Scholia in Matthaeum

Of Origen On the Gospel According to Matthew. Chapter 1. Verse 18. Now the birth of Jesus was thus. . . . . . . . (1–2) Here the evangelist mentions birth, but at the beginning of the Gospel, generation. For here he says: Now the birth of Jesus Christ was thus, but there: Book of the generation of Jesus Christ. What then is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible; but when it is written in a book and, as it were, embodied, then it is both seen and touched; so also the fleshless and bodiless Word of God, neither seen nor written according to his divinity, because he became flesh, is both seen and written. For this reason, since he became flesh, there is also a book of his generation. But it is not inquired here why he said book, and did not say vision or discourse; but rather, what is birth, and what is generation? Generation and birth differ. For generation is the first formation from God; birth is the succession from one another due to the condemnation of death because of transgression. And further, generation has the incorruptible and sinless; birth has the passible and prone to sin. Therefore the Lord, having naturally taken the sinlessness of generation, did not also take the incorruptibility; and having taken the passibility of birth, did not also take the proneness to sin, bearing the first Adam undiminished in both respects.

Therefore, in the case of Christ, there would be generation, not a procession from non-being into being, but a path from existing in the form of God to taking up the form of a servant. And his birth has been twofold, according to us and above us. For to be born from a woman is according to us, but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the birth which was about to be granted to us from the Spirit. Chapter 7. Verse 5. Do not give the holy to the dogs, nor cast your pearls before the swine. Verse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. So that the disciples may not be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and all things are revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what the knocking with the hands signifies. For the truth of the saving doctrines is apprehended in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious perception of the depth of the hidden security of the Scriptures through precise investigation.

For thus, he says, the Scriptures are opened. Verse 9. Would any man among you, if his son asked him for bread, give him a stone? Verse 10. And if he asked for a fish, would he give him a serpent? Observe whether knowledge is food, without which it is not possible to be saved above; for example, the precise account of how one must eat. And the fish is like a relish for the love of learning to know the constitution of the world, the activity of the elements, the beginning and end and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wished to be eaten by Jesus, nor a serpent instead of a fish, which the unworthy of eating fish, the Ethiopians, eat. And how did he call the disciples evil? For even if they followed from choice, they still possessed the changeability of the human. Only the Son of God was unchangeable in both divinity and humanity. And he calls good gifts the spiritual gifts. But Luke said Holy Spirit instead of saying good gifts. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good things to its participants. But to the exceedingly evil, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, even though they were not created evil by nature, but have become hardened through self-chosen wickedness.

Chapter 8. Verse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and constrained, and few are those who find it, through what way will the many enter? For he speaks of a broad and spacious way, that many will enter through it. And I say that the word of the Saviour was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear, little flock, because God is pleased with you. But the saying, Many will come, was spoken prophetically, as concerning those from the nations who would believe in him in the future. Many, he says, in comparison with those who did not believe after his coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and these are many times more in number than those from Israel who confess Jesus Christ.

Chapter 11. Verse 11. But the lesser one in the kingdom of heaven is greater than he. Verse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that the lesser is spoken concerning Christ himself; lesser, however, according to the opinion of the hearers. And the phrase "in the kingdom of heaven" indicates that among spiritual things, and among all heavenly and divine things, Christ exists as greater than that one. Thus we will read: "Lesser"; then, after a brief pause, we will add: "in the kingdom of heaven is greater than he." The kingdom of heaven is Christ himself, urging all to repentance and drawing them to himself through grace. Chapter 12. Verse 14. But the Pharisees took counsel against him, going out, so that they might destroy him. To the extent that one approaches Jesus, he does not take counsel. For the counsel of evil does not approach Jesus. But when one goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who bore witness to love, the peace. If anyone destroys this one, he is called a son of destruction.

Verse 15. But Jesus, knowing, withdrew. For he ought not to remain with the sons of perdition. They destroyed; we, not seeking, found. For I was found, he says, by those who do not seek me; I became manifest to those who do not question me. For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the evil; and so that no one might think he withdrew out of cowardice, he healed all, displaying his all-powerful might. Yet he refrains from being made public, as one who is gentle and free from vainglory. Chapter 13. (6) Verse 44. The kingdom of heaven is like a treasure, etc. According to another interpretation, it might be that the field is Scripture, planted with many legal, scriptural, and historical texts; the treasure is the varied meanings, both manifest and hidden, contained in them; and Christ is the precious treasure of Scripture. Or the field is Christ, in whom Paul says the hidden treasures of the wisdom and knowledge of God are concealed. Therefore, heavenly matters and the kingdom of heaven are depicted as in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is within us according to our capacity; it is found through faith and purchased through the virtues. So if someone finds the

hides this treasure in the Scriptures, knowing that it is not without risk to impart the secrets to just anyone. And having hidden it, he departs to purchase the field at whatever price he wishes; which the Hebrews were entrusted with before, from whom he takes it—who, according to another parable, is a vineyard—and makes it his own possession, having sold all his belongings; these were vice, so that he no longer lives by them, but is dead to the whole world and to its desires. (7) Those who have written about pearls say there are six varieties of them, of which the superior ones are those produced in India in shells from the heavenly dew. The inferior pearls, at any rate, are the inquiries into the law, the prophets, and the rest of Scripture, which the one who seeks diligently, selling off his merchandise, seeks the pearl Christ, who is better than all these, considering all these things, though good in themselves, as loss and rubbish compared to the knowledge of Christ. (8) Furthermore, the net is the weaving together of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not different natures, but self-determined wills and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to this, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore—that is, the things outside this life—unless it were filled with the fullness of the nations.

when it is filled, they draw it up, and each of the good fish under the net will be restored to its own rank according to their vessels named here, but they will cast the rotten ones outside. And the outside is the furnace of fire, as the Savior says in what follows: for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire (9). Chapter 47. Again: The kingdom of heaven is like a net cast into the sea. (10) The net is a conceptual weave of varied thoughts, the Old and New Scripture; the sea is the billowing life of men. The whole race, the varied kinds of purposes among men, the calling of all nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the different abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free, wicked and good. The sea is the life of men. The shore is its end. And at the consummation, when the net is drawn up, the good are separated from the worthless, some being honored, others punished. For not all believers have the same manner. And so that no one might think that only the unbelieving and wicked are cast outside, he indicated that they are sent to eternal punishment: And they will cast them into the furnace of fire, and so forth.

