Explained by the Blessed Theophylact
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Fr. Christopher Stade
St. John Chrysostom
Russian Orthodox Church
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House Springs, Missouri 63051
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Content:
The Life of the Evangelist Matthew According to Sophronius.
Preface by Blessed Theophylact.
The Gospel according to St. Matthew.
The Magi and the slaying of the children.
John preaches the kingdom of heaven.
The temptation of Christ. The calling of Peter, Andrew, and the sons of Zebedee.
On almsgiving, prayer, and fasting. On disdaining the things of this world.
On not judging anyone. On asking and seeking. the need to beware of false prophets.
The instruction of the apostles.
The parables of the sower and of the kingdom of heaven.
John and Herod. The five loaves and the two fish. Jesus’ walking on the water.
Christ’s Transfiguration. The lunatic. the two-drachma piece.
Those who asked whether it is lawful to divorce one’s wife. The rich man who questioned Jesus.
The hired laborers. The sons of Zebedee. The two blind men.
The day and the hour of the end of the world.
The ten virgins. Those who received the talents. The coming of Christ.
For nine hundred years one of the most beloved and widely read Scriptural commentaries among the Orthodox people of Byzantium, Serbia, Bulgaria, Russia, and Greece has been Bl. Theophylact’s Explanation of the Holy Gospel and Epistles. The comprehensiveness, the patristic authority, and, at the same time, the simplicity of this great work makes it of value to any Christian seeking to understand the meaning of the Gospel preaching.
Here is what Bishop Ignaty Brianchaninov, a renowned spiritual writer and monastic guide of nineteenth century Russia, has to say about this work:
"While reading the evangelists, the novice should also read The Herald, that is, the explanation of the Gospel by Blessed Theophylact, Archbishop of Bulgaria. The reading of The Herald is indispensable. It is an aid to the right understanding of the Gospel and consequently to the most exact practice of it. Moreover, the rules of the Church require that Scripture should be understood as the holy Fathers explain it, and not at all arbitrarily. By being guided in our understanding of the Gospel by the explanation of the holy Fathers, we keep the tradition of the Holy Church."
Bl. Theophylact’s Explanation of the New Testament has not been previously translated into any western European language, although he has been known to western scholars of Byzantium since the time of Erasmus. More attention has been given by historians in recent years to his Letters which provide an insight into life in the Byzantine empire at the time of the First Crusade. In fact, Bl. Theophylact lived and wrote at a turning point of the history of both the Empire and the whole Christian Church.
He was himself a true son of Byzantium, a product of the highly developed cultural and religious civilization emanating from the "queen of cities," Constantinople. Born on the Greek island of Euboia some time between 1050 and 1060, Theophylact went to Constantinople to study under the finest teachers of literature and rhetoric of his time. He was ordained and served as a hierodeacon assisting the patriarch at Agia Sophia, and soon gained renown as a preacher of the Gospel and a master of rhetoric. The Emperor Alexius I Comnenus made him the tutor of his future son-in-law and heir presumptive.
About the year 1090 Theophylact was sent to the Macedonian city of Ochrid to be enthroned as Archbishop of Bulgaria. Ochrid was the capital city of the Bulgarian kingdom that had been conquered by the Byzantines some sixty years earlier. In this demanding position in a conquered territory on the outskirts of the Empire, Bl. Theophylact conscientiously and energetically carried out his archpastoral duties over the course of the next twenty years or so. Although a Byzantine by upbringing and outlook, he was a true father and archpastor of the Bulgarian Church, defending its interests and protecting its independence and prerogatives. He acted vigorously to protect his flock from the propaganda of the heretical Paulicians and Bogomils by ordaining dedicated and educated priests. He endured many slanderous accusations that were made against him both within the diocese and in Constantinople, but he won the respect and love of the faithful who saw his tireless labors on their behalf. The exact year of his repose is not known, but the latest date that can be ascertained from his letters is 1108. The Serbian Orthodox Church, whose jurisdiction in later years came to include Ochrid and Macedonia, commemorates Bl. Theophylact on December 31.
It is during this period of his life as Archbishop of Bulgaria that he wrote his Explanation of the New Testament, at the request of the princess Maria, who was the mother of the imperial boy he had earlier tutored, and who had now become the abbess of a convent. His Letters also date to this time, as well as two other writings for which he is well known: The Life of St. Clement of Ochrid and a treatise entitled The Errors of the Latin's in Ecclesiastical Matters. These works highlight two developments of enormous consequence for the history of the Church. The first is the spread of Orthodoxy Christianity into the Slavic lands; for St. Clement of Ochrid was a disciple of Sts. Cyril and Methodius, and he brought to fruition in Bulgaria the labors begun by his mentors in carrying the Orthodox faith to the Slavs in their own languages. The second is the tragic schism which occurred between the eastern and western halves of the Church. Bl. Theophylact wrote his treatise, The Errors of the Latin's, only some fifty years after the exchange of anathema's between Rome and Constantinople. While firmly defending the Orthodox doctrinal position rejecting the Filioque, Bl. Theophylact writes with a tone of moderation rare for his time, urging from both sides a spirit of conciliation concerning matters of local custom.
The contents of Bl. Theophylact’s Explanation are based entirely on the works of the great Fathers of the early Church, and above all, St. John Chrysostom. Bl. Theophylact employs to perfection the commentary form introduced by St. Photius the Great and known as "links" or "series" (in Greek, seirai; in Latin, catenae). The inspiration behind this form of commentary is the Orthodox desire, and indeed, commandment, to guard and transmit to future generations the living apostolic tradition of the early Church. Therefore, later commentators and Fathers such as St. Photius and Bl. Theophylact, for each passage of Scripture under consideration, would gather together the explanations and interpretations of the early Fathers. The result is not simply the interpretation of one person, but an expression of the consensus of the mind of the Church, in short, what the Church has believed and taught "at all times and in all places."
But Bl. Theophylact’s Explanation does not at all read like a list of quotations. What is truly remarkable is that, although the work is wholly derivative from the tradition of the fathers, in it the reader hears but a single voice speaking clearly as a teacher to a disciple.
Mindful of the need for the wealth of Orthodox Scriptural commentary to be accessible in English, we offer this translation of Bl. Theophylact’s Explanation of the Holy Gospel According to St. Matthew. It is the first volume in a series of what will be, with God’s help, a translation of the complete commentaries of Bl. Theophylact on the New Testament, except for the Book of Revelation which he did not include in his own work.
The translation has been made from the original Greek text of Migne, vol. 123 in the series Patrologia Graeca, with comparisons made to Slavonic, Russian, and modern Greek translations. The English text of the Gospel itself is for the most part that of the King James Version. Revisions to the King James text have been made according to three criteria. First, a few changes were required in order to agree with the text of the Gospel used by Theophylact himself as printed by Migne, where that differs from the Greek text followed by the translators of the KJV. Second, for the purposes of greater clarity, a few archaic Elizabethan usages have been rendered into more modern English. Third, a few words have been retranslated to reflect Orthodox interpretation and usage. For example, in Chapter 26 of St. Matthew, the New Testament Greek word Pascha has been rendered as "Pascha," and not "Passover."
Quotations from the Old Testament used by Bl. Theophylact in his Explanation are taken from Sir Lancelot Brenton’s translation of the Septuagint. But quotations from the Psalms are taken from the Psalter translated by Holy Transfiguration Monastery. For the sake of easier recognition, we have elected to use the form of Hebrew names most familiar to English readers rather than the Greek and Slavonic forms, e.g. Isaiah instead of Esaias, Jeremiah instead of Ieremias, Elijah instead of Elias. In references to the Old Testament we have followed the Septuagint arrangement and numbering of books and chapters. An Old Testament reference within parentheses indicates the arrangements of books as in the King James Version.
Because we intended this work primarily for pious and thoughtful reading of the Holy Scriptures, and only secondarily for academic use, we have kept to an absolute minimum the number of Greek words employed, and indeed footnotes. The Greek words appear in English transcription rather than in Greek script so as to be more recognizable to the general reader, and they are in a form of transcription we deemed most useful to our readers, i.e. no rough breathings, but a primarily alphabetic, rather than phonetic, transcription. Except for a few "scholia" (comments added to the original manuscript by medieval copyists) identified as such, the footnotes are all the product of the translator and editors of this work. In a few places we have omitted a line or two of Bl. Theophylact’s explanation where he defines the meaning of a New Testament Greek word (already clearly translated here into English) in terms of eleventh century Greek. Square brackets within the text of the Explanation indicate a clarifying word or phrase added by the translator; text within parentheses is always Bl. Theophylact himself.
Many people have contributed in vital ways to this translation project. The Rt. Rev. Bishop Hilarion, Deputy Secretary of the Synod of Bishops of the Russian Orthodox Church Outside of Russia, first gave guidance and a blessing to choose the work of Bl. Theophylact as a subject for translation. Hieromonk Kallistos, pastor of St. John Chyrysostom Church in House Springs, Missouri, has done more than can be expressed in words to open doors for this project, and to give his continuing support. Hieromonk Ioanniky of the Prophet Elias Skete on the Holy Mountain of Athos went over the entire manuscript in great detail, providing extensive comments and revisions on all aspects from theology to punctuation. We pray that God will continue to strengthen and protect him in his monastic struggle. The typesetting of the text was undertaken by Galina and Matthew Hanover as a labor of love. Last, but by no means least, is the "brotherhood" of the Chrysostom Press itself, which has given constant and unflagging aid in bringing this work to completion. Editing, proofing, printing, encouragement and support was always near at hand, thanks most of all to Dr. John Johnstone, Dismas Kriegel, James Smith, and Michael Orlando.
If, despite the efforts of these many individuals, there remain errors and flaws in this translation, there is only myself to blame. Having dared to engage in the task of rendering the Holy Gospel and its Orthodox interpretation from one language and culture into another, I beg God’s forgiveness for sin, ignorance, and negligence on my part, and I beg of you, the reader, your prayers and forbearance. Comments, corrections, and inquiries will be gratefully received at:
St. John Chrysostom Fr. Christopher Stade
Russian Orthodox Church June 11/24, 1992
P.O. Box 536 Holy Apostles Bartholomew
House Springs, Missouri 63051 and Barnabas
The Life of the Evangelist Matthew According to Sophronius.
