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

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 David will assure us, saying; "How you have multiplied your mercy, O God; and the sons of men will hope in the shadow of your wings. They will be drunk with abundance and you will give them to drink from the torrent of your delight." But Wisdom again "having mixed her wine in a bowl" and having set forth the loaves; "Come," she says, "eat of my bread and drink the wine which I have mixed for you." 292 Mt 26, 31 The disciples were troubled, not as being fickle, but because the matter was full of much difficulty and the knowledge of this mystery was incomprehensible, how he who raised the dead and performed countless signs beyond human power was delivered over to such a dishonorable death. And this was he who had said through the prophet, "I will strike the shepherd." Therefore David also says to the Father, "for the one you struck, they persecuted." However, this did not happen entirely and in every way by the will of the Father, but he wished him not to suffer, if only the Jews had accepted him. But since they did not accept him, but wished to kill him, the Father consented for the Son, who chose this, to suffer. For this reason it is also said that the Father struck "the shepherd," since he allowed him to suffer, being able to prevent him from suffering. And thus must be understood what was said to Pilate by Christ, that "you would have no authority at all against me, unless it had been given to you from above," instead of: the Father would not have consented for me, who chose to suffer. 293 Mt 26, 32 He did not let the disciples remain in their sadness, but he foretells the resurrection, dispelling their grief, and promises to go before them to Galilee, by which he signifies that he is about to depart from the Jews and move to the Gentiles. He does not appear immediately from heaven—which is why he appeared there. 294 Mt 26, 37-38 But he grieves as a man, and the impassible one makes the properties of the soul and of the body his own. Since the things of humanity are common to him, just as also those things proper only to the divinity have in some way become common to the flesh through the ineffable and inexpressible union, and let what happened not scandalize anyone; for the union of the Word with the flesh, having suffered its own things, will properly confirm in us the mystery of the incarnation. 295 Mt 26, 39 In these words, he calls a cup the stupor through death and the intoxication that, as it were, lulls one to sleep. Yet his asking to decline to drink it, that is, his not taking pleasure in suffering, is an accusation of the impiety of those who crucified him; for surely they would not say, "since he chose to suffer, we are rather servants of his will"; for his refusal will convict them of choosing to speak falsely. 296 Mt 26, 42-44 He intensifies the prayer and through the same words weaves a pattern and an example, setting before us the things concerning himself; for I think that we ought not one time according to eagerness <to offer a prayer>, but rather to approach frequently and not be ashamed to repeat ourselves until our requests are brought to completion; for it was for this reason that Christ also made a third prayer concerning the same things, although he knew very clearly the will of God the Father; or rather, through the third, he confirmed that he had become man. 297 Mt 26, 47-50 Perhaps Judas thought he could escape notice, offering a kiss as a type of love, while having his heart full of unholy schemes. Therefore, as if from drunkenness, he approaches Christ, expecting to display this outstanding virtue as an instrument of deceit and love, and he also added, "Hail, Rabbi." Do you say "hail" to the one entrapped for death through you? Are you not even ashamed of the form of your betrayal? But from this it was possible to see that, having the liar within himself, that is, Satan, he was also lying when he said "hail." And Christ accepted being kissed—and he became more savage than any beast toward this gentleness. 298 Mt 26, 53

