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

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 lifted his heel against me." John made this clearer; for he said that the Lord had said, that "It is he to whom I, after I have dipped it, will give the morsel." 288 Mt 26, 24 Not as if something, whether good or bad, perhaps exists for those who have not yet come into being and are outside of sensation (for it is utterly foolish to think so), but that for those who are about to fall into all misery, if they were to be brought into being by God, non-existence is surely much and incomparably better. 289 Mt 26, 26-28 The Lord gives thanks, having taken the cup, that is, in the form of a prayer He converses with God the Father, showing Him as a partner, as it were, and one who approves of the life-giving blessing to be given to us, while at the same time also giving us a type, to first give thanks and then to break the bread and distribute it. Wherefore we also, placing the aforesaid things before the eyes of God, earnestly pray that they be transformed into a spiritual blessing for us, so that by partaking of them we may be sanctified bodily and spiritually. But He spoke demonstratively, "this is my body" and "this is my blood," so that you might not think that what appears is a type, but that through some ineffable energy of the all-powerful God, the things offered are truly transformed into the body and blood of Christ, by partaking of which we receive the life-giving and sanctifying power of Christ; for it was necessary for Him to be divinely mingled with us through the Holy Spirit, just as with our bodies through His holy flesh and precious blood. Which indeed we have for a life-giving blessing, as in bread and wine, so that we might not be stupefied, seeing flesh and blood set forth on the holy tables of the churches; for God, condescending to our weaknesses, sends into the elements set forth the power of life and transfers them to the efficacy of His own life. And do not doubt that this is true, since He Himself clearly says "this is my body" and "this is my blood," but rather receive the Savior's word with faith; for being the Truth, He does not lie. 290 Mt 26, 26- 28 After Judas had departed, the Savior delivered the saving mystery to the eleven; for since Christ, having risen, was a little later about to ascend with His own flesh to the Father, so that we might have the presence of His body—for without the presence of Christ it is impossible for man to be saved and freed from death and sin, if Life is not with us—He therefore gave us His own body and blood, so that through them the power of corruption might be destroyed, and He might dwell in our souls through the Holy Spirit, and we might become partakers of sanctification and be named heavenly and spiritual men. Since after the resurrection Christ was about to be taken up to the Father with His body, for this reason He has given us His own body and blood, so that His flesh and blood, dwelling in us, might make us holy and partakers of immortality. 291 Mt 26, 29 Until I drink it new in the kingdom; the drinking of wine not only satisfies a need, but also brings all manner of pleasure to the senses. But after the resurrection from the dead, when the corruption of human bodies has been shaken off, the very nature of things will also be changed to newness, so that our joy itself will also be new. The mixture of wine is a symbol of sober-mindedness, which He also says will become new; and He does not say that the drink itself will be entirely new, but what comes from it, that is, the joy; for after the resurrection, human nature will depart from its accustomed and earthly delight, and it will pass over to a newness of delight of Him, that is, of Christ our Savior of all. the innate and proper joy to the