Matthew, also known as Levi, tax collector turned apostle, was the first to compose the Gospel of Christ, in Judea in the Hebrew language for those of the circumcision who believed. It is unknown by whom it was later translated into Greek. The Hebrew text is preserved to this day in the library of Caesarea that was most diligently assembled by the Martyr Pamphilus. The Nazarenes of Berroia in Syria, who use this text, gave me permission to copy it. From this one is easily convinced that where the evangelist makes use of the testimony of the Old Testament Scriptures, either himself, or in the person of our Lord and Saviour Jesus Christ, he does not follow the authority of the Seventy, but of the Hebrew text. It is from the latter that these two passages come: "Out of Egypt have I called My Son" (Mt. 2:15) and "He shall be called a Nazarene." (Mt. 2:23)
Preface by Blessed Theophylact.
Those divine men who lived before the law were not taught by writings and books, but they had a pure mind and so were enlightened by the radiance of the Holy Spirit. Thus they knew the will of God, and He Himself conversed with them mouth to mouth. Such were Noah, Abraham, Job, and Moses. But when men grew weak and became unworthy to be enlightened and instructed by the Holy Spirit, God Who loves mankind gave the Scriptures so that at least by these means they might be made mindful of the will of God. So also did Christ converse in person with the apostles, and He sent the grace of the Spirit to be their teacher. But after these events heresies would arise and our morals would be corrupted. Therefore it was His good pleasure that the Gospels be written down in order to teach us the truth, so that we would not be drawn away by the falsehood of these heresies, and our morals would not altogether be corrupted. He gave us four Gospels, perhaps because we learn from them the four universal virtues: courage, prudence, righteousness, and self-control. We learn courage when the Lord says, "Fear not them which kill the body, but are not able to kill the soul" (Mt. 10.28); we learn prudence when He exhorts, "Be ye wise therefore as serpents" (Mt. 10:16); we learn righteousness when He teaches, "Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Mt. 7:12); and we learn self-control when He declares, "Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Mt. 5:28). For another reason are there four Gospels: because these are pillars of the world. As the world is divided into four parts, east, west, north, and south, it was right that there also be four pillars. And for another reason are there four Gospels: because these contain four elements: teachings, commandments, warnings, and promises. To those who believe the teachings and observe the commandments, God promises the good things that are to come. But those who do not believe the teachings and do not keep the commandments, He threatens with the punishments that are to come.
It is called "Gospel" because it announces to us things that are good, namely, remission of sins, being counted as righteous, ascent into the heavens, and adoption as sons by God. It also announces that we can receive these things easily. For we ourselves have not labored to obtain these good things, nor have we received them as a result of our own accomplishments, but by God’s grace and love for man we have been deemed worthy of such good things.
The Gospel according to St. Matthew.
There are four evangelists; two of them, Matthew and John, were of the company of the twelve, and two, Mark and Luke, were of the seventy. Mark was also a follower and disciple of Peter, and Luke, of Paul. Matthew, then, first wrote the Gospel, in the Hebrew language for the Jews who believed, eight years after Christ’s Ascension. Some say that John translated it from the Hebrew language into Greek. Mark wrote his Gospel ten years after the Ascension, instructed by Peter. Luke wrote his Gospel fifteen years after the Ascension, and John the most wise Theologian, thirty two years after the Ascension.
It is said that after the death of the first three evangelists, the three Gospels were brought to John while he yet lived that he might see them and judge if they had been composed according to the truth. When John saw them he fully accepted the grace of the truth in them; and whatever the other evangelists had omitted, he himself completed, and whatever they had touched on briefly, he elaborated in his own Gospel. This was the beginning of theology. Since the other evangelists had not mentioned the existence of God the Word from before the ages, John himself spoke the word of God, that is, theology, concerning this, so that no one would think that God the Word was a mere man, that is, without divinity. For Matthew speaks only of the existence of Christ in the flesh, as he was writing for the Jews for whom it sufficed to learn that Christ was begotten from Abraham and David. A Jew who believes is content to know that Christ is from David.
You might ask, "Was not one evangelist enough?" Listen, then: one was enough, but four were allowed to write so that the truth might be revealed all the more. When you see these four evangelists, not convening in one place, nor sitting down together, but each one in a different place writing about the same things as if with one mouth, do you not marvel at the truth of the Gospel and say that they spoke by the Holy Spirit? And do not say to me that they do not agree in all points. Look at those things in which they do not agree. Does one evangelist say that Christ was born, and another, that He was not? Or one, that He rose, and another, that He did not? Indeed not! For in the things that are crucial and essential, they speak with one voice. Therefore, if they did not diverge in the essential points, why do you marvel if they appear to vary in minor details? It is precisely because they did not agree in every detail that we can see that they present the truth. For if they had agreed in every point it would cause the suspicion that they had sat down and deliberated together to write the Gospels. Instead, what one evangelist has omitted, another has written down, and it is for this reason that they seem to be at variance on some points. This having been said, let us now turn to the text.
1. The book of the generation. Why did he not say "vision" or "word" as did the prophets who prefaced their writing in this manner: "The vision which Isaiah saw (Is 1:1)," and "The word which came to Isaiah (Is 2:1)." Do you wish to know why? Because the prophets were speaking to hard-hearted and disobedient people, and therefore they would say, "This is a divine vision," or "This is the word of God," so that the people would be frightened and not disdain what was said. But Matthew was addressing believers who were obedient and of a good disposition, and for this reason he did not begin in the manner of the prophets. I will also add that what the prophets saw, they saw noetically, that is, with their minds, envisioning these things by the Holy Spirit; and this is why they called them "visions." But Matthew did not see Christ noetically, nor did he envision Him in his mind, but he was with Him tangibly and listened to Him with his senses and saw Him in the flesh. Therefore he did not say, "The vision which I saw," but "The book of generation." Of Jesus. The name "Jesus" is not Greek but Hebrew, meaning "Saviour," for Iao is the Hebrew word for "salvation." Christ. The Hebrew kings and priests were called "christs" [i.e. "anointed ones"], because they were anointed with the holy oil poured out from a horn held over the head. The Lord, therefore, is called Christ, both as King because He ruled over sin, and as Priest because He offered Himself as a sacrifice for us. He Himself was pre-eminently anointed with the true oil, the Holy Spirit; for who else possessed the Spirit as did the Lord? In the saints, the grace of the Holy Spirit was at work, but in Christ it was not the grace of the Spirit at work, but rather Christ being of one essence with the Spirit worked the miracles. The Son of David. Since Matthew had said "Jesus," he added "the Son of David," so that you would not think he was speaking of the other Jesus [i.e. Joshua]; for there was another renowned Jesus, who became commander after Moses, but he was called "son of Nave," and not "son of David." For he preceded David by many generations and was not of the tribe of Judah, from which David was descended, but of another. The son of Abraham. Why did he place David before Abraham? He did so because to the Jews David had greater renown, both because he was more recent than Abraham and because he was more illustrious on account of his kingdom. For of the kings, David was the first to please God, and he received the promise from God that the Christ would arise from his seed. For this reason all men called Christ "the Son of David." And indeed David was also a symbolic type of Christ; for just as David ruled after Saul, that outcast from God who was rejected, so too Christ came in the flesh to reign over us after Adam had been deprived of the kingship and the dominion which he had over all things, both animals and demons.
2. Abraham begat Isaac. Matthew begins the genealogy with Abraham because he was the father of the Hebrews, and because he first received the promises that in his seed all the nations would be blessed (Gen. 22:18). Therefore it is fitting that he should give the genealogy of Christ beginning with Abraham, for the seed of Abraham is Christ by Whom all we nations have been blessed who were formerly cursed. "Abraham" means "father of the nations," and "Isaac," "joy" or "laughter." The evangelist makes no mention of the illegitimate children of Abraham, Ishmael and the others, because the Jews were not descended from them, but from Isaac. And Isaac begat Jacob, and Jacob begat Judah and his brethren. You see that he mentioned Judah and his brothers because the twelve tribes were from them.
3. And Judah begat Pharez and Zarah of Tamar. Tamar was the daughter-in-law of Judah, the wife of his son Er (Gen. 38:6-30). When Er died childless, Judah married her to another of his sons, Onan. But when he, too, was cut down from among the living on account of his wickedness, Judah did not marry her to any other of his sons. But she desired to have a child of the seed of Abraham, and so she put off the garments of a widow, dressed as a harlot, came together with her father-in-law, and from him conceived twin boys. As she was giving birth to them, the first child reached its hand out from her womb, as if it would be born first, and at once the mid-wife marked the extended hand of the child with a scarlet thread so as to distinguish the firstborn. But the child drew its hand back into the womb and the other one was born first, followed by the one who had reached out its hand. So the one who was born first was named "Pharez" which means "interruption," for it had interrupted the natural order; and the child which withdrew its hand was named "Zarah." This account indicates a certain mystery. For just as Zarah first showed his hand and then withdrew it, so, too, the life in Christ appeared in those holy ones who lived before the law and circumcision. For all these were not counted as righteous by the observances of the law and the commandments, but by living the evangelic life of the Gospel. Consider Abraham who left his father and his home for God’s sake and even denied the order of nature by his willingness to sacrifice Isaac. Consider Job, and Melchizedek. But when the law came, this manner of life receded. Just as in the story, Pharez was born and then Zarah came forth again, so too, when the law had been given, the evangelic life later shone forth again, marked with the scarlet thread, that is, sealed with the blood of Christ. The reason why the evangelist mentioned these two children, therefore, is that their birth revealed something mysterious. But there is another reason why he mentions Tamar, who does not appear to be praiseworthy on account of her physical relations with her father-in-law; and that was to show that Christ Who accepted all things for our sake, accepted even to have such forbears as these. It was moreover for this very reason that He was born from them, that He might sanctify them; for He came not to call the righteous, but the sinners.