CHAPTER 18 Verse 5. And whoever receives such a child in my name receives me. He advises receiving the faithful in his name, one such child, or one of such spiritual ones who are formed according to Christ, in order to humble one's own spirit. According to Luke, one must receive the child shown by the Savior in his name, so that in it one may receive Christ, who is also in the Spirit. Or "one such," since all the spiritual are one. The word also urges receiving the simple and gentle in heart in the word of Christ. Restraining the contentiousness of the disciples (since when teachers quarrel, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a humble person among the faithful, the punishment against you will be severe. For he indicates the unbearable punishment through the mill and drowning, which will befall those who insult such persons. For here he calls insult "scandal." I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. From what he foretells and laments such persons, he gives them an opportunity for repentance. Saying "it is necessary" does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also adds "woe to them," as they err willingly. He calls "punishment" those who live indecently.

Chapter 18 Verse 20. For where there are two or three gathered together in my name, there I am in their midst. Chapter 18 Verse 21. Then Peter came to him and said, Lord, how many times shall my brother sin against me and I forgive him? Up to seven times? Two united in the name of Christ, body and spirit, not opposing each other, the body being subject and the spirit imparting divine life to it; and three complete: spirit, soul, body, preserves the presence of Christ. Or the two testaments, when their gatherer, the Holy Spirit, is in them; and three: law, prophets, gospel. Or anger, desire, and reason. Or the calling, the election, and the race placed in first honor with us. Note that he did not say I will be, but I am. For as God being everywhere, he is in the midst of those united through piety. For the all-overseeing power of God, indivisible, becomes divisible to the worthy. Since we are masters of forgiving offenses against us, but not of those reaching God unless God himself, for this reason Peter said "against me." For asking up to what point it is necessary not to bear a grudge, he added "seven times" as a great number. But the Lord, indicating the infinity of forbearance, said "seventy times seven," that is: Whenever he sins against you, if he repents, forgive him.

Since Christ set a limit for those who are excommunicated, but not for those who repent, Peter naturally asks: "How far must one accept the one who repents?" But see if it is possible: Since the number six is active and pertains to the generation of the world, while seven pertains to rest; the one who loves worldly and material things, sinning, has the hebdomad as his end; understanding this, Peter wishes to concede at the number seven. But the Lord intensifies this in the same manner, for analogously as the unit is to tens and hundreds, so the one who has transcended worldly things no longer has remission of sins; for remission pertains to things here, whether slowly or more quickly. Chapter 21. Verse 33. There was a man, a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and leased it to farmers, and went abroad, etc. The parable calls the householder God the Father, who showed great forethought from the beginning toward the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mix with the nations. The winepress is the altar, or the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appeared to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, who does not immediately...

demanding from the Jews the punishment for their transgressions. The lawful life is the demand for fruits. Their season is the prophetic demand. The first and second servants who suffered something improper are the prophets sent at different times, of whom they flayed one, like Micah, when Zedekiah struck him on the cheek; they killed another, like Zechariah, between the temple and the altar; and they stoned another, like Zariou son of Jodae the priest. Perhaps the vineyard is the kingdom of God, and his mysteries in the law and the prophets, and in the other natural philosophy. The fruits are the virtuous life in character. The fence is the rational place and the letter, so that the hidden mysteries might not be observed by outsiders. The winepress is the depth that receives the fruits of the soul, as it applies everything to war. The tower is the divided discourse about God. The temple is that of the divine temple within it. The farmers are those first entrusted with the oracles of God, to whom he departs to tend his own, giving a starting point from what he himself planted, and he set a fence, dug, built, to bear fruit. The season of fruits, which the master of the house knows, is perhaps not when they sprout leaves, or flower, or form unripe grapes, or are harvested—such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; and those of love, joy, peace, and the rest. The servants are the prophets demanding that the spiritual fruits be brought as offerings to God, like priests.

Chapter 24. Verse 45. Who then is the faithful and prudent servant, whom his master set over his household? (19) Perhaps he is provoking them to seek out some rare person. For the ambiguity of the word "then" indicated the rarity of such a steward, and he knows no other faithful and prudent steward besides himself, who is appointed over the works of the Father, I mean over humanity. For he speaks as if about another, overshadowing it by the excess of his wisdom. He called himself a servant because he took the form of a servant. See whether the word does not put to shame those entrusted with such offices, bishops and teachers, to use each thing wisely according to its worth, and to dispense spiritual foods with knowledge, in due time, quantity, and quality. He said "Who then," not as being ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. The steward is required to have both faithfulness and prudence, so that he neither steals the master's goods, but also manages them properly. Or the one who has a good conscience toward God and does not depart from any of his duties. He calls the one who teaches correctly faithful. He calls prudent the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not attempt (15) Ois. arie hon, or en ois. Ema. (10) ote e. (17) Passage obstructed.

...sins, because of the (20) variegated and manifold nature of human beings. The one who knows when it is necessary to reprove, or to rebuke, or to encourage, or to teach; and whom to give milk to, and to whom to impart solid food. Chapter 25. Verse 1. Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. They say the ten virgins are the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, in order to receive, whether in pretense or in truth, the pure word of God, and to become virginal. (21) They are both those commonly understood and those found in the Proverbs, which also follow, as the virtues of the hypostasis of Christ. Hence also "entopiat" (22) not some foolish and some wise. But one (23) and all went out to meet, those who received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another; and the mind is one thing, the body another; and this will be taken for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action; oil is the poured-out word of the soul, of the one who works the good action. Those who rise up from the vital tension sleep. Therefore the wise do not lose their lamps, nor are they inattentive to the preservation of the oil.

The angels cry out to the sleeping senses, rousing them; that is, the liturgical spirits sent for service on behalf of those who are about to inherit salvation. A world of lamps is the evangelical use according to the senses: of the eyes for marveling at the Creator, and closing so as not to see injustice; of hearing, neither admitting vanity nor blood judgment, but of the equal word; of taste perceiving Christ the Lord; of smell enjoying the fragrance of Christ and of the emptied myrrh; of touch touching the Word, as John says: Our hands have felt concerning the Word of life. The voice occurs at midnight, at that hour when the sons of Israel went out from Egypt, at which also Christ rose from the dead. The voice is the trumpet that raises the dead and leads them out of the tombs. The phrase "go out" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; the oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light within us.

keeping the eye simple, so that our whole body is illuminated, according to the Lord’s word. Therefore, those who have taken up diligent zeal for the working of the commandments are prudent; but the careless are foolish, having wasted the appropriate time on the pursuit of vain things. And “they were sleeping” refers to the sleep of death; “midnight” indicates the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present; but for those who are negligent (27) concerning piety, bearing nothing, the soul begins to be gloomy, and is, as it were, extinguished, and proceeds to madness, so that they think themselves through the virtue of others. Therefore they are rejected, those others saying, “Lest it not suffice for us and for you.” And those who sell the oil are those who teach for a fee, by attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue. CHAPTER 27 Verse 11. And the governor asked him, saying, “Are you the king of the Jews?” As if condemning him on a public charge, Pilate asks, saying, “Are you the king of the Jews?” He inquires mockingly, or he asks in this way doubting. But Jesus, gently, hinting at “yes,” as king of all men, said, “You say.” Since the high priest asked judicially, saying, “Tell us if you are the king,” but Pilate declaratively. And see whether “You have said,” spoken to the high priest, does not secretly convict his hesitation; while “You say,” to Pilate, confirms his declaration.

