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

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; your recompense shall be returned upon your own head." 303 Mt 27, 21-26 These things are a great refutation of the Jews, who chose a robber and a murderer rather than Christ; so much did they care for what is just, and in this way, for the sake of piety, they accused Christ; and when he who had been chosen to judge was freeing him, they urge him to undergo the sentence of death, he who is the guide and teacher of all piety, <and> so that they might endure a still more burdensome punishment, they cried out, saying: "Away with this man, release to us Barabbas." Behold, clearly "they denied the Holy and Righteous One," as the blessed Peter says, "and asked for a murderer to be granted" to them, so that they might be partners of his portion. 304 Mt 27, 24 Pilate, having neglected right and just judgment, did not even consider handing over an innocent man to death, although he had the authority to release him; and he washes his hands, supposing himself through this to be free from sin, which is a foolish thing to think. Perhaps, being a Gentile, he thought that water is sufficient for the cleansing of sins. 305 Mt 27, 25 The Lord accused them of this impious cry, saying through the voice of Jeremiah: "I have forsaken my house, I have abandoned my heritage; <I have given the beloved of my soul into the hands of her enemies. My heritage has become> to me like a lion in the forest; she has raised her voice against me, therefore I have hated her." And somewhere the prophet Hosea also spoke concerning the impiety of the Jews: "Woe to them, for they have fled from me; they are wretched, because they have acted impiously against me. I redeemed them, but they spoke lies against me. Their rulers will fall by the sword because of the unruliness of their tongue." 306 Mt 27, 32 The Savior is led to the saving passion. And they placed his cross on Simon of Cyrene. But another of the holy evangelists said that Jesus himself "bore" the wood. But both are entirely true; for the Savior carried the cross, but somewhere in the middle of the road they met the Cyrenian, seized him, and placed the cross upon him. For it has been said concerning him through the voice of Isaiah, that "a child is born to us, and a son is given to us, whose government is on his shoulder;" for the cross has become his government, through which he has reigned over what is under heaven, if it is true that he became "obedient unto death, even death on a cross, wherefore God also has highly exalted him." 307 Mt 27, 33 Concerning the place of the skull, it has come down to us that the Hebrews hand down the tradition that the body of Adam was buried there, and since "in Adam all" die, Adam also rose and "in Christ all will be made alive." 308 Mt 27, 38 Have you seen how the creator and lord of all things restores his nature? For, restoring this to its original state by becoming as we are, for our sake he endured our sufferings on our behalf. But while he was hanging from the cross, two robbers were crucified with him, which was admittedly an outrage, as far as the intention of the Jews was concerned, yet a reminder of the prophecy which says: "and he was numbered with the transgressors." But through his sufferings, good things run to us; for it is true that "by his stripes we were healed." These two robbers prefigured the two peoples, of whom the one displayed his ingratitude until the end and did not even confess that he was suffering the ultimate captivity, which he endured under the Romans, as a defense against his outrages against Christ, while the other at the very end did not despair of forgiveness, but corrected the rawness of his evils with theology. And indeed, the Lord's enduring of the cross between the robbers revealed his voluntary <death, his> presence to the two peoples, to whom he willingly came, wishing both through his incarnation

