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

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 about to set aside the things of Moses, and to set forth his own teaching or <to say> "you shall love the Lord your God and me," joining his own glory to the glory of the Father, and thus he would find a place to put him in danger as one making himself God, or, if he should pass this over in silence, to say: "Therefore I do not accept you as God." But the Lord, saying nothing new but the things of the law, and in this way silencing the Pharisees, he himself also asks them whose son they think the Christ is. 253 Mt 22, 43-46 How then does David in spirit call him Lord? For it is fitting, he says, for fathers to be called lords of their sons because they have their sons under their own authority, but on the contrary, David calls the one from his own seed his Lord. 254 Mt 23, 4 Woe to you, therefore, O lawyers, because for others who transgress the law, which is admittedly burdensome, you impose the penalty of death, but you yourselves do not even touch the law. 255 Mt 23, 11-12 Since it is for the most part possible to see those who teach new doctrines as having arrived at the dignity of teaching out of a love for vainglory and arrogance, the Lord removes this suspicion and cuts off the path as one leading to destruction. If, therefore, he says, you desire glory and the first places, seek the rank of servants and of those who are last and practice humility. 256 Mt 23, 15 He calls a son of Gehenna one who is perishing from unbelief, as having slipped into such impiety and having reached such a measure of lawlessness as to have an unmediated affinity for the flame and, so to speak, a kinship for unquestionably enduring <the> torments. 257 Mt 23, 22 For this reason the scriptures call heaven "the throne of God," because God rests upon the powers above; for in heaven are the angels who do his will and always glorify him; for this is his rest. "and the earth is the footstool of his feet;" for on it he conversed with men through the flesh. The holy flesh of God is also called his foot and is named in various ways. 258 Mt 23, 23 Do you demand, he says? O Pharisees, the tithes perhaps even of humble vegetables, while neglecting the commandments, in which the transgression is greater. And what are these commandments? Judgment, that is, to judge rightly and blamelessly, and mercy, that is, genuineness toward God; for judgment and mercy and faith in God are better than tithe and first-fruits. Wherefore also through the prophet the God of all says: And now, Israel, "what does the Lord" God "require of you but to do judgment and to love" and to seek "mercy and to be ready to walk with the Lord" your "God." For in being exceedingly ready to follow, what pertains to genuine faith is seen to be preserved. See the rebuke: you demand, he says, O Pharisees, the tithes perhaps even of humble vegetables while neglecting the commandments, in which the transgression is greater. And what are these commandments? Judgment, that is, to judge rightly, and mercy and faith in God; for these are better than tithe and first-fruits. Wherefore also through the prophet the God of all says: And now, Israel, "what does the Lord" God "require of you but to do judgment and to love" and to seek "mercy and to be ready to walk with the Lord" your "God." 259 Mt 23, 25 Through these things he describes the life of the Pharisees, exhorting them not only to be formed by outward appearances, but also to have the inward things clean, those pertaining to the mind and heart. 260 Mt 23, 29-36 What then does the Savior say? We shall investigate precisely. The fathers of the Jews at various times killed the holy prophets who conveyed the divine word to them; but those from

