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

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 who this is, but indefinitely, in order to show the rarity and great value of right teachers. And it is good to require both—for if one is absent, the other is lame. 277 Mt 24, 48-51 That the discourse is against the leaders who are given to luxury; for he called the negligent teacher an evil and wicked servant, who, because the judge is absent and is not seen because of his long-suffering, cruelly beats those under his hand and mixes with the carnal; for those who sin, sin as if the judge were not present and as if not expecting judgment. And by the beating of some of them, he shows those who are harmed in soul by the luxury of the leaders, as he says, the apostle: "thus sinning against the brethren and wounding their weak conscience." He threatens, therefore, that those who live in luxury will suffer the last things; for he splits him and divides from him with pains by his living word the spirit that was united to him in this age, that is, the divine gift; for those who pretend to think rightly but do not think as they ought, but are clothed outwardly with virtue in appearance only, will be cut in two on the terrible day of judgment, which is alienation from the spirit for ever; for now, even if he is not mixed with the unworthy, yet he seems somehow to be present with those who have once been sealed, awaiting their salvation from their repentance. But then he will be cut off from the whole soul that has profaned his grace, and his portion will be placed with the hypocrites. And he calls hypocrites those who try to teach right things, but through what they do harm their disciples more. Therefore, he says, for those who do not use as they ought in the present life the ministry entrusted to them by the Lord, not only will he not add another, but also taking away the participation in the Spirit which they already had, which they received when they were appointed for ecclesiastical ministry, thus he will deliver them to punishment; for it is not possible for anyone to be handed over to punishment with the Spirit; for it does not indicate a bodily cutting, but the stripping of the adoption of the Spirit. They are punished, therefore, for what they laughed at, and they will "gnash their teeth" considering the end of the pain and the excess of the punishment. 278 Mt 24, 51 What it is to be cut in two, let us examine. When Adam came to be in the beginning, God, bestowing the most perfect beauty on nature, made him a partaker of his own spirit; for "he breathed into his face the breath of life"; for that which truly gives life is the spirit of life, that is, of Christ. But when he slipped through deceit into sin, the spirit was separated. But when God the Father was pleased "to sum up all things in Christ" and to restore the nature of men to its ancient beauty, we received back through grace that which the intrusion of sin had cost us; for Christ breathed on us after the resurrection, renewing us to our ancient beauty; "Receive," he says, "the Holy Spirit." Therefore the spirit is united to us; for "he who is joined to the Lord is one spirit." Therefore, if we are found at the end in pursuits according to piety, we receive the fullness, having the spirit now as a pledge, but being accused in sins we forfeit the very pledge of the spirit; for it is cut off and departs as at the time of judgment. And this we say is what he here calls being cut in two; for it is not possible for anyone to be given to punishment with the Spirit. 279 Mt 24, 51 At the time of the consummation the Holy Spirit is taken away; for it is not possible for anyone to be given to punishment with the Spirit.

