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

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 blameless, but crying out against the choir of the apostles and saying, that they were not strong enough to rebuke the demon, or rather slandering the Lord of powers himself; for he who says that those who received authority from Christ to cast them out were too weak for the work against unclean spirits, accuses the grace rather than those who received it. Therefore, for these reasons, it was necessary for that unbelieving and for this reason perverse father to be sent away empty. But lest anyone think that Christ himself was also weak with respect to the accomplishment of the miracle, "he rebuked the unclean spirit" and immediately the boy was freed from his sickness "and he gave him back to his father"; for before he was healed, he did not belong to his father, but to the spirit that controlled him. 5 Mt 17, 15 If through its natural law the moon was able to cause a passion in someone, why does it not send this upon all men just as it sends its light upon all? Again, this is clear, that the moon came into being for light, not for bearing demons. But if this came about from the natural working of the moon, it would be necessary, when the demon was crushed, for the moon also to be harmed, the cause of the passion. But this is not so, but the demons, wishing to deceive men, put the names of the elements upon themselves, so that the elements might be slandered as evil, which is not so; for by nature <the> elements are good, serving only the laws given to them and not having authority from choice. 6 Mt 17, 17 The unbelieving will also be perverse and in no way knowing how to walk uprightly. Christ does not deem it worthy to be with such people, but, if one must say something human, he is weary and despondent. except not for his person—and to think things not fitting concerning them. 7 Mt 17, 17 But when he says, how long shall I live with you who are so insolent and unbelieving, he shows that the time of his incarnate presence required him to live with divine gentleness among those who were not good, in order to correct them by what he does. How long, he says, shall I live with you who are so insolent and unbelieving, showing that his presence in the flesh compelled him to associate with those who were not good, in order to correct them. 8 Mt 17, 20 If you have faith like a grain of mustard seed, that is, hot and fervent, or that which is likened to the small grain because of its insignificance in word. For "we have" the "treasure" of faith "in earthen vessels." 9 Mt 17, 22-23 Therefore, he took the chief ones up to the mountain and showed them the glory with which he will shine upon the world at the proper time, then coming down from the mountain he freed someone from an evil and harsh spirit. But it was altogether necessary for him to endure the saving passion on our behalf and to bear the awkwardness of the Jews. And when this happened, it was not unlikely that the disciples would be in turmoil and perhaps think and say this to themselves: He who raised so many dead with divine authority, who rebukes both seas and spirits, who crushes Satan with a word, how has he now been caught and fallen into the snares of his murderers? Were we then deceived in thinking him to be God? Therefore, so that they might know what was in every way and entirely going to happen, he foretells to them the mystery of the passion. 210 Mt 17, 22-23 Mingling the word concerning the resurrection, he interweaves power with weakness, glory with dishonor, the highness of divinity with the lowliness of humanity; for he died as a man, he rose again as God. But the disciples are grieved because of their love for Christ, even though the resurrection was announced to happen not long after, since men are more fervently grieved when they hear