ἦλθον εἰς μέσον καὶ νομομαθής τις ἄγαν παρ' αὐτοῖς νομιζόμενος ἐρωτᾷ ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ, οἰηθεὶς ὅτι μέλλει μὲν τὰ Μω σέως παραγράφεσθαι, παρατιθέναι δὲ τὴν ἑαυτοῦ διδασκαλίαν ἢ <εἰπεῖν> ὅτι ἀγαπήσεις κύριον τὸν θεόν σου καὶ ἐμέ, παραζευγνὺς ἑαυτοῦ τὴν δόξαν τῇ δόξῃ τοῦ πατρὸς καὶ οὕτως εὑρίσκει τόπον τοῦ ἐμβαλεῖν εἰς κίνδυνον ὡς θεοποιοῦντα ἑαυτὸν ἤ, εἰ τοῦτο παρασιωπήσει, λέγειν· οὐκοῦν οὐ προσδέχομαί σε ὡς θεόν. ὁ δὲ κύριος οὐδὲν καινὸν εἰπὼν ἀλλὰ τὰ τοῦ νόμου καὶ ταύτῃ ἐπιστομίσας τοὺς Φαρισαίους ἐρωτᾷ καὶ αὐτὸς αὐτοὺς τίνος υἱὸν νομίζουσιν τὸν Χριστόν. 253 Mt 22, 43-46 Πῶς οὖν ∆αυὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ; δέον γάρ φησιν τοὺς πατέρας τῶν υἱῶν κυρίους ὀνομάζεσθαι διὰ τὸ ἔχειν αὐτοὺς ὑπὸ τὴν αὐτῶν ἐξουσίαν τοὺς υἱούς, τοὐναντίον ὁ ∆αυὶδ τὸν ἐκ σπέρ ματος ἑαυτοῦ κύριον αὐτοῦ καλεῖ. 254 Mt 23, 4 Οὐαὶ τοίνυν ὑμῖν, ὦ νομικοί, ὅτι φορτικὸν ὁμολογουμένως ὄντα τὸν νόμον τοῖς μὲν ἄλλοις πατοῦσιν αὐτὸν θανάτου δίκην ἐπάγετε, αὐτοὶ δὲ τοῦ νόμου οὐδὲ προσψαύετε. 255 Mt 23, 11-12 Ἐπειδὴ τοὺς καινὰ δόγματα διδάσκοντας ὡς ἐπίπαν ἰδεῖν ἔστι κενοδοξίας καὶ ἀλαζονείας ἔρωτι εἰς τὸ τῆς διδασκαλίας ἀξίωμα παρα γενομένους, ἀναιρεῖ ὁ κύριος ταύτην τὴν ὑπόνοιαν καὶ τὴν ὁδὸν ἐκκό πτει ὡς ἐπ' ὄλεθρον ἄγουσαν. εἰ τοίνυν, φησίν, δόξης τε καὶ πρωτείων ἐρᾷς, τὴν τῶν διακόνων καὶ ὑστέρων τάξιν ἐπιζήτει καὶ ταπεινοφροσύνην ἄσκει. 256 Mt 23, 15 Υἱὸν γεέννης φησὶ τὸν ἀπολλύμενον ἐξ ἀπιστίας ὡς δυσσεβείας εἰς τοῦτο κατολισθεῖν καὶ εἰς τοῦτο παρανομίας ἀφικέσθαι μέτρον ὡς ἀμεσίτευτον ἔχειν πρὸς φλόγα τὴν οἰκειότητα καὶ μονονουχὶ συγγένειαν τὴν πρὸς <τὸ τὰς> αἰκίας ἀναμφιλόγως διενεγκεῖν. 257 Mt 23, 22 ∆ιὰ τοῦτο δὲ "θρόνον θεοῦ" τὸν οὐρανὸν ὀνομάζουσιν αἱ γραφαί, ὅτι ταῖς ἄνω δυνάμεσι θεὸς ἐπαναπαύεται· ἐν οὐρανῷ γάρ εἰσιν οἱ ποιοῦντες τὸ θέλημα αὐτοῦ ἄγγελοι καὶ ἀεὶ δοξάζοντες αὐτόν· αὕτη γὰρ αὐτῷ ἀνάπαυσις. "ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ"· ἐν αὐτῇ γὰρ διὰ σαρκὸς τοῖς ἀνθρώποις συνανεστράφη. ποὺς δὲ θεοῦ ἡ ἁγία αὐτοῦ σὰρξ καὶ διαφόρως ὀνομάζεται. 258 Mt 23, 23 Ἀπαιτεῖτε, φησίν; ὦ Φαρι σαῖοι, τὰς δεκάτας τάχα που καὶ λαχάνων λεπτῶν παρέντες τὰς ἐντο λάς, ἐφ' αἷς ἐστιν μείζων ἡ παρά βασις. καὶ ποῖα ταῦτά ἐστιν τὰ ἐντάλματα; ἡ κρίσις, τοῦτ' ἔστιν τὸ κρίνειν ὀρθὰ καὶ ἀμώμητα, καὶ τὸ ἔλεος, τοῦτ' ἔστιν ἡ εἰς θεὸν γνησιότης· ἄμεινον γὰρ κρίσις καὶ ἔλεος καὶ πίστις ἡ εἰς θεὸν δεκάτης καὶ ἀπαρχῆς. διὸ καὶ διὰ τοῦ προφήτου φησὶν ὁ τῶν ὅλων θεός· καὶ νῦν, Ἰσραήλ, "τί κύριος" ὁ θεὸς "ζητεῖ παρὰ σοῦ ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν" καὶ ζη τεῖν "ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου" τοῦ "θεοῦ σου". ἐν γὰρ τῷ λίαν ἑτοίμῳ πρὸς ἀκολούθησιν τὸ εἰς πίστιν γνησίαν ὁρᾶται σῳζόμενον. Ὅρα τὴν ἐπίπληξιν· ἀπαιτεῖτε, φησίν, ὦ Φαρισαῖοι, τὰς δεκάτας τάχα που καὶ λαχάνων λεπτῶν παρ έντες τὰς ἐντολάς, ἐφ' αἷς ἐστι μείζων ἡ παράβασις. ποῖαι δὲ αὗται αἱ ἐντολαί; ἡ κρίσις, τοῦτ' ἔστιν τὸ κρίνειν ὀρθὰ καὶ τὸ ἔλεος καὶ ἡ πίστις εἰς θεόν· ταῦτα γὰρ ἀμείνω δεκάτης καὶ ἀπαρχῆς. διὸ καὶ διὰ τοῦ προφήτου φησὶν ὁ τῶν ὅλων θεός· καὶ νῦν, Ἰσραήλ, "τί κύριος" ὁ θεὸς "ζητεῖ παρὰ σοῦ ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγα πᾶν" καὶ ζητεῖν "ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου" τοῦ "θεοῦ σου". 259 Mt 23, 25 διὰ τούτων τὸν τῶν Φαρισαίων διαγράφει βίον παραινῶν μὴ τοῖς ἔξω θεν σχηματισμοῖς πλάττεσθαι μόνον, ἀλλ' ἔχειν καὶ τὰ ἔσωθεν κα θαρὰ τὰ εἰς νοῦν καὶ καρδίαν. 260 Mt 23, 29-36 Τί δὴ ἄρα φησὶν ὁ σωτήρ, ἀκριβῶς ἐρευνήσομεν. οἱ μὲν τῶν Ἰου δαίων πατέρες ἀπέκτειναν κατὰ καιροὺς τοὺς ἁγίους προφήτας τὸν θεῖον αὐτοῖς διαπορθμεύοντας λόγον· οἵ γε μὴν ἐξ