μακαρίου ∆αβὶδ ᾐτιᾶτο λέγων· "σὺ δέ, ἄνθρωπε ἰσό ψυχε, ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα". καὶ πάλιν· "ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν". αὐτὸ δὲ τοῦτο σαφέστερον ὁ Ἰωάννης ἐποίησεν· ἔφη γὰρ εἰρηκέναι τὸν κύριον, ὅτι "ἐκεῖνός ἐστιν, ᾧ ἐγὼ βάψας δώσω τὸ ψωμίον". 288 Mt 26, 24 Οὐχ ὡς ὄντος τινὸς ἢ ἀγαθοῦ ἢ φαύλου τυχὸν τοῖς οὔπω γενο μένοις ἔξω αἰσθήσεως οὖσιν (ἔτι κομιδῇ εὔηθες τὸ οὕτω νοεῖν), ἀλλ' ὅτι τοῖς μέλλουσιν ἀθλιότητος ἁπάσης εἴσω πεσεῖν, εἰ πρὸς τὸ εἶναι ἐμπαρενεχθεῖεν ὑπὸ θεοῦ, πολὺ δήπου καὶ ἀσυγκρίτως ἀμείνων ἡ ἀνυπαρξία. 289 Mt 26, 26-28 Εὐχαριστεῖ ὁ κύριος λαβὼν τὸ ποτήριον, τοῦτ' ἔστιν ἐν σχήματι προσευχῆς διαλέγεται τῷ θεῷ καὶ πατρὶ κοινωνὸν ὥσπερ αὐτὸν καὶ συνευδοκητὴν ἀποφαίνων τῆς δοθησομένης ζωοποιοῦ εὐλογίας ἡμῖν, ἅμα δὲ καὶ ἡμῖν τύπον διδοὺς πρῶτον εὐχαριστεῖν καὶ οὕτω κλᾶν τὸν ἄρτον καὶ διαδιδόναι. διὸ καὶ ἡμεῖς ἐπ' ὄψεσι θεοῦ τὰ προειρημένα τιθέντες δεόμεθα ἐκτενῶς εἰς εὐλογίαν ἡμῖν μεταπλασθῆναι τὴν πνευμα τικήν, ἵνα μετασχόντες αὐτῶν ἁγιασθῶμεν σωματικῶς καὶ πνευματικῶς. δεικτικῶς δὲ εἶπε τοῦτό μού ἐστιν σῶμα καὶ τοῦτό μού ἐστιν τὸ αἷμα, ἵνα μὴ νομίσῃς τύπον εἶναι τὰ φαινόμενα, ἀλλὰ διά τινος ἀρρή του ἐνεργείας τοῦ πάντα ἰσχύοντος θεοῦ μεταποιεῖσθαι εἰς σῶμα καὶ αἷμα Χριστοῦ κατὰ τὸ ἀληθὲς τὰ παρενηνεγμένα, ὧν μετασχόντες τὴν ζωοποιὸν καὶ ἁγιαστικὴν δύναμιν τοῦ Χριστοῦ εἰσδεχόμεθα· ἔδει γὰρ αὐτὸν διὰ τοῦ ἁγίου πνεύματος ἐν ἡμῖν θεοπρεπῶς συνανακίρνασθαι ὥσπερ τοῖς ἡμετέροις σώμασι διὰ τῆς ἁγίας σαρκὸς αὐτοῦ καὶ τοῦ τι μίου αἵματος. ἃ δὴ καὶ ἐσχήκαμεν εἰς εὐλογίαν ζωοποιὸν ὡς ἐν ἄρτῳ τε καὶ οἴνῳ, ἵνα μὴ ἀποναρκήσωμεν σάρκα τε καὶ αἷμα προκείμενα βλέποντες ἐν ἁγίαις τραπέζαις ἐκκλησιῶν· συγκαθιστάμενος γὰρ ὁ θεὸς ταῖς ἡμετέραις ἀσθενείαις ἐνίησι τοῖς προκειμένοις δύναμιν ζωῆς καὶ μεθίστησιν αὐτὰ πρὸς ἐνέργειαν τῆς ἑαυτοῦ ζωῆς. καὶ μὴ ἀμφιβάλῃς, ὅτι τοῦτό ἐστιν ἀληθὲς αὐτοῦ λέγοντος ἐναργῶς τοῦτό μού ἐστιν τὸ σῶμα καὶ τοῦτό μού ἐστιν τὸ αἷμα, δέχου δὲ μᾶλλον πίστει τοῦ σωτῆρος τὸν λόγον· ἀλήθεια γὰρ ὢν οὐ ψεύδεται. 290 Mt 26, 26- 28 Μετὰ τὸ ἐξελθεῖν τὸν Ἰούδαν παραδίδωσιν ὁ σωτὴρ τοῖς ἕνδεκα τὸ σωτηριῶδες μυστήριον· ἐπειδὴ γὰρ μικρὸν ὕστερον ἔμελλεν ὁ Χρι στὸς ἀναστὰς μετὰ τῆς ἰδίας σαρ κὸς ἀναφοιτῆσαι πρὸς τὸν πατέρα, ἵνα τὴν τοῦ σώματος αὐτοῦ παρ ουσίαν ἔχωμεν- ἄνευ γὰρ τῆς παρουσίας τοῦ Χριστοῦ ἀδύνατον σωθῆναι ἄνθρωπον καὶ ἀπαλλα γῆναι θανάτου καὶ ἁμαρτίας μὴ συν ούσης ἡμῖν τῆς ζωῆς-ἔδωκεν οὖν ἡμῖν τὸ ἴδιον σῶμά τε καὶ αἷμα, ἵνα δι' αὐτῶν καὶ τὸ τῆς φθορᾶς καταλύηται κράτος, ἐνοικίζηται δὲ ταῖς ἡμετέραις ψυχαῖς διὰ τοῦ ἁγίου πνεύματος, καὶ γενώμεθα ἁγιασμοῦ μέτοχοι καὶ οὐράνιοι ἄν θρωποι καὶ πνευματικοὶ χρημα τίσωμεν. Ἐπειδὴ μετὰ τὴν ἀνάστασιν ἔμελλεν ὁ Χριστὸς ἀναληφθῆναι πρὸς τὸν πατέρα μετὰ σώματος, διὰ τοῦτο δέδωκεν ἡμῖν τὸ ἴδιον σῶμά τε καὶ αἷμα, ἵνα ἐνοικιζομένη ἐν ἡμῖν ἡ αὐτοῦ σὰρξ καὶ τὸ αἷμα ποιήσῃ ἡμᾶς ἁγίους καὶ τῆς ἀθανα σίας μετόχους. 291 Mt 26, 29 Ἕως αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ· τοῦ οἴνου πόσις οὐ χρείαν ἀποπληροῖ μόνον, ἀλλὰ καὶ πανποικίλην ἡδονὴν τῇ αἰσθήσει προσφέρει. μετὰ δὲ τὴν ἐκ νεκρῶν ἀνάστασιν ἀποτιναχθείσης τῆς φθορᾶς τῶν ἀνθρωπίνων σωμάτων καὶ αὐτὴ τῶν πραγμάτων ἡ φύσις πρὸς καινότητα μετοισθήσεται, ὥστε καὶ αὐτὴν ἡμῶν τὴν εὐφροσύνην εἶναι καινήν. σωφροσύνης δὲ σύμβολον τὸ ἐξ οἴνου κρᾶμα, ὃ καὶ γενήσεσθαί φησιν καινόν· καὶ οὔτι που πάντως τὸ πόμα φησὶν ἔσεσθαι καινόν, ἀλλὰ τὸ ἐξ αὐτοῦ συμβαῖνον, τοῦτ' ἔστιν τὴν εὐφροσύνην· ἀναχωρήσει γὰρ μετὰ τὴν ἀνάστασιν ἡ ἀνθρώπου φύσις τῆς αὐτοῦ συνήθους καὶ γηΐνης τέρψεως, μεταχωρήσει δὲ πρὸς καινότητα τρυφῆς αὐτοῦ δηλον ότι τοῦ πάντων σωτῆρος ἡμῶν Χριστοῦ. τὴν ἔμφυτον καὶ ἰδίαν εὐφρο σύνην ταῖς