3-5. And Pharez begat Hezron; and Hezron begat Ram; and Ram begat Amminadab; and Amminadab begat Nahshon; and Nahshon begat Salma; and Salma begat Boaz of Rahab. Some believe Rachab to be that Rahab the harlot who received the spies of Jesus son of Nave [i.e. Joshua son of Nun]. She saved them, and was herself saved as well. He mentions her to show that just as she was a harlot, so, too, was the congregation of the nations, for they went whoring in their practices. But all those who accepted the spies of Jesus, that is, the apostles, and were convinced by their words, were saved from among the nations. And Boaz begat Obed of Ruth. Ruth was a foreigner but nevertheless she was married to Boaz (Ruth 4:13-17). So, too, the Church is from among the Gentiles. For like Ruth, these Gentiles had been foreigners and outside the covenants, yet they forsook their people, their idols, and their father, the devil. And as Ruth was wed to Boaz of the seed of Abraham, so too was the Church taken as bride by the Son of God.
5-6. And Obed begat Jesse; and Jesse begat David the king; and David the king begat Solomon of Uriah’s wife. Again, he mentions Uriah’s wife to show that no one should be ashamed of his forefathers but rather should strive by his own virtue to make even them illustrious. He also mentions Uriah’s wife to show that all are acceptable to God, even those born of adultery, if only they have virtue.
7-11. And Solomon begat Rehoboam; and Rehoboam begat Abia; and Abia begat Asa; and Asa begat Jehoshaphat; and Jehoshaphat begat Joram; and Joram begat Ahaziah; and Ahaziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah; and Hezekiah begat Manasseh; and Manasseh begat Amon; and Amon begat Josiah; and Josiah begat Jeconiah and his brethren, about the time of the deportation to Babylon. The "deportation to Babylon" means the captivity which they later endured when they were all led away into Babylon. For the Babylonians campaigned against them on another occasion, causing less affliction. But on this occasion, the Babylonians carried them all away from their homeland.
12-16. After the deportation to Babylon, Jeconiah begat Salathiel; and Salathiel begat Zerubbabel; and Zerubbabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadok; and Sadok begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; and Jacob begat Joseph the husband of Mary, of whom was born Jesus, Who is called Christ. Why does he give the genealogy of Joseph and not of Mary, the Theotokos? What participation did Joseph have in that seedless birth giving? Surely Joseph was not the true father of Jesus, so that Matthew could give Christ’s genealogy through Joseph? Listen then: Joseph truly had no share in the birth of Christ; and therefore the genealogy of the Theotokos ought to have been given. But as it was not lawful to reckon ancestry through the mother, he did not give the genealogy of the Virgin. And yet, by giving the genealogy of Joseph, Matthew gave her genealogy as well. For it was the law that a woman was not to be taken as wife by a man who was of a different tribe and who was not of her father’s lineage (Num. 36:8-9). This being the law, it is obvious that Joseph’s genealogy includes that of the Theotokos, for she was of the same tribe and the same lineage. If she were not, she could not have been betrothed to him. So the evangelist both kept the law which forbade the reckoning of ancestry through the mother, and at the same time provided the genealogy of the Theotokos by giving the genealogy of Joseph. He calls Joseph "the husband of Mary," according to the common practice. For we are accustomed to call the man who is betrothed the "husband" of her who is betrothed, even before the marriage has taken place.
17. So all the generations from Abraham to David are fourteen generations; and from David until the deportation to Babylon are fourteen generations; and from the deportation to Babylon unto Christ are fourteen generations. He divides the generations into three [different] conditions [of leadership], to show the Jews that although they were ruled by judges, as they were until David, and by kings, as they were until the deportation, and by priests, as they were until Christ, yet it did not benefit them at all in acquiring virtue; but they were in need of the true Judge and King and Priest, Who is Christ. For when the line of their rulers had failed, then Christ came, in accordance with the prophecy of Jacob. How can there be fourteen generations from the deportation to Babylon until Christ when only thirteen persons are mentioned? If the reckoning of ancestry through the mother could be given, we would list Mary as well, and thus complete the number. But since it cannot, how can this be resolved? Some say that he counted the deportation itself as a person [i.e. as a generation].
18. Now the birth of Christ took place in this manner: when His mother Mary had been betrothed to Joseph. Why did God permit her to be betrothed, and thus give men any cause at all for suspicion that Joseph had come together with her? So that she would have a protector in hardships; for Joseph took care of her during the flight to Egypt and preserved her. She was betrothed for another reason: to escape the notice of the devil. For the devil had heard that the Virgin would conceive (Is. 7:14), and was keeping the Virgin under his surveillance. So that the deceiver might be deceived, Joseph betrothed the Ever-virgin, outwardly appearing to be her spouse, but not so in actual deed. Before they came together, she was found to be with child of the Holy Spirit. "Come together" here means "physical relations." For she had conceived before there were any physical relations. Therefore the evangelist is amazed at the extraordinary event and cries out, "she was found."
19. Then Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to divorce her secretly. The law decreed that the adulteress be pilloried, that is, exposed and punished publicly. How, then, was Joseph righteous since he intended to cover up her sin and thus to transgress the law? The answer is, first, that he was righteous for intending to do this very thing. He did not wish to be harsh, but in his great goodness took compassion on her, showing himself to be above the law, and already living in a manner superior to the decrees of the law. Secondly, since he himself knew that she had conceived of the Holy Spirit, he did not wish to pillory and abuse her who had conceived not by adultery but of the Holy Spirit. Behold what the evangelist says: "She was found to be with child." Found by whom? By Joseph; that is, he discerned that she had conceived of the Holy Spirit. Therefore he "was minded to divorce her secretly," for he no longer dared to take as a wife her who had been deemed worthy of such grace.
20. But while he pondered these things, behold, the angel of the Lord appeared unto him in a dream, saying. When the righteous one was uncertain, then the angel appeared in order to show him what to do. The angel appeared to him in a dream, because Joseph had great faith. With the shepherds the angel conversed openly, as they were rough country men; but the angel spoke to Joseph, who was righteous and believing, in his sleep. How could Joseph not believe, when the angel spoke to him of matters that were in his mind and that he had not revealed to anyone? For it says, "while he pondered," but did not speak of, these things, the angel appeared to him. It was right that he believed the angel to be of God, for it is the attribute of God to know the things that are unspoken. Joseph son of David. The angel called him "son of David" to remind him that the prophets had foretold that the Christ would come from the seed of David. It is as if the angel were saying to him, "Do not doubt, but remember David who received the promise concerning Christ." Fear not to take unto thee. Here he shows that Joseph was afraid to keep her, lest he spurn God by harboring an adulteress. Or, in another sense, "Fear not," that is, "Though you fear to touch her who has conceived of the Holy Spirit, do not fear to take her unto thee, that is, to keep her within your house." For in his thoughts and deliberations he had already divorced her. Mary thy wife. This means, you perhaps think that she is an adulteress. But I say to you that she is your wife, that is, she has not been corrupted by anyone, but she is your own betrothed. For that which is conceived in her is of the Holy Spirit. Not only is she acquitted of any unlawful union, but she has conceived in some divine and wondrous manner. Therefore you ought rather to rejoice because of this.
21. And she shall bear a son. So that no one could ask, "How can I believe you that she has conceived of the Holy Spirit?" the angel speaks of the future, saying that she shall bear a son. "For if I tell the truth in this matter, it is clear that what I said concerning her conception of the Holy Spirit is also true." The angel did not say, "She shall bear you a son," but simply, "She shall bear a son." For Mary did not bring forth for Joseph’s sake, but for the whole world; nor did this grace concern him alone, but it was poured out on all. And thou shalt call His name Jesus. "Thou shalt call," as though you were His father, and as the protector of the Virgin. For you must not think, Joseph, that because the conception is of the Holy Spirit that you can leave the Virgin helpless, but rather you will serve her in all things. For He shall save His people from their sins. Here he interprets the name "Jesus," showing that it means "Saviour." The angel says that Jesus will save His people, not only the Jewish people, but also the Gentiles who are eager to believe and to become His people. From whom will He save them? Perhaps from enemies? No, but from their sins. Hence it is clear that it is God Who will be born, for it is the attribute of God alone to forgive sins.
22. Now all this was done, that it might be fulfilled what had been spoken by the Lord through the prophet, saying. Do not think that only now in these recent times did God resolve to do these things, but from before, even from the beginning. For you know the prophets, Joseph, as the student of the law which you are. Remember what was spoken by the law. He did not say, "what Isaiah had spoken," but, "what the Lord had spoken." For it was not man who spoke, but God, through the mouth of the prophet, and therefore the oracle is trustworthy.
23. Behold, the Virgin shall be with child. The Jews say that it is not written in the prophecy "virgin" but "young woman." To which it may be answered that "young woman" and "virgin" mean the same thing in Scripture, for in Scripture "young woman" refers to one who is still a virgin. Furthermore, if it was not a virgin that gave birth, how would it be a sign, something extraordinary? Listen to Isaiah who says, "For this reason the Lord Himself shall give you a sign," and immediately he adds, "Behold, the Virgin" (Is. 7:14). So if it were not a virgin that would give birth, it would not be a sign. The Jews, then, alter the text of Scripture in their malice, putting "young woman" instead of "virgin." But whether the text reads "young woman" or "virgin," it should be understood in either case that it is a virgin who will give birth so that the event may be a miraculous sign. And shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. The Jews say, "How then is it that He was not called Emmanuel but Jesus Christ?" One may answer, "The prophet did not say ‘You shall call,’ but ‘They shall call.’" That is, the events and deeds of His life will show that He is God and that He keeps company with us. For Holy Scripture gives names that are derived from the events of one’s life; for example, "Call his name Plunder Swiftly" (Is. 8:3). Yet where does it record that anyone was ever called by such a name? But since error was despoiled and taken captive at the moment of the Lord’s birth, Scripture gives this as His name, which He acquires from the event.
24. Then Joseph awoke from sleep and did as the angel of the Lord had bidden him. Behold a wakeful, vigilant soul who immediately obeyed. And took unto him his wife. The evangelist continually calls her "the wife of Joseph" to allay evil suspicion and to show that she was not anyone else’s wife but his.