For he was a king of Israel, neither saying “yes,” so as not to give a reasonable pretext to Pilate for condemning him. (28) Because of their unchangeableness, he does not even contradict them. And rightly he did not even answer Pilate, because he is uncertain whether he ought to defend himself against the unjust accusations, and because he is of two minds concerning them. For it was clear that, if he had defended himself and shown himself guilty of no charge, the judge would have released him, having taken a way to pronounce favorably about him. Hence also the governor marveled at him, how, though able to say many defenses, he kept silent. Therefore, also, as if wishing to release him, he urged him toward this (30); for that he was handed over out of envy was clear even to Pilate. He does not merely marvel, but marvels exceedingly; perhaps because of his unchangeableness and calmness in the face of death, and in these things the serenity of his face; or he marveled also at his more-than-human patience. It is likely that, since the Jews had recently become subjects of the Romans, they thought that what was pleasing to them was permitted at the festival. And Saul also, having granted the people Jonathan, indicates to them beforehand something of the sort. As one who thinks

But that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as if they were just. For he knew that they had no clear proof against him. Having come across very ancient manuscripts, I also found that Barabbas himself was called Jesus. Thus, at least, Pilate’s inquiry there went: “Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?” For, as it seems, Barabbas was a patronymic of the robber, which is interpreted as “son of a teacher.” Therefore, the name Barabbas, when compounded, means “son of our teacher.” And whose teacher’s son should one consider the notorious robber to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him choose to murder men rather than the one who gives life to men, our Lord Jesus Christ? While being judged by Pilate, he communicated with this man’s wife, so that by his silence she might be struck with his courage, and by the communication she might know that he was not judging a man but a God. For this reason, he himself did not see it, either so that he would not be silent about the dream, or because he was not believed, or because he was unworthy, or so that, having heard what his wife endured, he might sympathize. For she not only saw the dream but also suffered much, and at night, to make it more terrifying. Besides, the dream was a work of Providence, not telling what it was, but showing that it was not revealed so that Jesus would not suffer, but so that the woman might be saved. Blessed is she who receives such things in dreams to suffer, so that she might not suffer excessively.

If this is a symbol of the church once ruled by Pilate, and no longer subject to him because of faith in Christ—for the woman is of another race. Verse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse the prophet Zechariah also spoke, saying: On that day, he says, there will be no light. And there will be cold and ice for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light. And he spoke of the darkness as the darkening of those who lay hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, and it is likely that he erred on the sixth hour, perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked, saying: A wicked and adulterous generation seeks a sign.

and so forth: and, "When you raise up the Son of Man, then you will know that I am." For it is far more remarkable that these things should happen while he is nailed to the cross than while he is walking on the earth. And the paradox was not only this, but also that what they sought came from heaven, and over the whole inhabited world, which had never happened before, but only in Egypt, when the Passover was celebrated; for those things were a type of these. So that they might not say that what happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And in the middle of the day, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having paradoxically occurred on the fourteenth day of the moon, when an eclipse naturally does not occur, when the distance of the sun is great, as from the beginning of the heaven to its end. For eclipses occur when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is opposite. But this happened, as if creation were mourning over what had occurred, and through this showing that, because of this outrage perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them. For whether they thought that he had done this, they ought to have believed and feared; or whether not he, but the Father, even from this they ought to have been stricken. For that darkness was a sign of wrath, and a token of what was to befall the god-fighters and the murderers.

For this reason, along with all the insults, this happens when he has had his fill of mockeries, and all have said whatever they wished. Chapter 28. Verse 18. "All authority was given to me in heaven and on earth." The phrase "All authority was given to me," and so forth, understand with reference to the incarnation. But if you also consider it with regard to the divinity, you will take "Authority was given to me" in the sense of "it was made room for." "Was given," was brought to me, I was entrusted with free will. Life first had place among the things above, and now also among the things below. Whom, taking confidence, baptize into the name of the Father, and of the Son, and of the Holy Spirit. The one who saves is one. The salvation is one. The living Father, the Son, and the Holy Spirit are one. They are one not by a blending of the three, but by one substance; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the one begotten is consubstantial. God is not a body; therefore God, who is incorporeal, begot without flux or motion or any such things as are observed in bodies. The generation is hypostatic; the Son was born from the substance of the Father.

Verse 18. The birth of Jesus was as follows. . . . (1–2) Here the evangelist mentions the birth, but at the beginning of the Gospel, the generation. For here he says, "The birth of Jesus Christ was as follows," but there, "Book of the generation of Jesus Christ." What, then, is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible, but when it is written in a book and, as it were, embodied, then it is both seen and touched, so also the fleshless and bodiless Word of God, neither seen nor written according to His divinity, once He became flesh, is both seen and written. For this reason, since He became flesh, there is also a book of His generation. But it is not inquired here why he said "book" and not "vision" or "account," but rather what "birth" is and what "generation" is. Generation and birth differ. For generation is the first formation from God, while birth is the succession from one another due to the condemnation of death because of transgression. And further, generation possesses incorruptibility and sinlessness, while birth possesses passibility and sinfulness. Therefore, the Lord, naturally taking the sinlessness of generation, did not also take incorruptibility; and taking the passibility of birth, he did not also take sinfulness, bearing the first Adam undiminished in both respects. Thus, in the case of Christ, there would be generation, not as a progression from non-being into being, but as a path from existing in the form of God to assuming the form of a servant.

His birth was twofold, according to us and above us. For to be born of a woman is according to us; but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the future birth which he was about to bestow upon us from the Spirit. Verse 18. The birth of Jesus was as follows. . . . (1–2) Here the evangelist mentions the birth, but at the beginning of the Gospel, the generation. For here he says, "The birth of Jesus Christ was as follows," but there, "Book of the generation of Jesus Christ." What then is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible; but when it is written in a book and, as it were, embodied, then it is both seen and touched; so also the fleshless and bodiless Word of God, neither seen nor written according to his divinity, when he became incarnate, is both seen and written. For this reason, since he became incarnate, there is also a book of his generation. But it is not inquired here why he said "book" and did not say "vision" or "word"; but rather, what is birth, and what is generation? Generation and birth differ.

