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

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, he says, have a filling for the body, but do not touch the heart. And that which does not touch the heart cannot defile the true man or make him unclean. 186 Mt 15, 28 And saying, "let it be for you as you wish," he spoke royally, accomplishing the matter not through prayer, but through the authority befitting God. 187 Mt 15, 28 The word having been spoken, the deed does not tarry; for God is the one speaking and the word is active and the power is everywhere. 188 Mt 15, 31 They had not yet understood the Lord's dignity, that he is God, but considered him a mere man; for which reason they also sent up glory to the God of Israel. 189 Mt 15, 34-39 And Christ shows from many things that he is God; no less also from feeding the crowd in the desert does he present this, performing the sign of the loaves as if unwillingly on account of the necessity and the difficulty of obtaining food, which he would not have done in a city, where provisions were abundant; yet being able to strengthen them by a word, he does not do this because it is unseen; but he performed the miracle of the loaves as clearly showing his God-befitting glory. Peter did not say: you are Christ or a son of God, but the Peter did not say: you are Christ or a son of God, but the Christ, the Son of God; for many are christs by grace and hold the dignity of adoption, but there is only one Son of God by nature. for which reason he said with the article, "the Christ, the Son of God." And by calling him the Son of the living God, he shows that he himself was life and death does not have dominion over him. For even if for a little while the flesh grew weak in dying, yet it rose again, since the Word in it could not be held by the bonds of death. 191 Mt 16, 18 Just as those who, by adding fuel to what is burning, raise the flame higher, so also those who strove to tear down the church of Christ, through persecution, advanced it to greater glory and power. but if, he says, they do not prevail against the church—then he also speaks of another honor. 192 Mt 16, 18-19 Observe how he declares himself lord of heaven and earth altogether; for he promises things beyond our nature, and rather even beyond the angelic order and whatever is fitting to be granted only by the nature and glory that is highest of all; for first he says that the church is his own, although the sacred writings consecrate it to God rather and to no other, "not having spot or wrinkle," which indeed he promises to found, bestowing upon it unshakeableness, as he himself is Lord of hosts, and he appoints Peter as shepherd over it. Then he said: And I will give you the keys of the kingdom of the heavens. And this voice no angel, nor any other rational power can utter, but it is more fitting for the God who rules over all and has authority over earth and heaven. 193 Mt 16, 19 The time of the gift looks to the resurrection, at which he said: "Receive the Holy Spirit; if you forgive the sins of any, they are forgiven; if you retain any, they are retained." But the gift of faith which was given is fitting for all; for which reason we understand the faith to be common to all the apostles and not only to Peter. 194 Mt 16, 20 -21 That he is Jesus Christ is shown through this; for he says that the things of the economy which had to be preached were to be perfectly after this *** so that a crucified Christ by those able to bear witness *** but since it was not fitting for "a prophet <to perish> outside of Jerusalem," a perishing having an analogy to "he who has lost his life, will find it," for this reason he goes away to Jerusalem. 195 Mt 16, 24-28 Since the disciples had not yet received the "power from on high," it was likely that perhaps also with human