25. And knew her not until she had brought forth. That is, he never came together with her at all. "Until" here does not mean that before the birth he did not know her and afterwards he did, but that he absolutely never knew her. Scripture employs this expression. For example, the raven "returned not unto the ark until the water had dried off from the earth" (Gen 8:7). But neither did it return after the water had dried off. Again, "I am with you until the end of the world" (Gen 28:20). So after the end He will no longer be with the saints? But how can that be? For at that time more than ever will He be with them. So must you understand here "until she brought forth’’ to mean, neither before the birth nor after the birth did he know her. How could he have touched the Holy Virgin having once understood the ineffable birth giving? Her firstborn son. The evangelist does not call Him "her firstborn son" in the sense that she later gave birth to a second son, but simply that He was the first and only child that she bore. For Christ is both the "firstborn" by having been born first, and the "only begotten," in that He had no brother. And he called His name Jesus. And here, too, he shows Joseph’s ready obedience to do everything that the angel had told him to do.
The Magi and the slaying of the children.
1. Now when Jesus was born in Bethlehem of Judea. Being interpreted, "Bethlehem" means "house of bread" and "Judea" means "confession" May we also now become a house of the spiritual bread by means of our confession. In the days of Herod. He mentions Herod so that you, O reader, might learn that the line of rulers and kings of the tribe of Judah had failed, and so by necessity Christ came. For Herod was not a Judean, but an Idumean, the son of Antipater by an Arab woman. So when the line of the rulers had failed, then came the Expectation of the Gentiles, as Jacob had prophesied. The king. There was another Herod, the Tetrarch, and so the evangelist adds the title "king." Behold, there came Magi from the east to Jerusalem. Why did the Magi come? For the condemnation of the Jews. For if the idolatrous Magi believed, what defense could the Jews give? The Magi also came so that the glory of Christ might shine forth all the more through the witness of the Magi who before had been subject to the demons and were enemies of God. "From the east." This, too, is for the condemnation of the Jews; for the Magi came from such a great distance to worship Him, while the Jews, who had Christ there in their midst, persecuted Him.
2. Saying, Where is He that is born King of the Jews? For we have seen His star in the east and are come to worship Him. It is said that these Magi were descendants of Balaam the soothsayer; and that when they discovered Balaam’s oracle, "A star shall arise out of Jacob" (Num. 24:17), they understood the mystery concerning Christ, and so they came desiring to see Him that had been born. "For we have seen His star in the east." When you hear "star," do not think that it was a star such as we see, but a divine and angelic power that appeared in the form of a star. The Magi were astrologers, and so the Lord used what was familiar to them to draw them to Himself. In the same manner, the Lord astonished Peter the fisherman by the multitude of fish which he caught by the name of Christ. That the star was an angelic power is apparent from the fact that it shone even by day, and that it moved as they moved, and stood still as they rested; also, that it moved from Persia in the north to Jerusalem in the south. For a star never moves from north to south. "And are come to worship Him." These Magi are seen to possess great virtue. For if they came to worship Christ in a strange land, how much more would they preach Him with great boldness in Persia?
3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. Herod was troubled because he was a foreigner and feared for his kingdom; for he knew that he was unworthy of it. But why were the Jews troubled? They ought instead to have rejoiced that they would have a king to whom the kings of Persia paid homage. But evil is indeed a senseless thing.
4. And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. The scribes were the teachers of the people, like those whom we call "scholars." God ordained in His providence that these men be asked, so that they would confess the truth, and by this confession be condemned. For those who crucified Him had first confessed Him.
5. And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet. By which prophet? By Micah (Micah 5:2), who said:
6. And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah. Since Bethlehem was small, it was despised, but now it is greatly renowned for Christ Who came forth from it. For all people from the ends of the earth come to venerate this holy Bethlehem. For out of thee shall come a Governor. Rightly did he say, "out of thee shall come" and not "in thee shall remain." For Christ did not remain in Bethlehem, but came out from, that is, left it after His birth, and spent most of His years in Nazareth. The Jews say that this prophecy concerns Zerubbabel, but they plainly are lying; for Zerub-babel (See Haggai and Mt. 1:12) was not born in Bethlehem, but in Babylon. Consider his name: "Zeru" means "seed" or "birth," and "babel" means "Babylon," therefore, "he that was born in Babylon." But even the prophecy refutes them where it says, "His goings forth are from the beginning, and in the days of the age" (Micah 5:2). Of whom else are the goings forth both from the beginning and in the days of this age if not of Christ, Who had two goings forth, that is, a double genesis? The first, His begetting, was from the beginning from the Father, and the second, His Nativity according to the flesh, was in the days of this age, and took its beginning from the Theotokos and occurred in time. Let the Jews say, therefore, that Zerubbabel was from the beginning; but they have no grounds on which to make this claim. Who shall shepherd My people Israel. The prophecy said, "shall shepherd," not "tyrannize" or "devour" them. For the other kings were not shepherds but wolves. But Christ is a shepherd, as He Himself says, "I am the good shepherd" (Jn. 10:11). "My people Israel" means those who believed, whether Jew or Gentile. "Israel" means "seeing God," so all those who see God are Israelites, even those who are Gentiles.
7. Then Herod summoned the Magi secretly. He summoned them secretly on account of the Jews, for he suspected that perhaps the Jews would highly esteem the Child and devise means to save Him as their future liberator. Therefore Herod meets with the Magi secretly. And carefully ascertained from them what time the star had appeared. That is, he learned the exact time. The star had appeared to the Magi before the Lord was born. Since their journey would take a long time, the star appeared well before His birth so that they could worship Him while He was still in swaddling clothes. Some say that the star appeared simultaneously with Christ’s birth, and that the Magi came two years later and found the Lord neither in swaddling clothes nor in the manger, but in the house with His mother when He was two years old. But you, O reader, consider the former interpretation to be better.
8. And he sent them to Bethlehem, and said, Go and search diligently for the Child. He did not say, "search for the king" but "search for the Child," for he could not endure even to utter Christ’s name. From this it is clear that he was in a rage against Christ.
8-9. And when ye have found Him, bring me word again, that I may come and worship Him also. And when they had heard the king, they departed. The Magi were guileless and thought that Herod, too, spoke without guile. And lo, the star which they saw in the east went before them. The star was hidden for a time by God’s providence so that they would inquire of the Jews, and Herod would be troubled, and thus the truth would be made all the more apparent. But when they had departed from Jerusalem, it again appeared and guided them; from which it is clear that the star was a divine power. Until it came and stood over where the young Child was. This, too, was extraordinary. For the star descended from the heights and came closer to the earth to show them the place. For if it had appeared to them from the heights, how would they have been able to know the particular spot where Christ was? For the stars are visible over a great area. So it is that you may see the moon over your house, while it appears to me that it is over my house alone; and, in short, to each one the moon, or a star, appears to stand over them alone. Neither could this star have pointed out where Christ was if it had not descended and all but stood over the head of the Child.
10. When they saw the star, they rejoiced with exceeding great joy. They rejoiced that they had not been led astray but had found what they were seeking.
11. And when they were come into the house, they saw the young child with Mary His mother. At the time of His birth, the Virgin laid the Child in the manger as they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. Joseph and Mary had gone up to Bethlehem to be enrolled there, as Luke says (Lk 2), and as there was a great number of people assembled there for the census, they did not have a house for a time, and so He was born in the cave. Later a house was found and there the Magi saw the Lord. And they fell down and worshipped Him. Behold, what enlightened souls! They saw a pauper, and worshipped. For they had been informed that He was God, and therefore they also offered Him gifts, as to God and man. Listen, then: And when they had opened their treasures, they offered Him gifts: gold and frankincense and myrrh. Gold they offered to Him as to a king, for we pay tribute of gold to the king to whom we are subject. They offered frankincense as to God, for we burn incense to God. They offered myrrh since He would taste of death. For the Jews would prepare the dead for burial with myrrh to preserve the body from corruption. Myrrh, which is dry, desiccates the body and prevents worms from breeding. Do you see the faith of the Magi? They had been taught by the prophecy of Balaam alone that the Lord was both God and King and would be born for our sake. Listen to the prophecy: "He reclined and rested as a lion, and as a young lion; may they be blessed that call Thee blessed" (Num. 24:9). Behold the kingship in the lion, and death in the reclining. Behold the divinity; for only the divine nature has the power to bless.
12. And being warned by God in a dream not to return to Herod, they departed into their own country another way. Consider the sequence of events. First God guided them to faith by means of the star. Then they came to Jerusalem and He taught them through the prophet Micah that Christ was to be born in Bethlehem. And finally, they were warned by means of the angel. They obeyed the warning, that is, the divine speech. Therefore, having received the warning, that is, having accepted the revelation from God, they deceived Herod. They were not afraid of pursuit, but were bold in the power of Him that had been born. Thus they were true witnesses and confessors.
13. And when they had departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother. Do you see now the reason why God permitted the Virgin to be betrothed? It is revealed to you here: that Joseph might care for her and watch over her. The angel did not say, "take thy wife," but "take the mother of the Child." For once his suspicion had been allayed, and the righteous man had understood from the miracles attendant at His birth that everything was of the Holy Spirit, the angel no longer calls her Joseph’s "wife." And flee into Egypt. Even the Lord flees, to confirm that He was truly man. For if He had fallen into the hands of Herod and had not been slain, it would have seemed that He had been made flesh only in appearance. He flees into Egypt to sanctify even that place. For there were two lands that were the workshops of every iniquity: Babylon and Egypt. By means of the Magi He accepted the adoration of Babylon, and Egypt He sanctified by His own presence. And be thou there until I bring thee word. Remain there until you receive God’s command. So we, too, should do nothing apart from the will of God. For Herod will seek the young Child to destroy Him. Behold the foolishness of a man who labors to prevail against the will of God. For if it is not of God, what do you fear? But if it is of God, how can you destroy the Child?
14-15. And he arose and took the young Child and His mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt have I called My Son" (Hosea 11:1).
The Jews say that this was said of the people whom Moses led out of Egypt. We reply, is it anything remarkable that something which was spoken of the people in type as a foreshadowing, was realized by Christ in truth? Furthermore, who is the Son of God? The Hebrew people who worshipped the idols and carvings of Beelphegor, or He Who truly is the Son of God?