For genesis is from God, the first formation; but gennēsis is from the condemnation of death due to transgression, through succession from one another. And further, genesis possesses the incorruptible and sinless; but gennēsis possesses the passible and sin-prone. Thus the Lord, while naturally taking the sinlessness of genesis, did not also assume its incorruptibility; and while taking the passibility of gennēsis, did not also assume its sin-proneness, bearing the first Adam undiminished in both respects. Therefore, in the case of Christ, there would be genesis—not a procession from non-being into being, but a path from existing in the form of God to assuming the form of a servant—while his gennēsis was twofold, according to us and above us. For to be born of a woman is according to us; but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the future birth.

...nēsis, which he was about to bestow upon us from the Spirit. Chapter 7. (5) Verse 5. Do not give the holy to the dogs, nor cast your pearls before the swine... Verse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. Lest the disciples be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and all things are revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what knocking with the hands signifies. For the truth of the saving doctrines is apprehended in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious discovery of the depth of the hidden Scriptures' security through precise investigation; for thus, he says, the Scriptures are opened. Verse 9. Is there a man among you who, if his son asks for bread, would give him a stone? Verse 10. And if he asks for a fish, would he give him a serpent? Observe whether knowledge is food, without which it is not possible to be saved; for example, the precise account of how one must eat. And the fish is like a relish for learning: to know the constitution of the cosmos, the activity of the elements, the beginning, end, and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wanted to be eaten by Jesus; nor a serpent instead of a fish, which those unworthy of eating fish, the Ethiopians, eat. But how did he call the disciples wicked?

For even if they followed by choice, they still had the mutability of human nature. Only the Son of God was immutable in both divinity and humanity. He calls good gifts the spiritual gifts. Luke said Holy Spirit instead of saying good. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good things to its participants. But to the exceedingly wicked, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, although they were not created evil by nature, but have become hardened from self-chosen wickedness. (5) Verse 5. Do not give the holy to the dogs, nor cast your pearls before the swine... Verse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. So that the disciples may not be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and everything is revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what knocking with the hands signifies. For the truth of the saving doctrines is grasped in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious perception of the depth of the hidden Scriptures' security through precise investigation; for thus, he says, the Scriptures are opened. Verse 9. What man among you, if his son asks him for bread, will give him a stone?

Verse 10. If he asks for a fish, will he not give him a serpent? Observe then whether knowledge is food, without which it is not possible to be saved; for example, the precise account of how one must eat. Fish is also like a relish for the lover of learning to know the constitution of the world, the activity of the elements, the beginning and end and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wanted to be eaten by Jesus; nor a serpent instead of fish, which the unworthy of eating fish, the Ethiopians, eat. How then did he call the disciples evil? For even if they followed by choice, they still had the mutability of human nature. Only the Son of God was immutable in both divinity and humanity. He calls good gifts the spiritual gifts. Luke said Holy Spirit instead of saying good gifts. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good gifts to its participants. To the exceedingly evil, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, although they were not created evil by nature, but have become hardened through self-chosen wickedness. Chapter 8.

Verse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and straitened, and few find it, through which way will the many enter? For he speaks of a broad and spacious way, that many will enter through it. And I say that the word of the Saviour was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear, little flock, because God has taken pleasure in you. But the saying, Many will come, was spoken prophetically, as concerning those from the nations who would believe in him. Many, he says, in comparison with those who did not believe after his coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and in number these are many times more than those from Israel who confess Jesus Christ. Verse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and straitened, and few find it, through which way will the many enter? For he speaks of a broad and spacious way, that many will enter through it.

That the word of the Savior was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear the small flock, because God has taken pleasure in you. But the saying, "Many will come," was spoken prophetically, as concerning those from the nations who would believe in him in the future. "Many," he says, in comparison with those who did not believe after the coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and these are many times more in number than those from Israel who confess Jesus Christ. Chapter 11. Verse 11. But the lesser one in the kingdom of heaven is greater than he. Verse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that "the lesser" is spoken concerning Christ himself; lesser, however, according to the opinion of the hearers. And the phrase "in the kingdom of heaven" indicates that among spiritual things, and among all heavenly and divine things, Christ is greater than that one. Thus we will read: "Lesser"; then, after a short pause, we will add: "In the kingdom of heaven he is greater than he." And the kingdom of heaven is Christ himself, urging all to repentance and drawing them to himself through grace. Verse 11. But the lesser one in the kingdom of heaven is greater than he. Verse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that "the lesser" is spoken concerning Christ himself.

smaller in the estimation of the hearers. And the phrase "in the kingdom of the heavens" indicates that among spiritual things, and among all things in heaven and divine things, Christ is greater than that one. Thus we will read it: "Smaller"; then, after a brief pause, we will add: "In the kingdom of the heavens he is greater than him." But the kingdom of the heavens is Christ himself, exhorting all to repentance and drawing them to himself through grace. CHAPTER 12. Verse 14. And the Pharisees took counsel against him, having gone out, so that they might destroy him. To the extent that one approaches Jesus, he does not take counsel. For the counsel of evil does not approach Jesus. But when one goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who witnessed love, peace. If anyone destroys this one, he is called a son of destruction. Verse 15. And Jesus, having learned, withdrew. For it was not necessary for him to remain with the sons of destruction. Those ones destroyed; we, not having sought, found. For "I was found," he says, "by those not seeking me; I became manifest to those not questioning me." For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the wickedness; and so that no one might think that he withdrew out of cowardice, he healed all, displaying his all-powerful might. Yet he refrains from being publicized, as one who is gentle and without vainglory. Verse 14. And the Pharisees took counsel against him, having gone out, so that they might destroy him.

The closer one approaches Jesus, the less one takes counsel. For the counsel of evil ones does not approach Jesus. But when someone goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who witnessed love, the peace. If someone destroys this, he is called a son of destruction. Verse 15. But Jesus, knowing, withdrew. For it was not necessary for him to remain with the sons of destruction. Those ones destroyed; we, not seeking, found. For I was found, he says, by those not seeking me; I became visible to those not questioning me. For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the evil, and so that no one might think he withdrew out of cowardice, he healed everyone, displaying his all-powerful might. Yet he restrains himself from being publicized, as one who is gentle and without vainglory. Chapter 13. (6) Verse 44. The kingdom of the heavens is like a treasure, etc. According to another interpretation, it would be that the field is the

Scripture is planted with many legal, scriptural, and historical sayings; but the treasure is the varied meanings within them, both manifest and hidden, and Christ is the precious treasure of Scripture. Or the field is Christ, in which Paul says the hidden treasures of the wisdom and knowledge of God are concealed. The heavenly things, then, and the kingdom of heaven are written as in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is in us according to our capacity, and is found through faith, and purchased through the virtues. So one who finds this treasure in the Scriptures hides it, knowing that it is not safe to impart secrets to just anyone. And he goes away after hiding it, to buy the field for whatever price he wishes; which the Hebrews, before they were entrusted, from whom he took it—which according to another parable is a vineyard—makes his own possession, having sold all his belongings; and these were vice, so that he no longer lives by them, but is dead to the whole world and its desires. (7) Those who have written about pearls say there are six differences among them, of which the better are those produced in India in shells from the heavenly dew. The lesser pearls, then, are the inquiries of the law, the prophets, and the rest of Scripture, which one who seeks diligently, engaging in trade, seeks the pearl Christ, better than all these, considering all these present goods as loss and rubbish compared to the knowledge of Christ.