αὐτοὺς ἀσυνέτους ὁ κύριός φησι περὶ τὸ σῶμα στρεφο μένους, ὥσπερ οἱ Φαρισαῖοι, καὶ μηδέπω διαβαίνοντας ἐπὶ τὸν ἔσω ἄνθρωπον. βρώματα οὖν, φησίν, σώματος ἔχει πλήρωσιν, καρδίας δὲ οὐκ ἐφάπτεται. τὸ δὲ καρδίας μὴ ἐφαπτόμενον οὐ δύναται κοινῶσαι τὸν ἄνθρωπον τὸν ἀληθινὸν ἢ μὴ καθαρὸν ἀπεργάσασθαι. 186 Mt 15, 28 Εἰπὼν δὲ γενηθήτω σοὶ ὡς θέλεις βασιλικῶς ἐφθέγξατο οὐ δι' εὐχῆς τὸ πρᾶγμα ἀνύσας, ἀλλὰ διὰ τῆς θεοπρεποῦς αὐτῷ ἐξουσίας. 187 Mt 15, 28 Ῥηθέντος τοῦ λόγου τὸ ἔργον οὐ χρονίζει· θεὸς γὰρ ὁ λέγων καὶ τὸ ῥῆμα ἐνεργοῦν καὶ ἡ δύναμις πανταχοῦ. 188 Mt 15, 31 Οὔπω τὸ τοῦ κυρίου κατέμαθον ἀξίωμα, ὅτι θεός ἐστιν, ἀλλ' ἄν θρωπον ἐνόμιζον αὐτὸν ψιλόν· διὸ καὶ τῷ θεῷ Ἰσραὴλ τὴν δόξαν ἀνέπεμπον. 189 Mt 15, 34-39 Ἐκ πολλῶν δὲ ὁ Χριστὸς δείκνυσιν, ὅτι θεός ἐστιν· οὐδὲν ἧττον καὶ ἐκ τοῦ τρέφειν ἐν ἐρήμῳ τὸν ὄχλον τοῦτο παρίστησιν οἱονεί πως καὶ ἄκων διὰ τὴν ἀνάγκην καὶ τὸ τῆς τροφῆς δυσπόριστον ποιῶν τὸ τῶν ἄρτων σημεῖον, ὅπερ οὐκ ἂν ἐποίησεν ἐν πόλει, ὅπου τῶν ὠνίων ἡ ἀφθο νία· πλὴν δυνάμενος λόγῳ κραταιῶσαι αὐτοὺς διὰ τὸ ἀφανὲς τοῦτο οὐ ποιεῖ· τὸ δὲ τῶν ἄρτων ὡς ἐναργῶς δεικνύων τὴν αὐτοῦ θεοπρεπῆ δόξαν ἐποίησεν. Οὐκ εἶπεν ὁ Πέτρος· σὺ εἶ Χριστὸς ἢ υἱὸς τοῦ θεοῦ, ἀλλὰ ὁ Οὐκ εἶπεν ὁ Πέτρος· σὺ εἶ Χριστὸς ἢ υἱὸς τοῦ θεοῦ, ἀλλὰ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ· πολλοὶ μὲν γὰρ χριστοὶ κατὰ χάριν καὶ υἱοθεσίας ἀξίωμα ἔχοντες, ἀλλὰ μόνος εἷς ὁ φύσει υἱὸς τοῦ θεοῦ. διὸ μετὰ τοῦ ἄρθρου ἔφη ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ. εἰπὼν δὲ αὐτὸν υἱὸν τοῦ θεοῦ τοῦ ζῶντος δείκνυσιν, ὅτι αὐτὸς ζωὴ ἦν καὶ θάνατος αὐτοῦ οὐ κυριεύει. κἂν γὰρ πρὸς ὀλίγον ἡ σὰρξ ἠσθένησεν ἀποθανοῦσα, ἀλλ' ἀνέστη μὴ δυναμένου τοῦ ἐν αὐτῇ λόγου ὑπὸ δεσμὰ θανάτου κρατεῖσθαι. 191 Mt 16, 18 Ὥσπερ οἱ τῇ προσθήκῃ τῆς ὕλης τῆς καιομένης ἐπὶ τὸ μεῖζον αἴροντες τὴν φλόγα, οὕτως καὶ οἱ καθελεῖν τὴν τοῦ Χριστοῦ ἐκκλησίαν σπουδάσαντες διὰ τὸν διωγμὸν αὐτὴν εἰς μεῖζον δόξης προήγαγον καὶ δυνάμεως. εἰ δὲ τῆς ἐκκλησίας, φησίν, οὐ κατισχύουσιν-εἶτα καὶ ἑτέραν λέγει τιμήν. 192 Mt 16, 18-19 Ἄθρει, ὅπως κύριον ἑαυτὸν ἀποφαίνει συλλήβδην οὐρανοῦ καὶ γῆς· ὑπισχνεῖται γὰρ τὰ ὑπὲρ τὴν φύσιν τὴν καθ' ἡμᾶς, μᾶλλον δὲ καὶ τάξεως τῆς ἀγγελικῆς καὶ ὅσα μόνῃ πρέπει χαρίζεσθαι τῇ ἀνωτάτω πασῶν φύσει τε καὶ δόξῃ· πρῶτον μὲν γάρ φησιν ἑαυτοῦ εἶναι τὴν ἐκκλησίαν καίτοι τῶν ἱερῶν γραμμάτων θεῷ μᾶλλον καὶ οὐδενὶ τῶν ἄλλων ἀφιερούντων "μὴ ἔχουσαν σπίλον ἢ ῥυτίδα", ἣν δὴ καὶ θεμελιοῦν ἐπαγγέλλεται τὸ ἀκατάσειστον αὐτῇ προσνέμων ὡς αὐτὸς ὑπάρχων τῶν δυνάμεων κύριος καὶ ταύτης ποιμένα τὸν Πέτρον ἐφίστησιν. εἶτα ἔφη· καὶ δώσω σοι τὰς κλεῖς τῆς βασιλείας τῶν οὐρανῶν. ταύτην δὲ τὴν φωνὴν οὐκ ἄγγελος, οὐκ ἄλλη τις λογικὴ δύναμις φθέγξασθαι δύναται, πρέπει δὲ μᾶλλον τῷ πάντων κρατοῦντι θεῷ καὶ ἐξουσίαν ἔχοντι γῆς τε καὶ οὐρανοῦ. 193 Mt 16, 19 Ὁ τοῦ δώρου καιρὸς εἰς τὸν ἀναστάσεως ὁρῶν καθ' ὃν εἶπεν· "λάβετε πνεῦμα ἅγιον· ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται· ἄν τινων κρατῆτε, κεκράτηνται". ἡ δὲ δωρεὰ τῆς πίστεως ἡ δοθεῖσα ἅπασιν ἁρμό ζει· διὸ κοινὴν πάντων νοοῦμεν τῶν ἀποστόλων τὴν πίστιν καὶ οὐ μόνου τοῦ Πέτρου. 194 Mt 16, 20 -21 Ὅτι Ἰησοῦς Χριστός ἐστιν, δείκνυται διὰ τούτου· φησὶν γὰρ τὰ τῆς οἰκονομίας μέλλειν ἃ ἔδει κηρύττεσθαι τελείως μετὰ τούτου εἶναι *** ἵνα Χριστὸν ἐσταυρωμένον ὑπὸ τῶν μαρτυρεῖν δυναμέ νων *** ἐπεὶ δὲ οὐκ ἐδέχετο "προφήτην <ἀπολέσθαι> ἔξω Ἰερουσαλὴμ" ἀπώλειαν ἀναλογίαν ἔχουσαν πρὸς τὸ "ἀπολέσας τὴν ψυχὴν αὐτοῦ, εὑρήσει αὐτήν", διὰ τοῦτο εἰς Ἱεροσόλυμα ἄπεισιν. 195 Mt 16, 24-28 Ἐπεὶ οὔπω τὴν "ἐξ ὕψους δύναμιν" ἐσχηκότας τοὺς μαθητὰς εἰκὸς ἦν τάχα που καὶ ἀνθρωπίναις