16. Then Herod, when he saw that he had been tricked by the Magi, was exceedingly wroth, and sent forth, and slew all the children that were in Bethlehem. As God used Moses to trick Pharaoh, so, too, He used the Magi to trick Herod. For both Herod and Pharaoh were child slayers: Pharaoh slew the male children of the Hebrews in Egypt, and Herod slew the male children of the Hebrews in Bethlehem. Herod vents his wrath against the Magi upon those who had wronged him in nothing. Why were the children allowed to be slaughtered? So that Herod’s wickedness might be revealed. But perhaps you will ask me, "Why did the children suffer wrong to show Herod’s wickedness?" Listen then. They were not wronged but were made worthy of crowns. For anyone who suffers some evil here, suffers either so that his sins might be absolved, or so that his crowns might be multiplied. So it is with these children; for their suffering they will receive a greater crown in heaven. And in all the region thereof, from two years old and under, according to the time which he had carefully ascertained of the Magi.
17. Then was fulfilled that which was spoken by Jeremiah the prophet, saying. Lest anyone think that the slaying of the children took place against the will of God, the evangelist shows that God both knew of it beforehand and foretold it.
18. In Rama was there a voice heard. Rama is a place in Palestine of high elevation, for the name itself means "high." This place fell by lot to the inheritance of the tribe of Benjamin, who was the son of Rachel, and Rachel was buried in Bethlehem. By "Rachel," therefore, the prophet Jeremiah means "Bethlehem," for Rachel was buried in Bethlehem (Gen. 35:19). He is saying that weeping and lamentation will be heard from on high. Listen to what the prophet says: Lamentation, and weeping, and great mourning, Rachel weeping for her children, that is, Bethlehem weeping for its children, and would not be comforted, because they are not. In this life they are no more, but their souls are immortal.
19. But when Herod was dead. Herod came to a bitter end. For with fever, torment of the bowels, itching, swelling of the feet, rotting of the private parts, breeding of worms, difficulty in breathing, trembling and spasms in every member, he cast off his evil soul.
19-20. Behold, the angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young Child and His mother, and go into the land of Israel. He did not say "flee" but "go," for there was no longer any need for fear. For they are dead which sought the young Child’s soul. Where is Apollinarius, who said that the Lord did not have the soul of a man? For here he is reproved.
21-22. And he arose, and took the young Child and His mother, and came into the land of Israel. But when he heard that Archelaus was reigning in Judea in place of his father Herod, he was afraid to go thither. Herod left three sons: Philip, Antipas, and Archelaus. He had directed Archelaus to be king, and the other two, tetrarchs. Joseph was afraid to go into the land of Israel, that is, Judea, because Archelaus was similar to Herod, his father. Antipas was the young Herod who slew the Forerunner. And being warned by God in a dream, he withdrew to the district of Galilee. Galilee was not of the land of Israel, but of the Gentiles, and for this reason the Jews considered the Galileans an abomination.
23. And he came and dwelt in a city called Nazareth. How is it that Luke says that after the Lord was born, He completed the forty days, was held in the arms of Simeon, and then went down to Nazareth (Lk. 2:22-40)? But here Matthew says that after the return from Egypt He went to Nazareth? Learn, therefore, that Luke spoke those things on which Matthew was silent. I will give an example: after the birth, He completed the forty days, and then went down to Nazareth. This is what Luke says. Matthew speaks of what took place afterwards, that He fled into Egypt, and then returned from Egypt to Nazareth. They do not contradict each other. One of them, Luke, speaks of the descent from Bethlehem to Nazareth, while the other, Matthew, speaks of the return from Egypt to Nazareth, which took place later. That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Which prophet said this? It is not to be found now. For many books have been lost, because of both the carelessness of the Hebrews and the frequent captivities. But perhaps this was an unwritten prophecy among the Jews. "Nazarene" means "sanctified" and as the Christ is holy, it is right that He is called "a Nazarene." For by many prophets the Lord was called "The Holy One of Israel" (Ps. 88:18, Is. 1:4, etc.)
John preaches the kingdom of heaven.
1. In those days.
Not when the Lord was a child and was living in Nazareth, but rather the evangelist makes this simple statement, "at that time, before the present generation." Came John the Baptist. John was sent by God to reprove the Jews and to persuade them to come to a consciousness of their own sins and so to accept the Christ. For if one is not conscious of his sins, he cannot come to repentance. This is why John was sent.1-2. Preaching in the wilderness of Judea, and saying, Repent ye. The Jews were arrogant, and so he urges them to repent. For the kingdom of heaven is at hand. The kingdom of heaven means the first and second comings of Christ, and also the virtuous life. For when we walk on earth as if we lived in heaven, not living according to the passions, then we possess the kingdom of heaven.
3. For this is he that was spoken of by the prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight (Is. 40:3). "The way," that is, the highway, means the Gospel. The "paths" are the ordinances of the law, which are well-trodden and ancient. He is saying, therefore, "Prepare yourselves for the evangelic life, the life that is lived according to the Gospel, and make the commandments of the law straight, that is, make them spiritual." For the Spirit is straight and right. So then, when you see a Jew who understands the content of the law in a fleshly manner, you may say, "This man has not made straight the paths," that is, he does not understand the law spiritually.
4. Now this John wore a garment of camel’s hair. Even by his appearance John called them to repentance, for he wore the garb of mourning. It is said that the camel is somewhere between a clean and unclean animal: it is clean in that it chews its cud, but it is unclean in that its hoof is not cloven (Levit. 11:1-8). Another reason, then, that John wore camel’s hair is that he was leading to God both the Jewish people, who appeared clean, and the Gentiles, who were unclean, and he was a mediator between the Old and the New Testaments. And a leather belt about his loins. All the saints appear in Scripture girt about the waist with a belt, for they labored continuously; but the careless and the gluttonous are not girt, but let their robes flow to the ground, like the Saracens of today. Or, the saints are girt because they have mortified the desires of the flesh, for leather is a part of a dead animal. And his food was locusts and wild honey. Some say that "locusts" refer to a type of herb; others say that the word refers to the fruit of wild pod-bearing trees. Wild honey is produced by wild bees, and is to be found in trees and rocks.
5-6. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan. And they were baptized by him in the Jordan, confessing their sins. They were baptized, but the baptism of John did not have the power to forgive sins; for John was only preaching repentance and bringing them towards the forgiveness of sins, that is, he was guiding them to the baptism of Christ, from which there is remission of sins.
7. But when he saw many of the Pharisees. "Pharisee" means "one who is set apart," for they appeared to be set apart by their life and knowledge, and to be superior to others. And Sadducees. These believed neither in the resurrection, nor in angels, nor in the spirit. Their name means "the righteous ones," for sedek means "righteousness." Either they called themselves "the righteous," or they were so named after a certain leader of heresy, Sadok. Coming to him for baptism, he said unto them. They did not come with sincerity, as did the others, and for this reason he upbraids them. O brood of vipers! Who hath warned you to flee from the wrath to come? He speaks to them bitterly, knowing their perversity, but he also praises them by saying, "Who hath warned you?" For he marvels how it has come about that their wicked generation should repent. He calls them a "brood of vipers" because in the same way that vipers are said to eat their way out of their mother’s womb, so these murdered their fathers, that is, their teachers and prophets. "The wrath to come" means gehenna.
8. Bring forth therefore fruits worthy of repentance. Do you see what he is saying? One must not only flee from wickedness, but also bring forth fruits of virtue. For it is written, "Turn away from evil and do good" (Ps. 33:14).
9. And think not to say within yourselves, We have Abraham as our father. This was to their destruction, that they put their trust in their noble lineage. For I say unto you, that God is able of these stones to raise up children unto Abraham. The "stones" mean the Gentiles, many of whom believed; but John is also saying simply that God is able to make children for Abraham out of stones. For the womb of Sarah was a stone on account of her sterility, but she gave birth nevertheless (Gen. 18:11-12; 21:1-2). When also did the Lord raise up children unto Abraham from stones? At His crucifixion, when many believed upon seeing the stones which were sundered (Mt. 27:51).
10. And now also the axe is laid unto the root of the trees. The axe means the judgement of Christ, and the trees stand for each one of us. Therefore he who has not believed, and thus is rooted only in himself, is now and henceforward being cut down and cast into gehenna. Therefore every tree, even though descended from Abraham, which bringeth not forth good fruit. He did not say, "which hath not brought forth," but "which bringeth not forth," for one must continually be bringing forth fruit. For if you gave alms yesterday but today you are greedy and grasping, you are not pleasing to God. Is hewn down and cast into the fire. The fire, that is, of gehenna.
11. I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I. He had told them to bring forth fruit; now he shows them what fruit to bring forth: to believe in Him that is coming after John. After him came Christ. For just as Christ came after John in birth, by only six months, so it was also in His public manifestation. First the Forerunner was made manifest, and then came Christ, after the testimony of the Forerunner. Whose sandals I am not worthy to bear. I am not even the least of His servants, he says, who carries His sandals. By "sandals" understand the Lord’s two descents, the one from heaven to earth, and the other from earth to hades. For the sandals, being leather, represent flesh and mortification. The Forerunner, then, is not able to carry these two descents, that is, not able to understand how they occurred. He shall baptize you with the Holy Spirit. That is, He shall flood you with the gifts and the grace of the Holy Spirit. For my baptism, John says, provides neither spiritual grace nor forgiveness of sins, but He will forgive you and give you the Spirit in abundance.
12. His winnowing fan is in His hand. Do not think, if you are baptized by Him and then remain an unrepentant sinner, that He will forgive you. For He also has a winnowing fan, that is, judgement and examination. He will clean His threshing floor, namely, the Church, which holds many who are baptized, just as the threshing floor holds all the crop. But some of those who are baptized are chaff, those who are light-minded and moved about by the evil spirits, while others are the wheat, who bring benefit to others and nourish them with teachings and deeds. And gather the wheat into His granary, but He will burn up the chaff with unquenchable fire. That fire is unquenchable. Therefore Origen is babbling nonsense when he says that there will be an end to hell.
13-14. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade Him. Jesus is pure, yet He is baptized in order to wash us, and to show us that if we intend to be baptized we must first be cleansed. Otherwise we might stain our baptism, being easily sullied afterwards because of our evil habits. John forbade Him so that those who saw the baptism would not think that Christ was being baptized unto repentance like one of the multitude. Saying, It is I that needeth to be baptized of Thee. The Forerunner was in need of cleansing by the Lord; for as he was descended from Adam, he too carried with him the stain of disobedience. But when Christ took flesh, He cleansed all mankind. And comest Thou to me? John did not dare to say, "Art Thou baptized by me?" but "Comest Thou to me?" such reverence did he have for the Lord.