(8) Again, the net is the interweaving of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not natures of different kinds, but self-determined opinions and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to these, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore, that is, the things outside this life, unless it were filled with the fullness of the nations; but when filled, they bring it up, and each of the good things under the net will be restored to its proper order according to the vessels named here, while they will cast the rotten ones outside. The outside is the furnace of fire, as the Savior says in the following passages; for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire (9).

Again: “The kingdom of heaven is like a net cast into the sea.” (10) The net is a conceptual interweaving of diverse meanings, the Old and New Scripture; the sea is the billowing life of men. The whole varied race of human choices, the calling of all kinds of nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the different abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free, wicked and good. The sea is the life of men. The shore is its end. At the consummation, when the net is drawn up, the good are separated from the base, some being honored, others punished. For not all the faithful have the same manner. And lest anyone think that only the unbelieving and wicked are cast out, it signifies that they are consigned to perpetual punishment: “And they will cast them into the furnace of fire,” and so forth. (6) Verse 44: “The kingdom of heaven is like a treasure,” etc. According to another interpretation, it might be that the field is

Scripture, planted with many legal, scriptural, and historical sayings; a treasure is the varied meanings, both manifest and hidden, that are present in these; and Christ is the precious treasure of Scripture. Or the field is Christ, in which Paul says the hidden treasures of the wisdom and knowledge of God are concealed. The heavenly things, then, and the kingdom of heaven are as if depicted in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is in us according to our capacity; it is found through faith, and purchased through the virtues. So someone who finds this treasure in the Scriptures hides it, knowing that it is not without risk to impart the secrets to just anyone. And he goes away after hiding it, to buy the field for whatever price he wishes; which field the Hebrews, before they were entrusted, from whom he received it—which, according to another parable, is a vineyard—he makes his own property, having sold all his possessions; and these were vice, so that he no longer lives by them, but is dead to the whole world and to its desires. Those who have written about pearls say that there are six differences among them, of which the better ones are those produced in India in shells from the heavenly dew. The lesser pearls, then, are the inquiries of the law, the prophets, and the rest of Scripture, which the one who seeks diligently, engaging in trade, seeks the pearl that is better than all these, Christ, considering all these present goods as loss and as dung in comparison to the knowledge of Christ.

(8) Again, the net is the interweaving of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not different natures, but self-determined opinions and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to these, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore, that is, the things outside this life, unless it were filled with the fullness of the nations; but when it is filled, they bring it up, and each of the good things under the net will be restored to its proper rank according to the vessels named here, and they will cast out the rotten things outside. And the outside is the furnace of fire, as the Savior says in what follows: for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire. (9) Section 47. Again: The kingdom of the heavens is like a net cast into the sea. (10) The intelligible interweaving of the net is the Old and New Scripture, composed of varied thoughts. The sea is the billowing life of men. The whole kind is the varied kind.

of the self-determined choices among humans, the calling of all kinds of nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the various abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free men, wicked and good. The sea is the life of men. The shore is the end of this life. And at the consummation, when the net is drawn up, the good are separated from the base, some being honored, others punished. For the manner of all the faithful is not the same. And so that no one might think that the unbelieving and wicked are only cast out, it indicated that they are consigned to eternal punishment: "And they shall cast them into the furnace of fire," and so forth. Chapter 18. Verse 5. "And whoever receives such a child in my name receives me." He exhorts to receive the faithful in his name, such a child, or one of such (10) spiritual ones who are formed in Christ, according to the humbling of one's own spirit. And according to Luke, the child shown by the Savior must be received in his name, so that in him one may receive Christ, who is also in the Spirit. Or "such a one," since all the spiritual are one. The word also urges receiving the simple and gentle in heart in the word of Christ.

Checking the contentiousness of the disciples (since when teachers fight, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a lowly person among the faithful, the punishment against you will be severe. For he indicates the unbearable punishment through the mill and drowning, which will befall those who insult such persons. For here he calls insult "scandal." I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. By foretelling and lamenting such persons, he gives them an opportunity for repentance. And when he says "It is necessary," he does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also adds "Woe to them," as those who err voluntarily. And he calls "punishment" those who live indecently.

St. 20. For where there are two or three (11) united in my name, there I am in their midst. St. 21. Then Peter came to him and said: Lord, how many times shall my brother sin against me, and I forgive him? Up to seven times. Two united in the name of Christ are body and spirit, not in opposition—the body being subject, and the spirit imparting divine life to it. Three (13) constitute a whole: spirit, soul, body, preserved by the presence of Christ. Or the two testaments, when their gatherer, the Holy Spirit, is in them; three: law, prophets, Gospel. Or spirit and desire and reason. Or the calling and election and the class ranked in first honor with us. Note that he did not say "I will be," but "I am." For as God, being everywhere, he is in the midst of those united through piety. For the all-surveying power of God, though indivisible, becomes divisible for the worthy. Since we are masters of forgiving offenses against us, but not of those reaching to God unless God himself does so, for this reason Peter said "against me." For asking how long it is necessary not to bear a grudge, he added "seven times" as a great thing. But the Lord, indicating the infinity of forbearance, said "seventy times seven"—that is: Whenever he sins against you, if he repents, forgive him.

Since Christ set a limit for those who are excommunicated, but not for those who repent, Peter naturally asks: "Up to how many times must one accept the one who repents?" But see if it is possible: Since the number six is active and pertains to the generation of the world, while seven is of rest; the one who loves worldly and material things, sinning, has the hebdomad as his end; and Peter, understanding this, wishes to grant forgiveness within the seven. But the Lord intensifies this in the same manner, proportionally as a unit is to tens and hundreds, so that the one who surpasses worldly things no longer has remission of sins; for remission pertains to things here, whether slow or swift. Verse 5. "And whoever receives such a child, one in my name, receives me." He exhorts receiving the faithful in his name, one such child, or one of such spiritual ones who are formed according to Christ, by humbling one's own spirit. But according to Luke, the child shown by the Savior must be received in his name, so that in it one may receive Christ, who is also in the Spirit. Or "one such," since all spiritual ones are one. The word also urges receiving the simple and gentle in heart in the word of Christ. Checking the contentiousness of the disciples (since when teachers quarrel, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a humble person among the faithful, the punishment against you will be severe.