καὶ ἔδει τὸν τοῦ δαιμονῶντος πατέρα λυπούμενον ἀπελθεῖν οὐ τε τυχηκότα τῆς φιλοτιμίας, ἅτε οὐκ ἀμώμητον ποιησάμενον τὴν πρόσοδον, ἀλλὰ τοῦ χοροῦ τῶν ἀποστόλων καταβοήσαντα καὶ εἰπόντα, μὴ ἰσχῦσαι αὐτοὺς ἐπιτιμῆσαι τῷ δαίμονι, μᾶλλον δὲ αὐτὸν διαβάλλοντα τὸν τῶν δυνάμεων κύριον· ὁ γὰρ λέγων ἀσθενῆσαι πρὸς ἐνέργειαν τὴν κατὰ πνευ μάτων ἀκαθάρτων τοὺς παρὰ Χριστοῦ ἐξουσίαν λαβόντας ἐκβάλλειν αὐτά, τῆς χάριτος μᾶλλον κατηγορεῖ, οὐχὶ τῶν λαβόντων αὐτήν. διὰ ταῦτα τοίνυν τὸν ἄπιστον ἐκεῖνον πατέρα καὶ διὰ τοῦτο διεστραμμένον ἐχρῆν κενὸν ἀποπεμφθῆναι. ἀλλ' ἵνα μή τις οἴηται καὶ αὐτὸν ἀτονῆσαι τὸν Χριστὸν πρὸς τὴν τοῦ παραδόξου κατόρθωσιν, "ἐπετίμησε τῷ ἀκα θάρτῳ πνεύματι" καὶ παραχρῆμα τοῦ νοσεῖν ὁ παῖς ἀπηλλάττετο "καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ"· πρὸ γὰρ τοῦ θεραπευθῆναι οὐκ ἦν τοῦ πατρός, ἀλλὰ τοῦ κρατοῦντος πνεύματος. 5 Mt 17, 15 Εἰ διὰ φυσικὸν αὐτῆς νόμον ἡ σελήνη ἴσχυσεν ἐμποιῆσαί τινι πάθος, διὰ τί μὴ πᾶσιν ἐπιπέμπει τοῦτο τοῖς ἀνθρώποις ὥσπερ πᾶσιν ἐνίησι τὸ ἑαυτῆς φῶς; πάλιν ἐκεῖνο δῆλον, ὅτι εἰς φαῦσιν ἐγένετο ἡ σελήνη, οὐκ εἰς τὸ τεκεῖν δαίμονας. εἰ δὲ ἐκ τῆς ἐνεργείας τῆς φυσικῆς τῆς σε λήνης ἐγένετο τοῦτο, ἔδει τοῦ δαιμονίου συντριβέντος καὶ τὴν σελήνην βλαβῆναι, τὴν αἰτίαν τοῦ πάθους. ἀλλ' οὐκ ἔστιν τοῦτο, ἀλλ' οἱ δαίμονες πλανᾶν βουλόμενοι τοὺς ἀνθρώπους τὰ τῶν στοιχείων ἑαυτοῖς περι ετίθεσαν ὀνόματα, ἵνα ὡς πονηρὰ τὰ στοιχεῖα διαβάλληται, ὅπερ οὐκ ἔστιν· φύσει γὰρ <τὰ> στοιχεῖα καλὰ μόνοις δουλεύοντα τοῖς δοθεῖσιν αὐτοῖς νόμοις καὶ μὴ ἔχοντα τὸ ἐκ προαιρέσεως ἐξουσιαστικόν. 6 Mt 17, 17 Ὁ ἄπιστος ἔσται που καὶ διεστραμμένος καὶ κατ' οὐδένα τρόπον ὀρθοποδεῖν εἰδώς. τοῖς δὲ τοιούτοις οὐκ ἀξιοῖ συνεῖναι Χριστός, ἀλλ' εἰ χρή τι τῶν ἀνθρωπίνων εἰπεῖν, ὀλιγωρεῖ καὶ ἀκηδιᾷ. πλὴν οὐκ εἰς τὸ τούτου πρόσωπον-καὶ τὰ μὴ προσήκοντα ἐννοῆσαι περὶ αὐτῶν. 7 Mt 17, 17 Ὅταν δὲ εἴπῃ, ὅτι ἕως πότε συνδιαιτῶμαι ὑμῖν τοῖς οὕτως ὑβρί ζουσιν καὶ ἀπίστοις δείκνυσιν, ὅτι ὁ τῆς ἐνσάρκου παρουσίας καιρὸς ἀπῄτει αὐτὸν συνδιαιτᾶσθαι μετὰ θεοπρεποῦς ἡμερότητος τοῖς οὐκ ἀγαθοῖς, ἵνα αὐτοὺς δι' ὧν ποιεῖ διορθώσηται. Ἕως πότε, φησίν, συνδιαι τῶμαι ὑμῖν τοῖς οὕτως ὑβρισταῖς καὶ ἀπίστοις δεικνύων, ὅτι ἡ μετὰ σαρκὸς παρουσία αὐτοῦ ἠνάγκασεν αὐτὸν συναναστρέφεσθαι τοῖς οὐκ ἀγαθοῖς, ἵνα διορθώσηται αὐτούς. 8 Mt 17, 20 Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως τοῦτ' ἔστιν θερμήν τε καὶ ζέουσαν ἤτοι τὴν τῷ βραχεῖ κόκκῳ παρεικασμένην διὰ τὸ ἐν λόγῳ μικροπρεπές. "ἔχομεν" γὰρ "ἐν ὀστρακίνοις σκεύεσιν τὸν" τῆς πίστεως "θησαυρόν". 9 Mt 17, 22-23 Οὐκοῦν ἀνεκόμισε μὲν εἰς τὸ ὄρος τοὺς κορυφαίους καὶ ἔδειξεν αὐτοῖς τὴν δόξαν, μεθ' ἧς ἐπιλάμψει τῷ κόσμῳ κατὰ καιρούς, εἶτα κατελθὼν ἐκ τοῦ ὄρους πονηροῦ τε καὶ ἀπηνοῦς πνεύματος ἠλευθέρωσέ τινα. ἀλλ' ἔδει πάντως αὐτὸν τὸ σωτήριον ὑπὲρ ἡμῶν ὑπομεῖναι πάθος καὶ τῆς Ἰουδαίων ἀνασχέσθαι σκαιότητος. οὗ δὴ γεγονότος οὐδὲ ἀπεικὸς ἐν θορύβοις ἔσεσθαι τοὺς μαθητὰς κἀκεῖνό που τάχα καθ' ἑαυτοὺς ἐννοεῖν καὶ λέγειν· ὁ τοσούτους νεκροὺς ἀναστήσας ἐν ἐξουσίᾳ θεο πρεπεῖ, ὁ καὶ θαλάσσαις ἐπιτιμῶν καὶ πνεύμασιν, ὁ λόγῳ συντρίβων τὸν σατανᾶν, πῶς ἥλω νυνὶ καὶ τοῖς τῶν φονώντων ἐμπέπτωκε βρόχοις; ἆρα ἠπατήθημεν θεὸν εἶναι νομίζοντες αὐτόν; ἵνα τοίνυν εἰδεῖεν τὸ πάντη τε καὶ πάντως ἐσόμενον, προμηνύει αὐτοῖς τοῦ πάθους τὸ μυ στήριον. 210 Mt 17, 22-23 Συναναμίξας τὸν περὶ τῆς ἀναστάσεως λόγον συναναπλέκει τῇ ἀσθενείᾳ τὴν δύναμιν, τῇ ἀδοξίᾳ τὴν δόξαν, τῇ εὐτελείᾳ τῆς ἀνθρω πότητος τὸ τῆς θεότητος ὑψηλόν· ἀπέθανε γὰρ ὡς ἄνθρωπος, ἀνεβίω ὡς θεός. λυποῦνται δὲ οἱ μαθηταὶ διὰ τὴν πρὸς τὸν Χριστὸν ἀγάπην καίτοι γε προαναγγελθείσης τῆς ἀναστάσεως μετ' οὐ πολύ, ἐπείπερ θερμότερον οἱ ἄνθρωποι λυποῦνται ἀκούοντες