15. And Jesus answering said unto him, Let it be so now. Permit it now, He says. For there will be a time for us to have the glory that is befitting, even if we do not appear in such glory now. For thus it becometh us to fulfill all righteousness. "Righteousness" means the law. Human nature was accursed, Jesus says, because it was not able to fulfill the law. Therefore I have fulfilled all the other requirements of the law. One thing remains for Me to do, that I be baptized. When I have fulfilled this, I shall have delivered human nature from the curse. And this is befitting for Me to do.
15-16. Then he permitted Him; and Jesus, when He was baptized. He was baptized at the age of thirty; for by this age one has experienced all the sins. In the first ten years, there is great foolishness; in the second, during adolescence, the great flame of desire and anger; and in the years of adulthood, great avarice. Jesus waited for this age, therefore, so that He could fulfill the law in all the ages of a man, and sanctify us. Went up straightway out of the water. The Manichean heretics say that He left His body in the Jordan and thereafter displayed another, illusory, body. But their mouths are shut by this, for it says, "Jesus went up"; it was not another who went up, but He Who went down into the water. And lo, the heavens were opened unto Him. Adam had closed the heavens, but through Christ they are opened, so that you may learn, O reader, that when you are baptized, you, too, open the heavens.
16-17. And he saw the Spirit of God descending like a dove, and lighting upon Him; and, lo, a voice from heaven, saying. The Spirit came down to bear witness that He Who is baptized is greater than he who baptizes. For the Jews held John in high regard, but they did not esteem Christ so highly. They all saw the Spirit descending upon Jesus so that they would not think that the voice which said, "This is My beloved Son," was referring to John; but by seeing the Spirit they might believe that this voice spoke concerning Jesus. It was like a dove because of the dove’s innocence and meekness, and because the dove is very clean, not remaining in any place where there is foul odor. So it is with the Holy Spirit. But also, as in the time of Noah a dove announced the deliverance from the flood by bearing an olive twig, so too, here, the Holy Spirit reveals the deliverance from sins. There, the twig of olive; here, the mercy of God. This is My beloved Son, in Whom I am well pleased. That is, in Whom I am content, and He is pleasing to Me.
The temptation of Christ. The calling of Peter, Andrew, and the sons of Zebedee.
1. Then was Jesus led up by the Spirit into the wilderness. Teaching us that it is especially after our baptism that we should expect temptations, He is led up by the Holy Spirit; for He did nothing apart from the Holy Spirit. He is led into the wilderness to show us that the devil tempts us when he sees us alone and without help from others. Therefore we must not put our trust in ourselves without any counsel from others. To be tempted by the devil. The devil is called "the slanderer" because he slandered God to Adam, saying, "God envies you." And even now among us the devil slanders virtue.
2. And when He had fasted. He fasted to show us that fasting is a great weapon against temptations, just as the love of delicacies was the beginning of all sin. Forty days and forty nights. He fasts as long as Moses and Elijah did, for if He had fasted longer, it would have seemed that He had taken flesh in appearance only. Afterwards He hungered. He hungered only when He permitted His nature to do so, to give the devil an opportunity through hunger to approach Him and engage Him in combat, so that Christ could throw him down and vanquish him and grant us the victory.
3. And when the tempter came to Him, he said, If thou be the Son of God, command that these stones be made bread. That prowler, the devil, had heard the voice from heaven, and then he saw the Lord hunger, and he was in doubt, wondering how the Son of God could hunger. Therefore he tempts Him, to find out. He flatters Christ, meaning to snare Him by saying, "If thou be the Son of God." You might ask, "What sin was it to make bread out of stones?" Listen, then: it is a sin even to listen to anything that the devil says. Consider this as well; the devil did not say, "Command that this stone be made bread," but "these stones," wishing to cast Christ into gluttony. For one loaf would certainly suffice a man who is hungry. For these reasons, then, Christ did not listen to him.
4. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. This testimony is from the Old Testament, from the words of Moses (Deut 8:3). The Hebrews, too, had been fed by manna, not by real bread; by the word of God the manna fulfilled every need of the Hebrews, and it became whatever food each one might desire to eat. For the manna provided to each Jew the taste he desired, whether of fish, eggs, or cheese (Wisdom of Solomon 16:20).
5-6. Then the devil taketh Him up into the Holy City, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the Son of God, cast Thyself down: for it is written, He shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. "If Thou be the Son of God." As if he were saying, "I do not believe the voice from heaven; but if Thou art the Son of God, show me." Yet, O foul one, though He is the Son of God, would He have thrown Himself over the precipice? That is the mark of your own savagery, to hurl over the precipice those who are demonized; but it is the mark of God to save. But the words "In their hands they shall bear thee up" were not written of Christ, but of the saints who are in need of angelic help (Ps. 90:11-12). Christ, being God, does not need such help.
7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Christ calmly repels the devil, teaching us to defeat the demons with meekness.
8-9. Again, the devil taketh Him up onto an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. Some think that the high mountain is the passion of avarice into which the enemy strives to lead Jesus. But those who think this do not reason well. The devil appeared to Him visibly, for the Lord did not entertain any evil thoughts — far from it! The devil, therefore, visibly showed Him all the kingdoms, presenting them before His eyes in an image, and said, "All these things will I give Thee." In his pride, he considers the world to be his own. Even now the devil makes this offer to the greedy, with the result that those who worship him do possess these things.
10. Then saith Jesus unto him, Get thee behind Me, Satan. For it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. The Lord became angry with him when He saw him appropriating what was God’s and saying, "All these things will I give Thee," as if they were his own. Learn how much the Scriptures benefit; for with them the Lord shut the mouth of the enemy.
11. Then the devil leaveth Him, and, behold, angels came and ministered unto Him. The Lord conquered the three temptations of gluttony, vainglory, and avarice. These are the chief passions, and by conquering them, how much more so does He conquer the others. Wherefore Luke says that the devil "ended every temptation" (Lk. 4:13), having ended these chief temptations. Whereupon angels serve Him to show that the angels will serve us as well after our victory over temptation. For everything that Christ did and revealed was for our sake, since the angels are always serving Him as God.
12-13. Now when Jesus had heard that John had been handed over, He departed into Galilee; and leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim. Jesus departs, teaching us not to throw ourselves into dangers. He departs into Galilee, which means "rolling down," for the Gentiles had rolled down into sin. He dwells in Capernaum, which means "house of comfort and consolation," because Christ came down from heaven to make the Gentiles the house of the Comforter. "Zabulon" means "nocturnal" and "Nephthalim," "a broadening." The life of the Gentiles, therefore, was both dark and broad, for they were walking not the narrow way, but the way leading to destruction (Mt. 7:13).
14-16. That it might be fulfilled which was spoken by Isaiah the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and on them which sat in the region and shadow of death light hath dawned. "By the way of the sea" means "which is situated along the road of the sea." The "great light" is the Gospel, for the law, too, was a light, but a small one. "The shadow of death" is sin, for sin is the likeness and silhouette of death. Just as death overpowers the body, so too does sin overpower the soul. The light has dawned on us, for we were not seeking it, but it appeared to us as if it were pursuing us.
17. From that time Jesus began to preach and to say. From the time John was arrested, Jesus began to preach. For Jesus waited for John to first bear witness to Him and to prepare the way for Him, in the same manner in which servants make preparations for their masters. Being equal to the Father, the Lord also had John as a prophet, just as God the Father had the prophets who were before John; yet in truth these were the prophets of both the Father and the Son. Repent: for the kingdom of heaven is at hand. The kingdom of heaven is Christ and it is also the life of virtue. For when someone lives as an angel on earth, is he not heavenly? So the kingdom of heaven is within each one of us when we live as angels.
18-19. As He was walking by the Sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen; and He saith unto them. These two had been disciples of John, and while John was still living they had approached Christ. But when they saw John arrested, they returned again to their fishing, and so Christ comes, fishing for them, and says:
19-20. Come follow Me and I will make you fishers of men. And they straightway left their nets, and followed Him. Behold obedient men, who followed Him immediately. From this it is clear that this is the second time that He called them. For they had been taught by Christ on a previous occasion (Jn. 1:35-42), then left Him, and when they saw Him again followed Him readily.
21. And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one’s father in his old age, and for the father to be supported by the just labors of his sons. Mending their nets. They were poor and as they were unable to buy new nets, they were stitching together their old ones.
22. And they immediately left the boat and their father, and followed Him. It appears that Zebedee did not believe and it is for this reason that they left him. Do you see when it becomes necessary to leave one’s father? When the father becomes an impediment to virtue and reverence for God. When James and John saw the first two follow Christ, they rightly followed Christ as well, imitating their good example.
23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom. Jesus enters the synagogues of the Hebrews to show that He is not opposed to the law. And healing every disease and every infirmity among the people. He begins with miracles, to give credibility to what He teaches. By "disease" is meant chronic illness, and by "infirmity," a temporary bodily disorder.
24. And His fame went throughout all Syria: and they brought unto Him all sick people that were afflicted with various diseases and torments, and lunatics, and paralytics, and He healed them. Christ did not ask for faith from any of the sick that were brought to Him, for the very fact that they were brought from a distance was a sign of faith. "Lunatics" means those who were possessed by demons. For the devil wanted to instill in men the belief that the heavenly bodies cause evil, and so would wait until the moon was full and then would set upon men. The devil does this so that the moon would appear to be the cause of suffering, and thus God’s creation would be slandered, as it was by the heretical Manichees in their delusion.
25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.
1. And seeing the multitudes, He went up onto the mountain. He teaches us not to do anything ostentatiously. For when He is about to teach, He goes up onto the mountain, thus instructing us also when we would teach, to depart from the bustle in the city. And when He had sat down, His disciples came to Him. The multitude comes for the miracles, but the disciples come for the teachings. So when He has finished the miracles and healed their bodies, then He heals their souls as well, that we may learn that He is the Creator of both souls and bodies.
2. And He opened His mouth. Why does the evangelist say, "He opened His mouth"? It would appear that this is superfluous; but it is not. For He also taught without opening His mouth. How did He do this? By His life and His miracles. But now He opens His mouth and teaches. And taught them, saying. He taught not only His disciples, but the multitude as well. He begins with the beatitudes, "Blessed are they," just as David began the Psalms with the beatitude, "Blessed is the man" (Ps. 1:1).