For the unbearable punishment is signified by the mill and drowning, which will befall those who insult such persons. For here he calls insult "scandal." I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. And from what he foretells and laments concerning such persons, he gives them an opportunity for repentance. And when he says "Necessity," he does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also pronounces "woe" upon them, as those who err voluntarily. And he calls "punishment" those who live indecently. Chapter 20: "For where two or three are gathered together in my name, there I am in their midst." Chapter 21: "Then Peter came to him and said, 'Lord, how many times shall my brother sin against me and I forgive him? Up to seven times?'" Two gathered together in the name of Christ are a body.

and spirit, not opposing one another; the body being subordinate, and the spirit imparting to it divine life. And three (13) complete—spirit, soul, body—preserves by the presence of Christ. Or the two covenants, when their gatherer, the Holy Spirit, is in them. And three: law, prophets, Gospel. Or spirit, desire, and reason. Or the calling, the election, and the class ranked with us in first honor. Note that he did not say "I will be," but "I am." For as God, being everywhere, he is in the midst of those united by piety. For the all-surveying power of God, undivided, becomes divided to the worthy. Since we are masters of forgiving offenses against us, but not of those reaching God unless God himself does so, for this reason Peter said "to me." For when asking up to what point it is necessary not to bear a grudge, he added "seven times" as a great thing. But the Lord, signifying the infinity of forbearance, said "seventy times seven"; that is, whenever he sins against you, if he repents, forgive him. Since Christ set a measure for those excommunicated, but not for those repenting, Peter naturally asks: "Up to what point must one accept the penitent?" But see if it is possible: since the number six is active and in the generation of the world, and seven is of rest; he who loves worldly and material things, sinning, has the hebdomad as his end; understanding this, Peter wishes to forgive in the number seven.

The Lord intensifies this in the same manner, for analogously as a unit is to tens and hundreds, so he who has transcended worldly things no longer has remission of sins; for remission pertains to things here, whether slow or swift. CHAPTER 21. Verse 33. There was a man, a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and let it out to farmers, and went abroad, etc. The parable calls the householder God and Father, who from the beginning showed great providence toward the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mingle with the nations. The winepress is the altar, that is, the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appeared to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, who does not immediately...

demanding from the Jews the punishment for their transgressions. The lawful life is the demand for fruits; the prophetic demand is their season. The first and second servants who suffered an outrage are the prophets sent at different times, of whom they flayed one, as Micah, when Zedekiah struck him on the cheek; they killed another, as Zechariah, between the temple and the altar; and they stoned another, as Zariou the son of Jodae the priest. Perhaps the vineyard is the Kingdom of God and his mysteries in the law and the prophets and the other natural theology. The fruits are the virtuous life in character. The fence is the logical place and the letter, so that the hidden mysteries might not be observed by outsiders. The winepress is the depth that receives the fruits of the soul, as it applies everything to war. The tower is the divided discourse about God. The temple is that of the divine temple within it. The farmers are those first entrusted with the oracles of God; to them he departs to his own to tend, giving a starting point from what he himself planted, and he set a fence, dug, built, to bear fruit. The season of fruits, which the master knows, is perhaps not when they put forth leaves, or bloom, or become unripe, or are gathered; such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; but those of love, and joy, and peace, and the rest. The servants are the prophets demanding that the spiritual fruits be brought as offerings to God, like priests. Verse 33.

A man was a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and let it out to farmers, and went abroad, and so on. The parable calls the householder God and Father, who showed great forethought from the beginning for the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mix with the nations. The winepress is the altar, or the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appears to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, not demanding from the Jews the punishment for their transgressions. The demand for fruits is the lawful life; their season is the prophetic demand. The first and second servants who suffered an outrage are the prophets sent at various times, of whom they beat one, like Micah, when Zedekiah struck him on the cheek; they killed another, like Zechariah, between the temple and the altar; they stoned another, like Zariah son of Jehoiada the priest. Perhaps the vineyard is the kingdom of God, and his mysteries in the law and prophets, and in the other natural philosophy. The fruits are the virtuous life in character.

The fence is the rational place, and the letter, so that the hidden mysteries might not be observed by those outside. The winepress is the depth that receives the fruits of the soul, of one who sets everything toward war. The tower is the divided discourse concerning God. The temple is that of the divine temple within it (17). The farmers are those first entrusted with the oracles of God, to whom he goes abroad to his own to oversee (18), having given a starting point, from which he himself planted, and placed a fence, dug, built, to bear fruit. The season of fruits, which the householder knows, perhaps not that leaves sprout, or that it blooms, or that it ripens, or that it is harvested—such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; but those of love, and joy, and peace, and the rest. The servants are the prophets, demanding that the spiritual fruits be brought as priests to God. CHAPTER 24. Verse 45. Who then is the faithful and wise servant, whom his master appointed over his household? (19) Perhaps inciting to seek out some rare one. For by the ambiguity of "then" he showed the rarity of such a steward, and knowing no other faithful and wise steward of his own, weighed down upon the works of the Father, I mean upon humanity. For as if speaking of another, he overshadows it by the excess of wisdom. He called himself a servant because he took the form of a servant. See whether the word does not shame bishops and teachers entrusted with such things to use each thing wisely according to worth, and to arrange spiritual foods knowledgeably by season, quantity, and quality.

The phrase "Who then," he said, is not as if he were ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. Secondly, the steward is required to have faith and prudence, so that he neither steals the master's goods nor fails to manage them properly. Or the one who has a good conscience toward God and does not neglect any of his duties. And he calls the one who teaches correctly faithful. He calls prudent the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not yield to sins, because of the varied and manifold nature of men. The one who knows when to reprove, or rebuke, or exhort, or teach; and whom to give milk to, and to whom to give solid food. Verse 45. "Who then is the faithful and prudent slave, whom his master set over his household?" Perhaps inciting them to seek out a rare individual. For by the ambiguity of "then" he indicated the rarity of such a steward, and knowing no other faithful and prudent steward of his own, one weighed down by the works of the Father, I mean by humanity. For he speaks as if about another, overshadowing it by the excess of wisdom. And he called himself a slave because he took the form of a slave.

