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

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." And when Christ came back to life, having despoiled Hades, then the spirit of adoption is given. But the blessed John departed before the Spirit was given, so that even if we are less than those who achieved righteousness under the law, yet we have become greater through Christ. 137 Mt 11, 11 137 He calls greater than John the faithful one who has been born again through the washing, which state he calls the kingdom of heaven as the kingdom of heaven is given to the faithful, which the Baptist had not yet obtained. And the one who has only been baptized, even if he has not yet had a virtuous life, is above John. The saying therefore contains praise of holy baptism. 138 Mt 11, 12 Since the kingdom of heaven is faith in Christ, it began from the preaching of John, who pointed out the one who was preached, leading to the kingdom through baptism. And those who force their way to enter into the kingdom of heaven are those who renounce the old and vain custom of idolatry and those who do not pay attention to the letter, but as if by some force are drawn over through faith in Christ. And saying that the kingdom is seized by violent men he alludes to the malice of the Jews, who not only did not believe in Christ, but also hindered others through threats and blows. And it was necessary for those wanting to partake of the kingdom of heaven through faith in Christ to be shown firm in their resolve, despising the threats of the Jews. Nevertheless, the believer also, when he vigorously resists the passions of the body and soul in order to drive into the kingdom of heaven, this one is a violent man who loves God. And "until now" means until the end of time. 139 Mt 11, 12 Faith in Christ through baptism is the kingdom of God, which began from the preaching of John, who pointed out Christ. And the violent ones are those who renounce idolatry and the old custom. 142 Mt 11, 16-17 Just as when some children are dancing and others are mourning, the will does not stand as one (for both sides blame their companions for not agreeing with them), the Jews have experienced something like this, accepting neither the austerity of John nor the relaxation of Christ, and not being benefited by either way. 143 Mt 11, 18-19 For John, through an ascetic life, put to death the passions of the flesh, but Jesus, as God, put them to death by a law of authority, not indeed being helped by ascetic labors. And John, "preaching a baptism of repentance," was a type of gloom for those who ought to mourn for this, but the Lord, "preaching the kingdom of heaven," showed forth cheerfulness in himself, through which he now outlines for the faithful the life to come and the joy without toil. 144 Mt 11, 18-19 It was fitting for John, as a servant, through extreme hardship to completely deaden the passions of the flesh, but for Christ, as a free one, by the power of the Godhead to authoritatively deaden the movements of the flesh and the innate law of the flesh, not indeed being helped in this by ascetic labors. Nevertheless, John, "preaching a baptism of repentance," presented himself as a type for those who ought to mourn, but the Lord, "preaching the kingdom of heaven," reasonably showed forth in himself the relaxed and cheerful, through which he outlined for the faithful the inexpressible joy and the life without toil. For the flute is the sweetness of the kingdom of heaven, but the lament is the pains of Gehenna. 145 Mt 11, 25 "I confess," he says, according to human custom, instead of "I give thanks" or "I glorify you"; for it is a custom for the divinely inspired scripture to receive the name of "confession" in such a way. For it is written, "Let them confess," Lord, "to your great name, for it is fearful and holy." And again: "I will confess to you, Lord,