3. Blessed are the poor in spirit, for theirs is the kingdom of heaven. First He lays down humility as a foundation. Since Adam fell through pride, Christ raises us up by humility; for Adam had aspired to become God. The "poor in spirit’’ are those whose pride is crushed and who are contrite in soul.
4. Blessed are they that mourn, for they shall be comforted. "Blessed are they that mourn" for their sins, not for things of this life. Christ said, "They that mourn," that is, they that are mourning incessantly and not just one time; and not only for our own sins, but for those of our neighbor. "They shall be comforted" both in this life, for he who mourns for his sin rejoices spiritually, and even more so in the next life.
5. Blessed are the meek, for they shall inherit the earth. Some say that the "earth’’ is the spiritual earth, that is, heaven. But understand it to mean this earth as well. Since the meek are thought to be those who are despised and deprived of wealth, Christ says that it is the meek, rather, who possess everything. The meek are not those who never get angry at all, for such people are unfeeling and apathetic. Rather, the meek are those who possess the capacity for anger but control it, and become angry only when it is necessary.
6. Blessed are they who hunger and thirst after righteousness, for they shall be filled. Since He is about to speak about almsgiving, He first shows that one must pursue righteousness, and not give alms from what has been acquired by theft and extortion. And one must avidly practice righteousness, for this is what it means to "hunger and thirst’’. Since it is the greedy who are thought to be well off and satisfied, Jesus says that it is rather the righteous who shall be filled, even here in this life, for what is theirs they possess with surety.
7. Blessed are the merciful, for they shall obtain mercy. Not only with money does one show mercy in almsgiving (The Greek word for "almsgiving," eleemosyne, has the literal meaning of "mercifulness." To show mercy and to give alms are two differing human attributes in English. In Greek they are expressed by the same verb, eleein), but also with words. And should you have nothing at all to give, show mercy with tears of compassion. "They shall obtain mercy" even here in this life from men; for if he who showed mercy yesterday should be in want today, he will obtain mercy from all. And in the next life, how much more shall he obtain mercy from God?
8. Blessed are the pure in heart, for they shall see God. There are many who are not rapacious and greedy, but are generous in almsgiving, yet they fornicate and commit other uncleanliness. Christ commands, therefore, that along with the other virtues we should also be pure, that is, chaste and temperate, not only in the body, but in the heart as well. Without holiness, namely, chastity, no one will see the Lord. Just as a mirror will reflect images only if it is clean, so also only a pure soul admits the vision of God and the understanding of the Scriptures.
9. Blessed are the peacemakers, for they shall be called sons of God. "The peacemakers" are not only those who are themselves peaceable with all, but also those who reconcile others who are at odds. "The peacemakers" are also those who by their teaching convert the enemies of God. Just as the Only-begotten Son reconciled us to God when we were His enemies, so too are the "peacemakers" "sons of God."
10. Blessed are they that are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. It is not only the martyrs who are persecuted; many others are persecuted as well, for helping those who have been wronged, and simply for every virtue which they possess. For "righteousness" means every virtue. Thieves and murderers are also persecuted, but they are not blessed.
11. Blessed are ye, when men shall revile you and persecute you. He addresses the apostles directly, showing that it is especially the mark of a teacher to be reviled. And shall say all manner of evil against you falsely, for My sake. It is not simply he that is reviled who is blessed, but when he is reviled for Christ’s sake, and falsely. If these two conditions are lacking, he is a wretch, as he has been a cause of temptation to many.
12. Rejoice and be exceeding glad, for great is your reward in heaven. Of the others whom He has said are blessed, He does not speak of a great reward. But here He does, to show that to patiently endure reviling is a great and most difficult thing; so difficult that there have been many who have even hanged themselves to escape this trial. Even Job, who patiently endured his other trials, was troubled when his friends reviled him by saying that he was suffering for his sins. For so persecuted they the prophets which were before you. So that the apostles would not think that they would be persecuted for teaching something contrary to God, He exhorts them by saying, "Even the prophets before you were persecuted for the sake of virtue, and so you have the example of their sufferings to give you courage."
13. Ye are the salt of the earth. The prophets were sent to one race only, but you are the salt of the whole earth. By your teachings and reproofs you act as an astringent upon the slack and the indolent, so that they will not breed the worms that never die. So do not desist from your astringent reproofs, even if you are reviled or persecuted. Therefore He says: But if the salt has lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot by men. For if the teacher has become insipid, that is, if he does not give astringent reproofs, but has become soft and lax, "wherewith shall it be salted?" that is, how can this be corrected? So from then on he is cast out from the rank of teacher and is trodden under foot, that is, despised.
14. Ye are the light of the world. First He calls them salt and then light. He who reproves what is done in secret is light, "for whatsoever doth make manifest is light" (Eph. 5:13) The apostles did not enlighten one nation only, but the world. A city that is set on a hill cannot be hid. He teaches them to struggle and to be strict in living a virtuous life, for they will be in view of all. Do not imagine, He says, that you will be hidden away in some corner, for you will be most visible. See to it, then, that you live blamelessly, lest you become a stumbling block for others.
15. Neither do men light a lamp, and put it under a bushel, but on a lamp stand; and it giveth light unto all that are in the house. Christ says, "It is I Who have kindled the light in you, but it is for you to labor zealously so that you do not extinguish that grace; in this way, the brightness of your life will shine upon others." He says, therefore:
16. Let your light so shine before men, that they may see your good works, and glorify your Father Who is in heaven. He did not say, "You must display your virtue," for that is not good; but rather He said only, "Let it shine," so that even your enemies will marvel and glorify not you, but your Father. If we practice virtue, we must practice it for the glory of God, and not for our own glory.
17. Think not that I am come to abolish the law, or the prophets: I am not come to abolish, but to fulfill. He was about to introduce new laws, yet He did not want them to think that He was opposed to God. Therefore He says, anticipating the suspicion that many would have, "I have not come to abolish the law, but rather to fulfill it." How did He fulfill it? First, He did everything which the prophets had foretold concerning Him, which is why the evangelist often says, "So that what was spoken by the prophet might be fulfilled." He also fulfilled every commandment of the law. "For He did no sin, neither was any guile found in His mouth" (1 Peter 2:22). And He fulfilled and completed the law in yet another way: whatever the law had sketched in outline, Christ fully painted in. The law said, "Do not murder’’; but Christ said, "Neither be angry without a cause." So too the painter does not destroy the sketch, but rather completes it.
18. For amen, I say unto you. The "amen" is an assurance, meaning, "Yes, truly I say unto you." Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be accomplished. He indicates here that the world passes away and undergoes a change in form. He is saying, therefore, that while the universe subsists, not the least letter of the law will pass away. Some say that the "jot" [i.e. the Greek letter iota] and the "tittle" [i.e. accent mark] signify the ten commandments of the law; others say that they indicate the Cross, for the iota is the upright beam of the Cross, and the accent, the transverse beam. Christ is saying, therefore, that everything that was spoken concerning the Cross will be fulfilled.
19. Whosoever therefore shall disregard one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven. The "least commandments" are those which He Himself is about to give, not those of the law of Moses. He calls them "least" out of humility, to instruct you, O reader, to have moderate thoughts of yourself as you give your teachings. He who "shall be called least in the kingdom of heaven" means he who will be last in the resurrection and who will be cast into gehenna. For such a one shall not enter the kingdom of heaven, far from it! By "kingdom" understand the resurrection. But whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. First Christ says, "whosoever shall do," and then, "and shall teach"; for how can I guide another along a road that I have not myself travelled? By the same token, if I practice the commandments, but do not teach them, my reward is not so great. There can even be condemnation, if I do not teach because of spite or sloth.
20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven. "Righteousness" means all the virtues, as in "Job was a righteous man, holy and blameless" (Job 1:1) Tremble then, O man, when you have understood how much is required of us. Then He teaches us how we can exceed the righteousness of the Scribes and Pharisees, and He enumerates the virtues.
21. Ye have heard that it was said to men of old, Thou shalt not murder; and whosoever shall murder shall be liable to judgement. Christ does not mention by whom this was said. For if He had said, "My Father said to the men of old, but I say to you," it would have appeared that He was giving laws in opposition to the Father. Again, if He had said, "I said to the men of old," this would have been hard to accept. Therefore He speaks indefinitely, "It was said to the men of old" (Deut. 5:17). He shows that the law has become antiquated by saying, "It was said to the men of old." Therefore, since the law has become old and antiquated and near the point of obliteration, it is necessary to leave it and to run to the new commandments.
22. But I say unto you, That whosoever is angry with His brother without good cause shall be liable to judgement. The prophets, about to prophesy, would say, "Thus saith the Lord," but Christ says, "I say," showing the authority of His divinity. For the prophets were servants; but He is the Son and possesses all that the Father has. He who "is angry with his brother without good cause" is condemned; but if anyone should get angry for good reason, either by way of chastisement or out of spiritual zeal, he is not condemned. For even Paul spoke words of anger to Ely mas the Magician and to the high priest, not "without good cause," but out of zeal (Acts 13:6-12 and 23:2-3). But when we get angry over money or opinions, then it is "without good cause." And whosoever shall say to his brother, Raca, shall be liable to the council. "The council" means the court of the Hebrews. "Raca" means something like "Hey, you!" as when we say to someone whom we scorn, "Hey you, get out of here!" The Lord exhorts us in these matters because He desires to teach us to be strict even in small things and to give honor to one another. Some say that "Raca" is a Syriac word for "despicable" or "scum." Therefore, whoever insults his brother as "despicable" will be liable to the council of the holy apostles when they sit to judge the twelve tribes. But whosoever shall say, Thou fool, shall be liable to the gehenna of fire. There are many who say and believe that this is too grievous and severe a judgement. But it is not. For is he who would deny the existence of his brother’s faculties of reason and thought, those characteristics by which we differ from the beasts, is such a man not deserving of gehenna? For he who reviles and insults, dissolves love; and when love is dissolved, all the virtues are destroyed along with it, just as when love is present it unites to itself all the virtues. Therefore, he who hurls insults, destroys all the virtues by tearing love to shreds, and rightly does he deserve the fire of hell.