γὰρ ὁ τοιοῦτος τῆς τοῦ δεσπότου βασιλείας ὁλοκλήρου μέτοχος· τοῦτο γὰρ δηλοῖ τὸ ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. οὐ λέγει τίς ἐστιν οὗτος, ἀλλ' ἀορίστως, ἵνα δείξῃ τὸ σπάνιον καὶ τὸ πολυτίμιον τῶν ὀρθῶν δι δασκάλων. καλῶς δὲ ἀμφότερα ἀπαιτεῖν-ἂν δὲ θάτερον ἀπῇ, τὸ ἕτερον χωλεύει. 277 Mt 24, 48-51 Ὅτι δὲ ὁ λόγος κατὰ τῶν ἡγουμένων τῶν ἐν τρυφαῖς σχολαζόντων· κακὸν γὰρ καὶ πονηρὸν δοῦλον ὠνόμασε τὸν ἀμελῆ διδάσκαλον, ὃς διὰ τὸ ἀπεῖναι τὸν κριτὴν καὶ μὴ ὁρᾶσθαι διὰ τὸ ἀνεξίκακον τύπτει πικρῶς τοὺς ὑπὸ χεῖρα καὶ συναναμίγνυται τοῖς φιλοσάρκοις· οἱ γὰρ ἁμαρτάνοντες ὡς μὴ παρόντος τοῦ κριτοῦ ἁμαρτάνουσιν καὶ ὡς μὴ λογιζόμενοι κρίσιν. διὰ δὲ τοῦ τύπτεσθαί τινας ἐξ αὐτῶν δείκνυσι τοὺς κατὰ ψυχὴν βλαπτομένους ἐκ τῆς τῶν ἡγουμένων τρυφῆς, καθώς φησιν· ὁ ἀπόστολος· "οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν". ἐπαπειλεῖ οὖν τοῖς τρυφῶσι τὰ ἔσχατα ὑποστῆναι· ἀποσχίζει γὰρ αὐτὸν καὶ διαιρεῖ ἀπ' αὐτοῦ μετ' ἀλγηδόνων τῷ ζῶντι ἑαυτοῦ λόγῳ τοῦ ἑνωθέντος αὐτῷ ἐν τῷ αἰῶνι πνεύματος ἤγουν τοῦ θείου χαρίσματος· οἱ ὑποκρινόμενοι γὰρ τὰ ὀρθὰ φρονεῖν μὴ φρονοῦντες δὲ ὡς δεῖ, ἀλλὰ τὴν ἀρετὴν μὲν ἔξωθεν σχήματι μόνῳ περικείμενοι διχῇ τμηθήσονται κατὰ τὴν φοβερὰν ἡμέραν τῆς κρί σεως, ἥ ἐστιν ἀπὸ τοῦ πνεύματος εἰς τὸ διηνεκὲς ἀλλοτρίωσις· νῦν μὲν γὰρ εἰ καὶ μὴ ἀνακέκραται τοῖς ἀναξίοις, ἀλλ' οὖν παρεῖναί πως δοκεῖ τοῖς ἅπαξ ἐσφραγισμένοις τὴν ἐκ τῆς ἐπιστροφῆς αὐτῶν σωτηρίαν ἀναμένων. τότε δὲ ἐξ ὅλης τῆς βεβηλωσάσης αὐτοῦ τὴν χάριν ψυχῆς ἀποτμηθήσεται καὶ μετὰ τῶν ὑποκριτῶν τὸ μέρος αὐτοῦ τεθήσεται. ὑποκριτὰς δέ φησι τοὺς τὰ ὀρθὰ μὲν διδάσκειν πειρωμένους, δι' ὧν δὲ ποιοῦσιν καταβλάπτοντας πλείω τοὺς μαθητευομένους. ἐπὶ τοίνυν, φησίν, τῶν οὐ κατὰ τὸ δέον χρησομένων ἐν τῷ παρόντι βίῳ τῇ ἐγχειρισθείσῃ αὐτοῖς λειτουργίᾳ παρὰ κυρίου οὐ μόνον οὐ προσθήσει ἑτέραν, ἀλλὰ καὶ τὴν ἤδη μετουσίαν αὐτοῖς ἐγγενομένην τοῦ πνεύματος, οὗ ἔτυχον πρὸς ἐκ κλησιαστικὴν λειτουργίαν προχειρισθέντες, ἀφελόμενος, οὕτως αὐτοὺς παραδώσει τῇ κολάσει· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι παραδοθῆναί τινα εἰς κόλασιν· οὐ γὰρ σωματικὴν ὑποφαίνει τομήν, ἀλλὰ τὴν τῆς υἱοθεσίας τοῦ πνεύματος γύμνωσιν. κολάζονται τοίνυν ἀνθ' ὧν ἐγέλων, βρύξουσι δὲ "τοὺς ὀδόντας" λογιζόμενοι τὸ τέλος τοῦ πόνου καὶ τὴν ὑπερβολὴν τῆς κολάσεως. 278 Mt 24, 51 Τί ἐστιν τὸ διχοτομηθῆναι, ἐξετάσωμεν. ὅτε γέγονεν ἐν ἀρχαῖς ὁ Ἀδάμ, τὸ ἐντελέστατον κάλλος ἀποδιδοὺς τῇ φύσει ὁ θεὸς μέτοχον αὐτὸν ἀποτελεῖ τοῦ ἰδίου πνεύματος· "ἐνεφύσησε" γὰρ "εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς"· τὸ γὰρ ἀληθῶς ζωοποιοῦν τὸ πνεῦμά ἐστι τῆς ζωῆς, τοῦτ' ἔστι Χριστοῦ. ἐπειδὴ δὲ παρώλισθεν ἐξ ἀπάτης εἰς ἁμαρ τίαν, ἀπενοσφίσθη τὸ πνεῦμα. εὐδοκήσαντος δὲ τοῦ θεοῦ καὶ πατρὸς "ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ" καὶ εἰς τὸ ἀρχαῖον ἀνα κομίσαι κάλλος τὴν τῶν ἀνθρώπων φύσιν, ἀπελάβομεν διὰ τῆς χάριτος, ὅπερ ἡ τῆς ἁμαρτίας παρεισδρομὴ ἡμᾶς ἐζημίωσεν· ἐνεφύσησε γὰρ Χριστὸς ἡμῖν μετὰ τὴν ἀνάστασιν καὶ εἰς τὸ ἀρχαῖον ἡμᾶς ἀνακαινίζων κάλλος· "λάβετέ" φησι "πνεῦμα ἅγιον". ἑνοῦται τοιγαροῦν ἡμῖν τὸ πνεῦμα· "ὁ κολλώμενος" γὰρ "τῷ κυρίῳ ἓν πνεῦμά ἐστιν". οὐκοῦν ἐν τοῖς κατ' εὐσέβειαν σπουδάσμασι καταληφθέντες ἐπὶ τοῦ τέλους τὸ πλῆρες ἀπολαμβάνομεν, ὡς ἐν ἀρραβῶνος τάξει τὸ πνεῦμα νῦν ἔχοντες, κατηγορούμενοι δὲ ἐν ἁμαρτίαις καὶ αὐτὸν ζημιούμεθα τὸν ἀρραβῶνα τοῦ πνεύματος· ἀποτέμνεται γὰρ καὶ ἀπανίσταται ὥσπερ κατὰ τὸν τῆς κρίσεως καιρόν. καὶ ταύτην εἶναί φαμεν, ἣν ἐνθάδε φησὶ διχοτόμησιν· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι δοθῆναί τινα εἰς κόλασιν. 279 Mt 24, 51 Ἐν τῷ καιρῷ τῆς συντελείας ἀφαιρεῖται τὸ πνεῦμα τὸ ἅγιον· οὐ γὰρ οἷόν τε σὺν τῷ πνεύματι δοθῆναί τινα εἰς κόλασιν.