See whether such things do not put to shame bishops and teachers who have been entrusted with these responsibilities, so that the word urges them to use each thing wisely according to its worth, and to dispense spiritual nourishment with knowledge of time, quantity, and quality. The phrase "Who then," he said, is not as if he were ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. Secondly, the steward is required to have faithfulness and prudence, so that he neither steals the master's goods, but also administers them properly. Or the one who has a good conscience toward God and does not neglect any of his duties. And the one who teaches correctly he calls faithful. Prudent is the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not attempt sins, because of the varied and manifold nature of humans. The one who knows when to reprove, or rebuke, or encourage, or teach; and whom to give milk to, and to whom to give solid food. Chapter 25.

Verse 1: Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. They say the ten virgins are the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, by having received, whether in pretense or in truth, the pure word of God, and having been made virginal. They are both those commonly understood and those set in proverbs, which also follow, as the virtues of the hypostasis of Christ. Therefore also locally, not some foolish and some wise. But one and all went out to meet, having received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another, and the mind is one thing, the body another; and this you will take for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action; oil is the poured-out word of the psychic, of him who works the good action. Those who withdraw from vital tension sleep. The wise do not lose their lamps, nor are they inattentive to the keeping of the oil. Angels shout to the sleeping senses, rousing them; that is, the liturgical spirits sent for service on behalf of those who are to inherit salvation. A cosmos of lamps is the evangelical use according to the senses.

of the eyes for marveling at the Creator, and closing so that they may not see injustice; of hearing, neither admitting vain speech nor judgment of blood, but of the equal word; of taste, partaking of Christ the Lord; of smell, enjoying the fragrance of Christ and the poured-out myrrh; of touch, touching the Word, as John says: Our hands have handled concerning the Word of life. The voice comes at midnight, at that hour when the sons of Israel went out from Egypt, and at which Christ rose from the dead. The voice is the trumpet that raises the dead and leads them out of the tombs. The command "go out" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; the oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light in us, keeping the eye simple, so that our whole body is illuminated, according to the Lord's word. Therefore those who take up diligent zeal for the working of the commandments are wise; but the careless are foolish, having wasted the proper time on zeal for vain things. And "they were sleeping" refers to the sleep of death; "midnight" signifies the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present.

But as for negligence concerning piety, when nothing is brought to bear, the soul begins to grow sullen and, as it were, to be extinguished, and to fall into derangement, so that they think that they themselves are through the virtue of others. Therefore they are rejected, while those others say, "Lest it not suffice for us and for you." And those who sell the oil are the teachers by means of paid attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue. Verse 1. Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. The ten virgins are said to be the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, by having received, whether in pretense or in truth, the pure word of God, and having been made virgins. And they are both those commonly understood and those found in the Proverbs, which also follow along, as the virtues of the hypostasis of Christ. Therefore also locally, not some foolish and some wise. But one and all went out to meet, having received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another; and the mind is one thing, the body another; and this you will take for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action.

oil is the poured word of the psychic, of the one who works the good deed. Those who withdraw from vital tension sleep. The wise women therefore do not lose their lamps, nor are they inattentive to the preservation of the oil. The angels cry out to the sleeping senses, rousing them; that is, the liturgical spirits sent into service for those who are to inherit salvation. The world of lamps is the evangelical use according to the senses: of the eyes for marveling at the maker, and closing so as not to see injustice; of hearing neither admitting vanity nor blood judgment, but the equal word; of taste perceiving Christ the Lord; of smell enjoying the fragrance of Christ and the emptied myrrh; of touch touching the Word, as John says: Our hands groped about the Word of life. The voice occurs at midnight: at that hour when the sons of Israel went out of Egypt, at which also Christ rose from the dead. The voice is the trumpet that rouses the dead and leads them out of the tombs. The command "go out" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light within us.

keeping the eye simple, so that our whole body is illuminated, according to the word of the Lord. Those, then, who take up diligent zeal for the working of the commandments are wise; but the careless are foolish, having wasted the proper time on the pursuit of vain things. And "they were sleeping" refers to the sleep of death; "midnight" indicates the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present; but concerning laziness about piety, the soul begins to be gloomy and, as it were, to be extinguished, and to go into madness, so that they think they can obtain through the virtue of others. Therefore they are rejected, those others saying, "Lest it not suffice for us and for you." And those who sell the oil are those who teach for a fee, by attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue. CHAPTER 27 Verse 11. And the governor questioned him, saying, "Are you the king of the Jews?" As if condemning him on a public charge, Pilate asks, saying, "Are you the king of the Jews?" He seeks to mock, or he asks in doubt. But Jesus gently, hinting at "yes," as king of all men, said, "You say." Since the high priest asked judicially, saying, "Tell us if you are the king," but Pilate declaratively. And see whether "You have said" spoken to the high priest does not expose his hidden hesitation; and "You say" to Pilate confirms his declaration.

For he was king of Israel, neither saying "yes," so as not to give a reasonable pretext to Pilate for condemning him. (28) Because of their unchangeableness, he does not even contradict them. And rightly he did not even answer Pilate, because he is in doubt whether he ought to defend himself against the unjust accusations, and because he is of two minds concerning them. For it was clear that, if he had defended himself and shown himself guilty of no charge, the judge would have released him, having taken a way to pronounce favorably about him. Hence also the governor marveled at him, how, being able to say many defenses, he was silent. Therefore, also, as wishing to release him, he urged him to this (30); for that he was handed over out of envy was clear even to Pilate. He does not simply marvel, but also exceedingly; perhaps because of his unchangeableness and calmness in the face of death, and the serenity of his countenance in these things; or he marveled at his more than human patience. It is likely that, since the Jews had recently become subjects of the Romans, they thought that what was pleasing to them was conceded at the festival. And Saul also, having granted Jonathan to the people, shows to them beforehand something of this sort. As thinking

But that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as if they were just. For he knew that they had no clear proof against him. Having come across very ancient copies, I found that Barabbas himself was called Jesus. Thus, at any rate, Pilate's inquiry there ran: "Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?" For, as it seems, Barabbas was a patronymic of the robber, which is interpreted as "son of a teacher." Therefore, the name Barambas, when compounded, means "son of our teacher." And whose teacher's son must one consider the notorious robber to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him to commit murder choose rather than the one who gives life to men, our Lord Jesus Christ? While being judged by Pilate, he sent a message to his wife, so that by his silence she might be struck with his courage, and by the message she might know that he was not judging a man, but God. And for this reason he himself did not see it, either so that he might not be silent in the dream, or because he was not believed, or because he was unworthy, or so that, having heard what his wife endured, he might sympathize. For she not only saw the dream, but also suffered much, and at night, so that it might become more terrifying. Besides, it was a work of Providence, the dream, not telling what it was, but showing that it was not shown so that Jesus would not suffer, but so that the wife might be saved. Blessed is she who receives such things in dreams to suffer, so that she might not suffer excessively.