23-24. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother have aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. God disregards His own honor solely that we might love one another. He said, "If thy brother have aught against thee," and added nothing more. Whether rightly or wrongly your brother has anything against you, be reconciled. And Jesus did not say, "If thou hast aught against him," but, "If he hath aught against thee’’ hasten to make him your friend. He commands you to leave the gift so that you will be compelled to be reconciled. For when you intend to make an offering, you must first be reconciled. At the same time the Lord shows that love is the true sacrifice.
25-26. Agree with thine adversary quickly, while thou art on the way with him, lest thy adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Some believe the "adversary" to mean the devil, and "the way" to mean our life. The Lord is thus exhorting us: while you are still in this life, give back to the devil what belongs to him and be done with him, so that later he will not be able to accuse you of some sin, as if you had something that belonged to him. For then you will be handed over for punishment so that you make an accounting for even the smallest transgressions. For a farthing equals two mites (Lk. 12:6, 21:2). You, O reader, understand that this passage also refers to human adversaries and that the Lord is exhorting us not to become entangled in lawsuits, lest we be distracted from doing the works of God. Even if you have been wronged, He says, do not enter the court but settle the dispute while still on the way, lest you suffer something worse on account of your adversary’s power.
27-28. Ye have heard that it was said, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. That is, if one stands gazing and examining, kindling desire by looking, and looking again to desire even more, he has already brought the evil to readiness in his heart. If he did not add to it the deed itself, what of it? He was not able. If he had been able, he would immediately have perpetrated the evil. But nevertheless understand that if we have lusted, and then were prevented from committing the deed, clearly we were protected by grace. And if a woman has adorned herself in order to attract others, yet does not succeed in attracting, she is guilty of having mixed the poison into the cup, though no one drank.
29-30. And if thy right eye causeth thee to sin, pluck it out and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into gehenna. And if thy right hand causeth thee to sin, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into gehenna. When you hear "eye" and "hand" do not imagine that the Lord is speaking of parts of the body, for He would not in that case have specified "right eye" and "right hand." He is speaking instead of those who appear to be friends, but who are in fact harming us. Take, for example, a young man who has friends living in debauchery, and who is harmed by their bad influence. Cut these off from you, the Lord says, and perhaps you will also save them, when they come to their senses. And if you cannot save them, you will at least save yourself. But if you continue in your affection for them, both you and they will be destroyed.
31. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. Moses commanded that if a man hated his wife, he should be separated from her lest anything worse occur." For if he hated her, he might kill her. Moses also commanded that the husband give the divorced woman a writing of divorcement. By this writing she could no longer return to him, thus preventing the confusion that would result if she did so and he was now living with another woman.
32. But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. Christ does not abolish the Mosaic decrees but corrects them by making the husband fearful of hating his wife without cause. If he divorces her with good cause, that is, if she has committed adultery, he is not condemned. But if there has been no fornication, he is condemned, for by divorcing her he compels her to commit adultery. And he that takes her is also an adulterer, for if he had not taken her she would have returned and submitted to her husband. For a Christian must be a peacemaker, both towards others and even more so towards his own wife.
33. Again, ye have heard that it hath been said, Thou shalt not swear falsely, but shalt perform unto the Lord thine oaths. That is, when you take an oath, speak the truth.
34-35. But I say unto, Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great king. Since the Jews had heard God say, "Heaven is My throne, and earth is My footstool" (Is. 66:1) they would swear by such things. In prohibiting them from swearing by these things, the Lord does not say, "Do not swear by them because heaven is good and great, and earth is useful." Instead He says, "Do not swear by them because the one is the throne of God and the other is His footstool," so that idolatry would not occur. For they might make gods out of those elements by which they swore, which indeed had happened before.
36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. God alone swears by Himself as He is not subject to anyone or anything. Since we do not have authority over ourselves, how can we swear by our own head? It is the property of another. But if you think your head is your own, then change one hair of it if you can.
37. But let your speech be, Yea, yea; Nay, nay. Lest you ask, "How then will people believe what I say?" He says, "They will believe you if you always tell the truth and never swear at all." For no one is disbelieved more than he who is eager to swear that he speaks the truth. What is more than this, is of the evil one. The Lord says that swearing, which is more than "Yea" and "Nay," is of the devil. But, you will ask, is the law of Moses, which bids us to swear, also evil? Learn, then, that at that time it was not evil to swear. But after Christ, it is evil. And so it is with circumcision and, in short, with all the Judaic practices. So also, to nurse at the breast is proper for infants, but shameful for adults.
38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. Condescending to human perversity, the law permitted retaliation so that men would not harm each other, out of fear of suffering the same themselves (Ex. 21:24).
39. But I say unto you, that ye resist not the evil one: but whosoever shall smite thee on thy right cheek, turn to him the other also. "The evil one" here means the devil, who works through man. We ought not, then, to resist the devil? Yes, we should, but not by striking back at our neighbor, but through patient endurance. For fire is not extinguished by fire but by water. Do not think that the Lord is speaking only of a blow on the cheek, but of any and every other kind of affliction.
40. And if any man will sue thee at the law, and take away thy tunic, let him have thy cloak also. If he drags you into court and harasses you, give him your cloak as well, and not only what he asks for. The "tunic" is what we would call the inner garment, and the "cloak" is the outer garment. But the names are sometimes used one for the other.
41. And whosoever shall compel thee to go a mile, go with him two. "Why should I speak of cloaks and tunics?" the Lord is saying. Give even your body to him who wrongfully compels you, and do more than he wants you to do.
42. Give to him that asketh thee, and from him that would borrow of thee turn thou not away. Give to him whether he be friend, enemy, or infidel, and whether he asks for money or any other kind of help. The loan here means one without interest, the simple giving of the use of the money. For even under the law they would lend without charging interest.
43-44. Ye have heard that it hath been said, Thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies. Here the Lord has reached the very pinnacle of the virtues. For what is greater than to love one’s enemies? But it is not impossible to accomplish. For Moses and Paul loved the Jews who were raging against them more than they loved themselves, and all the saints have loved their enemies. Bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. We bless them because we must consider them our benefactors. For anyone who persecutes us and puts us to the test, lightens the punishment that we will suffer for our own sins. We will also bless them when God gives us the great crown of the contest. For hear what He says:
45. That ye may be the sons of your Father Who is in heaven. For He maketh His sun to rise on the evil and on the good, and sendeth rain on the righteous and on the unrighteousness. Do you see how good a gift is given to you by him who hates and abuses you, if only you will endure it with patience? By rain and sun, understand knowledge and teaching, for God enlightens and teaches all.14**
46. For if ye love them which love you, what reward have ye? Do not even the publicans do the same? Let us tremble with fear since we are not the equal of the publicans, but hate even those who love us.
47-48. And if ye salute your friends only, what do ye more than others? Do not even the publicans so? Be ye therefore perfect, even as your Father Who is in heaven is perfect. To love some men, that is, one’s own friends, and to hate others, is imperfection. Perfection is to love every one.
On almsgiving, prayer, and fasting. On disdaining the things of this world.
1. Take heed that ye give not your alms before men, to be seen by them: otherwise ye have no reward of your Father Who is in heaven. Having led them up to the greatest of the virtues, which is love, now He drives away vainglory, which follows after the achievement of the virtues. See what He says, "Take heed," as if speaking of some terrible wild beast. Take heed that it not tear you limb from limb. If you give alms "before men" but your motive is not "to be seen by them," you are not condemned. But if your motive is vainglory, then even if you give alms from within your inner chamber, you are condemned. For it is the intent that God either punishes or crowns.
2. Therefore when thou givest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. The hypocrites did not actually have trumpets; the Lord is here deriding their thoughts, for they wanted their almsgiving to be trumpeted. "Hypocrites" are those who differ in appearance from what they really are. These men, therefore, appear to be merciful and generous, but are in fact the opposite. Verily I say unto you, They have received their reward. Having been praised by men, that is the only reward they will receive.
3. But when thou givest alms, let not thy left hand know what thy right hand doeth. Using hyperbole of language, the Lord said, "If it is possible, do not even be aware yourself that you are giving alms." Or, in another sense as well, the left hand represents vainglory and the right hand, almsgiving. Let not your vainglory be aware of your almsgiving.
4. That thine alms may be in secret, and thy Father Who seeth in secret Himself shall reward thee openly. When will He reward you? When all things are revealed clearly and openly, and then you will be not merely rewarded, but glorified.
5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. He also calls those men hypocrites who pretend they are looking to God when in fact they are looking to men; and from men they have received the only reward they will receive.
6. But thou, when thou prayest, enter into thine inner chamber and when thou hast shut thy door, pray to thy Father Who is in secret; and thy Father Who seeth in secret shall reward thee openly. Should I not then pray in church? Indeed I should, but with a right mind and not for show. For it is not the place which harms prayer, but the manner and the intent with which we pray. For many who pray in secret do so to impress men.
7. But when ye pray, do not babble as the Gentiles do. "Babbling" means praying foolishly, as when someone asks for such worldly things as fame, wealth, or victory. "Babbling" is also inarticulate, childish speech. Therefore you, O reader, must not pray foolishly. For they think that they shall be heard for their many words. It is not necessary to make long prayers, but rather short and frequent prayers, uttering few words, but persevering in prayer.
8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him. It is not to inform God of anything that we make our petitions, but instead, that we may detach ourselves from the cares of life and receive benefit by conversing with God.
9. In this manner, therefore, pray ye: Our Father Who art in the heavens. A vow is different from a prayer (Bl. Theophylact here draws attention to the similarity, yet difference, between the Greek words for "vow" and "prayer," euche and pros-euche). A vow is a promise made to God, as, for example, when one vows to abstain from wine, etc. But prayer is a petitioning for good things. By saying "Father," the Lord shows you of what good things you have been deemed worthy, having become a son of God. By saying "in the heavens" He has revealed to you your fatherland and your paternal home. For if you desire to have God as your Father, then look toward heaven and not toward earth. And you must not say, "My Father," but "Our Father," regarding all men as brothers of one and the same Father. Hallowed be Thy Name. This means, Make us holy, so that Thou mightest be glorified through us. For just as God is blasphemed through me, so also is He hallowed through me, that is, He is g