μᾶλλον ἐκ θεοῦ. Ὁ μὲν Ἰωάννης γεννητὸς ἦν γυναικός, οἱ δέ γε τὴν πίστιν προσ ηκάμενοι γεννητοὶ μὲν οὐκέτι χρη ματίζουσι γυναικῶν, "ἀλλ' ἐκ θεοῦ ἐγεννήθησαν". ὅτε δὲ Χριστὸς ἀνε βίω σκυλεύσας τὸν ᾅδην, τότε τὸ τῆς υἱοθεσίας δίδοται πνεῦμα. ὁ δὲ μακάριος Ἰωάννης πρὸ τοῦ δοθῆναι τὸ πνεῦμα ἀπῆλθεν, ὥστε κἂν ἐλάττονες ὦμεν τῶν ἐν νόμῳ δικαιοσύνην κατωρθωκότων, ἀλλ' ἐν μείζοσι γεγόναμεν διὰ Χριστόν. 137 Mt 11, 11 137 Μείζονα λέγει Ἰωάννου τὸν πιστὸν τὸν διὰ τοῦ λουτροῦ ἀναγεννη θέντα, ἣν κατάστασιν καλεῖ βασιλείαν τῶν οὐρανῶν ὡς τοῖς πιστοῖς διδομένης βασιλείας οὐρανῶν, ἧς οὔπω ἦν τυχὼν ὁ βαπτιστής. ὁ δὲ μόνον βαπτισθεὶς εἰ καὶ μήπω ἔσχεν ἐνάρετον βίον ὑπὲρ τὸν Ἰωάννην ἐστίν. ὁ οὖν λόγος ἔπαινον ἔχει τοῦ ἁγίου βαπτίσματος. 138 Mt 11, 12 Ἐπειδὴ ἡ τῶν οὐρανῶν βασιλεία ἐστὶν ἡ εἰς τὸν Χριστὸν πίστις, ἀπὸ τοῦ κηρύγματος Ἰωάννου ἤρχθη, ὃς ὑπεδείκνυ τὸν κηρυττόμενον διὰ τοῦ βαπτίσματος ἄγοντα εἰς βασιλείαν. ἐκεῖνοι δὲ βιάζονται εἰς τὴν βασιλείαν τῶν οὐρανῶν εἰσελθεῖν οἱ τῷ τῆς εἰδωλολατρείας ἀποταττόμενοι παλαιῷ καὶ εἰκαίῳ ἔθει καὶ οἱ τῷ γράμματι μὴ προσέχοντες, ἀλλ' ὥσπερ ἐκ βίας τινὸς διὰ τῆς εἰς Χριστὸν πίστεως μεθελκόμενοι. εἰπὼν δὲ ὑπὸ βιαστῶν ἁρπάζεσθαι τὴν βασιλείαν τὸ κακόηθες αἰνίττεται τῶν Ἰου δαίων, οἳ οὐ μόνον οὐκ ἐπίστευον εἰς τὸν Χριστόν, ἀλλὰ καὶ τοὺς ἄλλους διεκώλυον δι' ἀπειλῶν καὶ πληγῶν. καὶ ἔδει βεβαίους τῷ φρονήματι δειχθῆναι τοὺς θέλοντας διὰ τῆς εἰς Χριστὸν πίστεως μετασχεῖν τῆς τῶν οὐρανῶν βασιλείας καταφρονοῦντας τῶν Ἰουδαίων ἀπειλῶν. πλὴν καὶ ὁ πιστός, ὅταν εὐτόνως ἀνθίστηται πρὸς τὰ σωματικὰ καὶ ψυχικὰ πάθη πρὸς τὸ εἰσελάσαι εἰς τὴν τῶν οὐρανῶν βασιλείαν, οὗτος φιλόθεός ἐστι βιαστής. τὸ δὲ ἕως ἄρτι τοῦτ' ἔστιν ἕως τοῦ διηνεκοῦς. 139 Mt 11, 12 Ἡ εἰς Χριστὸν πίστις διὰ τοῦ βαπτίσματος ἡ τοῦ θεοῦ βασιλεία ἐστίν, ἥτις ἤρξατο ἀπὸ τοῦ κηρύγματος Ἰωάννου τοῦ ὑποδεικνύντος τὸν Χριστόν. οἱ δὲ βιαζόμενοί εἰσιν οἱ τῇ εἰδωλολατρίᾳ ἀποταττόμενοι καὶ τῷ παλαιῷ ἔθει. 142 Mt 11, 16-17 Ὥσπερ παιδίων ὀρχουμένων, ἑτέρων δὲ θρηνούντων οὐχ ἵσταται εἰς ἓν <τὸ> βούλημα (ἀμφότερα γὰρ μέμφονται τοῖς ἑταίροις μὴ συμφωνοῦσιν αὐτοῖς), τοιοῦτόν τι πεπόνθασιν Ἰουδαῖοι οὐδὲ τὸ στυγνὸν τοῦ Ἰωάννου οὔτε τὸ ἀνειμένον τοῦ Χριστοῦ ἀποδεξάμενοι οὐδὲ δι' ἑνὸς τρόπου ὠφεληθέντες. 143 Mt 11, 18-19 Ὁ μὲν γὰρ Ἰωάννης δι' ἀσκητικοῦ βίου τὰ τῆς σαρκὸς ἐνέκρου πάθη, ὁ δὲ Ἰησοῦς ὡς θεὸς ἐξουσιαστικῷ νόμῳ ταῦτα ἐνέκρου, οὐ μὴν δι' ἀσκητικῶν πόνων βοηθούμενος. καὶ ὁ μὲν Ἰωάννης "κηρύσσων βάπτισμα μετανοίας" τύπος ἦν κατηφείας τοῖς ὀφείλουσιν ἐπὶ τούτῳ πενθεῖν, ὁ δὲ κύριος "βασιλείαν οὐρανῶν κηρύσσων" τὸ φαιδρὸν ἐν ἑαυτῷ ἐπεδείκνυτο, δι' οὗ νῦν τοῖς πιστοῖς ὑπογράφει τὴν ἐσομένην ζωὴν καὶ τὴν ἄπονον χαράν. 144 Mt 11, 18-19 Ἔπρεπεν Ἰωάννῃ ὡς οἰκέτῃ διὰ τῆς ἄγαν σκληραγωγίας κατα νεκρῶσαι τὰ τῆς σαρκὸς πάθη, τῷ δὲ Χριστῷ ὡς ἐλευθέρῳ δυνάμει τῆς θεότητος ἐξουσιαστικῶς τὰ τῆς σαρκὸς νεκροῦν κινήματα καὶ τὸν ἔμφυτον τῆς σαρκὸς νόμον, οὐ μὴν δι' ἀσκητικῶν πόνων εἰς τοῦτο βοη θεῖσθαι. ὅμως Ἰωάννης "βάπτισμα κηρύσσων μετανοίας" τύπον ἑαυτὸν πάρεσχε τοῖς ὀφείλουσι πενθεῖν, ὁ δὲ κύριος "βασιλείαν οὐρανῶν κηρύσ σων" εἰκότως τὸ ἀνειμένον καὶ φαιδρὸν ἐν ἑαυτῷ ἐπεδείκνυτο, δι' οὗ τοῖς πιστοῖς ὑπέγραφεν τὴν ἀνέκφραστον χαρὰν καὶ τὴν ἄπονον ζωήν. αὐλὸς γάρ ἐστιν ἡ τῆς βασιλείας τῶν οὐρανῶν ἡδύτης, θρῆνος δὲ τὰ γεέννης ἐπώδυνα. 145 Mt 11, 25 Τὸ ἐξομολογοῦμαί φησιν κατὰ συνήθειαν ἀνθρωπίνην ἀντὶ τοῦ χάριν ὁμολογῶ ἤγουν δοξάζω σε· ἔθος γὰρ τῇ θεοπνεύστῳ γραφῇ τὸ τῆς ἐξομολογήσεως ὄνομα κατὰ τοιόνδε τινὰ δέχεσθαι τρόπον. γέγραπται γοῦν ὅτι "ἐξομολογησάσθωσαν" κύριε "τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιόν ἐστιν". καὶ πάλιν· "ἐξομολογήσομαί σοι, κύριε,