προαπηγγελμένα· ὁ μὲν γάρ φησιν· "οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ". ὁ δέ· καθὼς "ἐποίησας, οὕτως ἔσται σοι· τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς τὴν κεφαλήν σου". 303 Mt 27, 21-26 Μέγας ἔλεγχος ταῦτα τῶν Ἰουδαίων λῃστὴν καὶ φονέα ἑλομένων μᾶλλον ἢ τὸν Χριστόν· τοσοῦτον αὐτοῖς ἔμελε τοῦ δικαίου καὶ οὕτως διὰ τὴν ὁσιότητα κατηγόρουν Χριστοῦ· καὶ τοῦ κρίνειν λαχόντος ἐλευ θεροῦντος αὐτὸν θανάτου ψῆφον ὑποστῆναι παρακαλοῦσιν τὸν πάσης εὐσεβείας καθηγητὴν καὶ διδάσκαλον, <καὶ> ἵνα ἔτι φορτικωτέραν ὑπο μείνωσι τὴν κόλασιν, ἀνέκραγον λέγοντες· "αἶρε τοῦτον, ἀπόλυσον ἡμῖν τὸν Βαραββᾶν". ἰδοὺ δὴ σαφῶς "τὸν ἅγιον καὶ δίκαιον ἠρνήσαντο" καθά φησιν ὁ μακάριος Πέτρος "καὶ ᾔτησαν ἄνδρα φονέα χαρισθῆναι" αὐτοῖς, ἵνα τῆς ἐκείνου μερίδος ἔσονται κοινωνοί. 304 Mt 27, 24 Ἀμελήσας τῆς ὀρθῆς καὶ δικαίας κρίσεως ὁ Πιλᾶτος οὐδὲ ἐλο γίσατο ἐκδοῦναι ἀναίτιον εἰς θάνατον καίπερ κύριος ὢν τοῦ ἐξελέσθαι αὐτόν· καὶ νίπτεται τὰς χεῖρας ὑπονοήσας ἑαυτὸν διὰ τούτου τῆς ἁμαρ τίας ἐλεύθερον, ὅπερ ἐστὶν μωρὸν ἐννοῆσαι. τάχα δὲ ὡς ἐθνικὸς ἐνό μιζεν, ὅτι ἀρκεῖ αὐτὸ πρὸς καθαίρεσιν ἁμαρτημάτων τὸ ὕδωρ. 305 Mt 27, 25 Ταύτην αὐτῶν τὴν ἀνοσίαν καταβοὴν ᾐτιᾶτο λέγων ὁ κύριος διὰ φωνῆς Ἰερεμίου· "ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονο μίαν μου <ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. ἐγενήθη ἡ κληρονομία μου> ἐμοὶ ὡς λέων ἐν δρυμῷ· ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα αὐτήν". ἔφη δέ που περὶ τῆς τῶν Ἰου δαίων ἀνοσιότητος καὶ ὁ προφήτης Ὠσηέ· "οὐαὶ αὐτοῖς, ὅτι ἀπεπή δησαν ἀπ' ἐμοῦ· δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ· ἐγὼ δὲ ἐλυτρω σάμην αὐτούς, αὐτοὶ δὲ κατελάλησαν κατ' ἐμοῦ ψευδῆ. πεσοῦνται ἐν ῥομφαίᾳ οἱ ἄρχοντες αὐτῶν δι' ἀπαιδευσίαν γλώττης αὐτῶν". 306 Mt 27, 32 Ἄγεται μὲν ὁ σωτὴρ ἐπὶ τὸ σωτήριον πάθος. Σίμωνι δὲ Κυρη ναίῳ ἐπέθηκαν τὸν σταυρὸν αὐτοῦ. ἕτερος δὲ τῶν ἁγίων εὐαγγελιστῶν καὶ αὐτὸν ἔφη τὸν Ἰησοῦν "βαστάσαι" τὸ ξύλον. ἀληθῆ δὲ πάντως ἀμφότερα· ἤνεγκε μὲν γὰρ τὸν σταυρὸν ὁ σωτήρ, κατὰ μέσην δέ πως τὴν ὁδὸν ὑπαντήσαντες τὸν Κυρηναῖον κατεσχήκασιν καὶ μετέθηκαν ἐπ' αὐτὸν <τὸν> σταυρόν. εἴρηται γὰρ περὶ αὐτοῦ διὰ φωνῆς Ἠσαίου, ὅτι "παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ"· ἀρχὴ γὰρ αὐτοῦ γέγονεν ὁ σταυρός, δι' οὗ βεβασίλευκε τῆς ὑπ' οὐρανοῦ, εἴπερ ἐστὶν ἀληθές, ὅτι "μέχρι θανάτου" γέγονεν "ὑπήκοος, θανάτου δὲ σταυροῦ, διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν". 307 Mt 27, 33 Περὶ τοῦ κρανίου τόπου ἦλθεν εἰς ἡμᾶς, ὅτι Ἑβραῖοι παρα διδόασιν τὸ σῶμα τοῦ Ἀδὰμ ἐκεῖ τεθάφθαι καὶ ἐπεὶ "ἐν τῷ Ἀδὰμ πάντες" ἀποθνῄσκουσιν, ἀνέστη καὶ ὁ Ἀδὰμ καὶ "ἐν Χριστῷ πάντες ζωοποιηθήσονται". 308 Mt 27, 38 Εἶδες πῶς ὁ τῶν ὅλων γενεσιουργὸς καὶ κύριος τὴν αὐτοῦ φύσιν ἐπανορθοῖ· ταύτην γὰρ εἰς τὸ ἐν ἀρχαῖς ἀναφέρων διὰ τοῦ γενέσθαι καθ' ἡμᾶς δι' ἡμᾶς τὰ ἡμῶν ὑπὲρ ἡμῶν ὑπέμεινε πάθη. ἀπηρτημένῳ δὲ τοῦ σταυροῦ συνεκρέμαντο αὐτῷ δύο λῃσταὶ καὶ ὕβρις μὲν ὁμολογου μένως τό γε ἧκον εἰς τὸν τῶν Ἰουδαίων σκοπὸν πλὴν ἀνάμνησις προ φητείας λεγούσης· "καὶ μετὰ ἀνόμων ἐλογίσθη". ἀλλὰ διὰ τῶν αὐτοῦ παθημάτων εἰς ἡμᾶς τρέχει τὰ ἀγαθά· ἀληθὲς γάρ, ὅτι "τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν". οἱ δύο οὗτοι λῃσταὶ τοὺς δύο ὑπέγραφον λαούς, ὧν ὁ μὲν μέχρι τελευτῆς τὴν ἀγνωμοσύνην ἐπεδείξατο καὶ οὐδὲ τὴν ἐσχάτην αἰχμαλωσίαν, ἣν ὑπὸ Ῥωμαίων ὑπέμεινεν, εἰς ἄμυναν τῶν κατὰ Χριστοῦ παροινιῶν ὡμολόγησεν ὑφίστασθαι, ὁ δὲ πρὸς αὐτῷ τῷ τέλει οὐκ ἀπέγνω τῆς ἀφέσεως, ἀλλὰ τὸ ὠμὸν τῶν κακῶν θεολογίᾳ διωρθώ σατο. τό τε μὴν μέσον τῶν λῃστῶν σταυροῦ ἀνασχέσθαι τὸν κύριον τὸν ἑκούσιον αὐτοῦ <θάνατον τὴν> πρὸς τοὺς δύο λαοὺς ἀπεκάλυψε παρου σίαν. πρὸς οὓς ἑκὼν παρεγίνετο, ἀμφοτέρους τῇ ἑαυτοῦ ἐνανθρωπήσει βουληθεὶς