τῶν σεβομένων αὐτὸν ἐνιέντος ψυχαῖς καὶ ἀναλόγως τοῖς ἑκάστου μέτροις διανέμοντος· ὅτι δὲ ἐν εὐφροσύναις ἐσόμεθα νοηταῖς, ὁ θεῖος ἡμᾶς ∆αβὶδ πληροφορήσει λέγων· "ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ θεός· οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν. με θυσθήσονται ἀπὸ πιότητος καὶ τὸν χειμάρρουν τῆς τρυφῆς ποτιεῖς αὐτούς". ἡ σοφία δὲ πάλιν "τὸν ἑαυτῆς οἶνον εἰς κρατῆρα κεράσασα" καὶ προθεῖσα τοὺς ἄρτους· "ἔλθατε", φησίν, "φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον, ὃν κεκέρακα ὑμῖν". 292 Mt 26, 31 Ἐταράχθησαν οἱ μαθηταὶ οὐχ ὡς ἐλαφροί τινες, ἀλλ' ὅτι πολλῆς ἔγεμεν ἀπορίας τὸ πρᾶγμα καὶ δυσκατάληπτος ἦν ἡ γνῶσις τοῦ μυστη ρίου τούτου, πῶς ὁ τοὺς νεκροὺς ἀναστήσας καὶ μυρία ποιήσας σημεῖα ὑπὲρ ἄνθρωπον εἰς οὕτως ἄτιμον παρεδόθη θάνατον. οὗτος δὲ ἦν ὁ διὰ τοῦ προφήτου εἰρηκὼς "πατάξω τὸν ποιμένα". διὸ καὶ ὁ ∆αβίδ φησιν πρὸς τὸν πατέρα, "ὅτι ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν". πλὴν οὐ πάντη τοῦτο καὶ πάντως γέγονεν βουλήσει τοῦ πατρός, ἀλλ' ἤθελε μὲν μὴ παθεῖν αὐτόν, εἴγε προσεδέξαντο οἱ Ἰουδαῖοι. ἐπειδὴ δὲ οὐ προσήκαντο, ἀλλ' ἠθέλησαν φονεῦσαι, συγκατέθετο ὁ πατὴρ τῷ υἱῷ τοῦτο παθεῖν ἑλομένῳ. διὸ καὶ λέγεται, ὅτι ὁ πατὴρ ἐπάταξε "τὸν ποι μένα", ἐπειδήπερ εἴασεν αὐτὸν παθεῖν δυνάμενος κωλῦσαι μὴ παθεῖν. οὕτω δὲ νοητέον καὶ τὸ εἰρημένον πρὸς Πιλᾶτον ὑπὸ Χριστοῦ, ὅτι "οὐκ εἶχες ἐξουσίαν οὐδεμίαν κατ' ἐμοῦ, εἰ μὴ ἦν σοι δεδομένον ἄνωθεν", ἀντὶ τοῦ μὴ συνῄνεσεν ὁ πατὴρ ἑλομένῳ μοι παθεῖν. 293 Mt 26, 32 Οὐκ ἀφῆκε τοὺς μαθητὰς μέχρι τῶν σκυθρωπῶν μεῖναι, προ αναγγέλλει δὲ τὴν ἀνάστασιν λύων αὐτῶν τὴν λύπην καὶ ἐπαγγέλλεται προλαμβάνειν αὐτοὺς εἰς τὴν Γαλιλαίαν, δι' οὗ σημαίνει, ὅτι μέλλει ἀποφοιτᾶν τῶν Ἰουδαίων καὶ εἰς τὰ ἔθνη μεταχωρεῖν. οὐκ ἀπ' οὐρανοῦ φαίνεται εὐθέως-διὸ καὶ ἐκεῖ ἐφάνη. 294 Mt 26, 37-38 λυπεῖται δὲ ὡς ἄνθρωπος καὶ τὰ τῆς ψυχῆς καὶ τὰ τοῦ σώματος ἴδια ποιεῖται ὁ ἀπαθής. ἐπειδὴ τὰ τῆς ἀνθρωπότητος κοινά ἐστιν αὐτῷ, ὥσπερ καὶ τὰ μόνῃ τῇ θεότητι πρέποντα κοινά πως γέγονε τῇ σαρκὶ διὰ τὴν ἄρρητον καὶ ἀνέκφραστον ἕνωσιν, καὶ μὴ σκανδαλιζέτω τινὰ τὸ συμβάν· ἡ γὰρ πρὸς σάρκα σύνοδος τοῦ λόγου παθοῦσα τὰ ἑαυτῆς βε βαιώσει καλῶς ἐν ἡμῖν τῆς ἐνανθρωπήσεως τὸ μυστήριον. 295 Mt 26, 39 Ποτήριον ἐν τούτοις τὴν διὰ τοῦ θανάτου κατακάρωσιν ἀποκαλεῖ καὶ τὴν οἱονεὶ πρὸς ὕπνον κατακοιμίζουσαν μέθην. τό γε μὴν παρ αιτεῖσθαι πιεῖν αὐτό, τοῦτ' ἔστιν τὸ μὴ σφόδρα καθ' ἡδονὴν ποιεῖσθαι τὸ παθεῖν, τῆς τῶν σταυρωσάντων δυσσεβείας κατηγορεῖ· οὐ γὰρ δήπου φαῖεν ὡς ἐπείπερ εἵλετο παθεῖν ὑπουργοὶ μᾶλλον ἡμεῖς τοῦ θελήματος· διελέγξει γὰρ αὐτοὺς ψευδομυθεῖν ἑλομένους ἡ παραίτησις. 296 Mt 26, 42-44 Ἐπιτείνει τὴν προσευχὴν καὶ διὰ τῶν αὐτῶν ἐξυφαίνει λόγων ὑποτύπωσιν καὶ ὑπογραμμὸν τὰ καθ' ἑαυτὸν ἡμῖν παρατιθείς· οἶμαι γὰρ δεῖν οὐχὶ μίαν ἡμᾶς τὸ κατὰ προθυμίαν <προσευχὴν προσάγειν>, προσιέναι δὲ μᾶλλον συχνῶς καὶ ταυτολογοῦντας οὐκ ἐρυθριᾶν ἄχρις ἂν ἡμῖν εἰς πέρας ἐξοίχοιτο τὰ αἰτήματα· διὰ γὰρ τοῦτο καὶ τρίτην εὐχὴν περὶ τῶν αὐτῶν ἐποιεῖτο Χριστὸς καίτοι μάλα σαφῶς τὴν τοῦ θεοῦ καὶ πατρὸς ἐπιστάμενος βούλησιν· μᾶλλον δὲ διὰ τοῦ τρίτου ἐβεβαίου, ὅτι ἄνθρωπος γέγονεν. 297 Mt 26, 47-50 Τάχα που ᾠήθη ὁ Ἰούδας δύνασθαι λαθεῖν φίλημα μὲν προτείνων εἰς τύπον ἀγάπης, ἀνοσίων δὲ σκεμμάτων μεστὴν ἔχων τὴν καρδίαν. οὐκοῦν ὡς ἐκ μέθης προσέρχεται τῷ Χριστῷ δόλου καὶ ἀγάπης ὄργανον τὴν ἐξαίρετον ἀρετὴν ἀποφαίνειν προσδοκῶν, προσετίθει δὲ καὶ τὸ χαῖρε ῥαββί. χαῖρε λέγεις τῷ παγιδευθέντι πρὸς θάνατον διὰ σοῦ; οὐδὲ τὸ σχῆμα τῆς προδοσίας αἰσχύνῃ; ἀλλ' ἦν ἐντεῦθεν ἰδεῖν, ὅτι τὸν ψεύστην ἔχων ἐν ἑαυτῷ, τοῦτ' ἔστιν τὸν σατανᾶν καὶ χαῖρε λέγων ἐψεύδετο. καὶ τὸ φιληθῆναι κατεδέξατο ὁ Χριστός-καὶ τῆς ἡμερότητος θηρίου παντὸς χαλεπώτερος γέγονεν. 298 Mt 26, 53