If this is a symbol of the church once ruled by Pilate, and no longer subject to him because of faith in Christ—for the woman is of another race. Verse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse, the prophet Zechariah also said: On that day, he says, there will be no light. And there will be cold and frost for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light. And he said the darkness is the darkening of those who lay hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, it is likely that he erred at the sixth hour; perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked for it, saying: A wicked and adulterous generation seeks a sign.

and next: "When you raise up the Son of Man, then you will know that I am." For it is far more wondrous that these things happened while he was nailed to the cross than while he walked on earth. And the paradox was not only in this, but also that what they sought came from the sky, and over the whole inhabited world, which had never happened before, but only in Egypt, when the Passover was celebrated; for those things were a type of these. So that they might not say that what happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And at midday, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having happened paradoxically on the fourteenth day of the moon, when an eclipse does not naturally occur, when the distance of the sun is great, as from the beginning of the sky to its end. For eclipses happen when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is opposite. But this happened as if creation was mourning over what had occurred, and through this showing that, when this outrage was perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them. For whether they thought he had done this, they ought to have believed and feared; or whether not he, but the Father, even from this they ought to have been stung. For that darkness was a sign of wrath, and a token of what was to come upon the god-fighters and murderers.

For this reason, after all the mockery, this happens when he had his fill of the insults, and they had all uttered whatever they wished. Verse 11. And the governor asked him, saying: "Are you the king of the Jews?" As if judging him on a public charge, Pilate asks, saying: "Are you the king of the Jews?" He inquires mockingly, or asks in this way while doubting. But Jesus, calmly, hinting at "yes," as king of all men, said, "You say it." Since the high priest asked judicially, saying: "Tell us if you are the king," but Pilate declaratively. Observe whether "You have said it," spoken to the high priest, does not covertly expose his hesitation, while "You say it," to Pilate, confirms his declaration. For he was king of Israel, neither saying "yes," so as not to give Pilate a reasonable pretext for condemning him. Because of their intransigence, he does not even contradict them. And rightly he did not answer Pilate either, because he is uncertain whether he ought to defend himself against the unjust accusations, and because he is divided in opinion about them. For it was clear that, had he defended himself and shown himself guilty of no charge, the judge would have released him, taking a path to pronounce favorably about him. Hence the governor also marveled at him, how, though able to say many defenses, he remained silent. Therefore, as if wishing to release him, he urged him toward this; for that he was handed over out of envy was clear even to Pilate. And he does not simply marvel, but greatly; perhaps because of his unyielding and unperturbed attitude toward death, and the serenity of his face in these circumstances.

Or perhaps he was marveling at his superhuman patience. It is likely that, since the Jews had recently become allies of the Romans, they thought that what was pleasing to them was permitted at the festival. And Saul, having granted Jonathan to the people, indicates to them beforehand that such a thing is so. As if thinking that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as though they were just. For he knew that they had no clear proof against him. Having encountered very ancient manuscripts, I also found that Barabbas himself was called Jesus. Thus, at least, Pilate's inquiry there went: "Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?" For, as it seems, Barabbas was a patronymic of the bandit, which is interpreted as "son of a teacher." Therefore, the name Barabbas, when compounded, means "son of our teacher." And whose son, then, must we consider the notorious bandit to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him choose to murder men rather than to give life to men, our Lord Jesus Christ? While being judged by Pilate, he gave an oracle to his wife, so that by his silence she might be struck by his courage, and by the oracle she might know that it is not a man, but God, whom he judges.

For this reason he himself did not see it, either so that he would not be silent about the dream, or because he was not believed, or because he was unworthy, or so that, having heard what the woman endured, he would sympathize. For she not only saw the dream but also suffered much, and at night, so that it would become more terrifying. Moreover, it is a work of Providence that the dream, though not telling what it was, shows that it was revealed not so that Jesus would not suffer, but so that the woman would be saved. Blessed is she who receives such things in dreams, to suffer so that she might not suffer excessively. But if this woman is a symbol of the Church once dominated by Pilate and no longer subject to him because of faith in Christ—for the woman is a foreigner—then: Verse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse, the prophet Zechariah also said: "On that day," he says, "there will be no light. And there will be cold and frost for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light." And he said that the darkness darkened those who laid hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the Church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, and it is likely that he erred on the sixth hour, perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked, saying: "A wicked and adulterous generation seeks a sign.

And so forth: and, "When you lift up the Son of Man, then you will know that I am." For it is much more astonishing that these things happened when he was nailed to the cross than when he was walking on the earth. And the paradoxical nature was not only in this, but also that what they sought came from the sky, and over the whole inhabited world, which had not happened before, but only in Egypt, when the Passover was also celebrated; for those things were a type of these. So that they might not say that what had happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And in the middle of the day, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having happened paradoxically on the fourteenth day of the moon, when an eclipse is not naturally wont to occur, when the distance of the sun is as great as from the beginning of the sky to its end. For eclipses occur when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is in opposition. This happened, as if creation were mourning over what had occurred, and through this showing that, when this outrage was perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them.

For if they thought that he himself had done this, they ought to have believed and feared; but if not him, but the Father, even from this they ought to have been stricken. For that darkness was a sign of wrath, and a token that the god-fighters and murderers were about to receive their due. For this reason, along with all the acts of violence, this happens when they had their fill of mockeries and had uttered all that they wished. Chapter 28. Verse 18. "All authority was given to me in heaven and on earth." The phrase, "All authority was given to me," and so forth, understand with reference to the incarnation. But if you also consider it with regard to the divinity, you will take "Authority was given to me" in the sense of "It was granted." "Given," "brought to me," I was entrusted with free will. Life first had place among the higher beings, and now also among the lower; whom, trusting, baptize into the name of the Father, and of the Son, and of the Holy Spirit. One is the savior. One is the salvation. One is the living Father, the Son, and the Holy Spirit. They are one not by a blending of the three, but by one substance; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the Son was begotten consubstantial. God is not a body; therefore God the incorporeal begot without flux or motion or any such things as are observed in bodies. The generation is hypostatic; the Son was born from the substance of the Father.

But if one also considers the divinity (37), and thus you will take the phrase "Authority was given to me" as equivalent to "I was granted." "It was given, it was brought to me," concerning free will, "I was entrusted." Life first had place in the higher realms, and now also in the lower; whom, taking courage, baptize into the name of the Father, and of the Son, and of the Holy Spirit. One is the savior; one is the salvation. One is the living Father, the Son, and the Holy Spirit. They are one not by a blending of the three, but by one essence; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the Son was begotten consubstantial. God is not a body; therefore there is no flux (38) or motion, or any such things as are observed in bodies; the incorporeal God begot. The generation is hypostatic; the Son was brought forth from the essence of the Father.