλεὺς καὶ ἕτερος ὁ τετράρχης ὁ υἱὸς αὐτοῦ· μετὰ γὰρ τὸν τοῦ βασιλέως Ἡρώδου θάνατον εἰς τετραρ χίας διεῖλον οἱ Ῥωμαῖοι τὴν βασιλείαν αὐτοῦ, ὁ δὲ τούτου υἱὸς ἓν μέρος τῆς τετραρχίας εἶχεν. οὗτος δὲ ἦν ὁ τὸν πρόδρομον καρατομήσας καὶ διὰ τοῦτο δίκας ἔδωκεν οὐκ εἰς μακράν. 78 Mt 14, 25 Τετάρτην λέγει φυλακὴν τῆς νυκτὸς τὴν τριωρίαν τὴν μετὰ τὴν ἐνάτην ὥραν τῆς νυκτός.

79 Mt 15, 1-6 Πάντως ἐσπούδαζον ἄλλο τι τοῦ κυρίου διδάξαντος αὐτοὺς

ἅπαντα ὡς ἔτυχεν πράττειν πρὸς τὴν χρείαν συντελοῦντα τοῦ σώματος, μόνης δὲ ἐπιμελεῖσθαι σφόδρα τῆς ἀρετῆς. θεασάμενοι οἱ Φαρισαῖοι τοῦ νίπτεσθαι οὐ ποιουμένους φροντίδα ἐνεκάλουν, ὅτι μὴ μέλει τοῦ πράγματος αὐτοῖς· οὐδὲ γὰρ τοῦτο εἴποι τις, ὅτι σπουδὴ πάντως ἦν αὐτοῖς μὴ νιπτομένους ἐσθίειν. τί οὖν πρὸς τοῦτο ὁ κύριος· διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; δείκνυσι δὲ καὶ βαρύτερον ἐκεῖ τὸ ἔγκλημα οὐ τῷ λύειν αὐτοὺς ἐντολὴν θεοῦ μόνον, ἀλλὰ καὶ ἐν τῷ τοιαύτῃ <χρῆσθαι>· τοῦ θεοῦ γὰρ κελεύσαντος τιμᾶσθαι τοὺς γονεῖς παρὰ τῶν τέκνων καὶ οὕτως ὀφείλεσθαι αὐτοῖς τὴν τιμὴν ὡς καὶ τὸν μέχρι ῥήματος εἰς αὐτοὺς ἁμαρτάνοντα τῶν παίδων θανάτῳ κατακρίνει, ὑμεῖς φατε, ὅτι ἐπὶ τοῖς τέκνοις ἢ τιμῆσαι τοὺς γονεῖς ἢ μὴ καὶ οὐδὲν ἄτοπον ἐρεῖ τῷ ἑαυτοῦ πατρὶ εἰπὼν ὁ γεννηθεὶς ἐξ αὐτοῦ, ὅτι ὅπερ ἂν λάβῃς ἐξ ἐμοῦ, τοῦτο δῶρον κομίζει καὶ χάριν, ὀφείλεται δέ σοι τιμὴ οὐδεμία πληροῦν οὐ βουλομένου. οὕτω ταῖς οἰκείαις παραδόσεσιν ἀτιμάζετε τοῦ θεοῦ μεγίστου δωρεάς. Τὸ παραδεδομένον ἐξ ἀρχῆς τοῖς Ἰουδαίοις ἔθος οὐκ ἀνῄρουν οἱ ἀπόστολοι, ἀλλ' ἃ παρέλαβον παρὰ τοῦ σωτῆρος ἐφύλαττον διδάγματα. ἓν δὲ καὶ τοῦτο ἐτύγχανε τῶν τοῦ Χριστοῦ παραδόσεων τὸ ὡς ἔτυχε πράττειν τὰ πρὸς τὴν χρείαν τοῦ σώματος καὶ μηδενὸς ἐπιμελεῖσθαι πλὴν ἀρετῆς. 80 Mt 15, 13-14 Φυτείαν ἐκάλεσεν ἠγνοημένην θεῷ τὰς παραφυάδας τῶν Φαρισαϊκῶν παραδόσεων τὰς φιλονείκως καὶ ἀκαίρως ἀπομενούσας τῷ γράμματι καὶ οὐκ αὐτὸν τὸν νόμον τὸν παρὰ θεοῦ δοθέντα. μὴ γένοιτο· μὴ γὰρ δὴ τούτῳ τὰς μυσαρὰς γλώσσας καὶ θεομάχους οἱ Μανιχαῖοι προστεχνάσθωσαν. ἐπεὶ καὶ διὰ τοῦτο τυφλοὺς ἐκάλεσεν ὡς τῷ γράμματι τὸν ὀφθαλμὸν προσερείσαντας καὶ μὴ βουλομένους ἐπὶ τὸ πνεῦμα διαβλέψαι καὶ τὸν ἔνδοθεν νοῦν. 81 Mt 15, 13-14 Μανιχαῖοι δὲ βουλόμενοι δεικνύναι τὸν νόμον οὐκ εἶναι τοῦ πατρὸς τοῦ Χριστοῦ ταύτῃ κέχρηνται τῇ μαρτυρίᾳ πλεῖστον ὅσον τῆς ἀληθείας ἀποσφαλέντες· οὐ γὰρ περὶ τῆς κατὰ νόμον λέγει διαγωγῆς, ἀλλὰ τῆς τῶν