Theophylact of Ohrid

In his own words on Matthew

• Matthew 1:1

  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.

  Commentary on Matthew

• Matthew 1:1

  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 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 read them he fully accepted the grace of the truth in them. and whatever the other Evangelists had omitted, he completed in his Gospel, and whatever they had touched on briefly, he elaborated. 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—theology—concerning this, so that no one would think that God the Word was a mere man 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 believing Jew 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 more clearly. When you see these four Evangelists, not sitting down together in one place, but each one by himself at a different time and place writing about the same things as if with one voice, do you not marvel at the truth of the Gospel and conclude that they spoke by the Holy Spirit? Do not tell me that they are not in agreement in all points. Consider where exactly 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! In what is essential, they speak with one voice. Therefore, if they do not diverge in the essential points, why do you marvel if they appear to vary in minor details? It is precisely because their accounts do not agree in every detail that we can see that they present the truth. If they had agreed on every point, it would cause one to suspect that they sat down and deliberated together in writing the Gospels. Instead, what one Evangelist has omitted, another has recorded, and for this reason that they seem to be at variance on certain points.

  Preface to the Four Gospels

• Matthew 1:2

  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.

  Commentary on Matthew

• Matthew 1:3

  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.

  Commentary on Matthew

• Matthew 1:5-6

  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.

  Commentary on Matthew

• Matthew 1:5

  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.

  Commentary on Matthew

• Matthew 1:11

  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.

  Commentary on Matthew

• Matthew 1:16

  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.

  Commentary on Matthew

• Matthew 1:17

  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, that is, as a generation.

  Commentary on Matthew

• Matthew 1:18

  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."

  Commentary on Matthew

• Matthew 1:19

  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.

  Commentary on Matthew

• Matthew 1:20

  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.

  Commentary on Matthew

• Matthew 1:21

  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.

  Commentary on Matthew

• Matthew 1:22

  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.

  Commentary on Matthew

• Matthew 1:23

  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.

  Commentary on Matthew

• Matthew 1:24

  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.

  Commentary on Matthew

• Matthew 1:25

  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? 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 here, too, he shows Joseph's ready obedience to do everything that the angel had told him to do.

  Explanation of the Holy Gospel (Matthew)

• Matthew 1:25

  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.

  Commentary on Matthew

• Matthew 2:1

  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.

  Commentary on Matthew

• Matthew 2:2

  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?

  Commentary on Matthew

• Matthew 2:3

  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.

  Commentary on Matthew

• Matthew 2:4

  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.

  Commentary on Matthew

• Matthew 2:5

  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).

  Commentary on Matthew

• Matthew 2:6

  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 Zerubbabel 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.

  Commentary on Matthew

• Matthew 2:7

  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.

  Commentary on Matthew

• Matthew 2:8-9

  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. 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.

  Commentary on Matthew

• Matthew 2:10

  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.

  Commentary on Matthew

• Matthew 2:11

  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.

  Commentary on Matthew

• Matthew 2:12

  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.

  Commentary on Matthew

• Matthew 2:13

  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?

  Commentary on Matthew

• Matthew 2:14-15

  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?

  Commentary on Matthew

• Matthew 2:16

  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.

  Commentary on Matthew

• Matthew 2:17

  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.

  Commentary on Matthew

• Matthew 2:18

  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.

  Commentary on Matthew

• Matthew 2:19-20

  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.

  Commentary on Matthew

• Matthew 2:19

  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.

  Commentary on Matthew

• Matthew 2:21-22

  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.

  Commentary on Matthew

• Matthew 2:23

  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, which took place later. 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.)

  Commentary on Matthew

• Matthew 3:1-2

  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.

  Commentary on Matthew

• Matthew 3:1

  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.

  Commentary on Matthew

• Matthew 3:3

  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.

  Commentary on Matthew

• Matthew 3:4

  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.

  Commentary on Matthew

• Matthew 3:5-6

  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.

  Commentary on Matthew

• Matthew 3:7

  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.

  Commentary on Matthew

• Matthew 3:8

  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).

  Commentary on Matthew

• Matthew 3:9

  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).

  Commentary on Matthew

• Matthew 3:10

  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.

  Commentary on Matthew

• Matthew 3:11

  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.

  Commentary on Matthew

• Matthew 3:12

  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.

  Commentary on Matthew

• Matthew 3:13-14

  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.

  Commentary on Matthew

• Matthew 3:15

  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.

  Commentary on Matthew

• Matthew 3:15-16

  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.

  Commentary on Matthew

• Matthew 3:16-17

  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.

  Commentary on Matthew

• Matthew 4:1

  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.

  Commentary on Matthew

• Matthew 4:2

  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.

  Commentary on Matthew

• Matthew 4:3

  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.

  Commentary on Matthew

• Matthew 4:4

  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).

  Commentary on Matthew

• Matthew 4:5-6

  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.

  Commentary on Matthew

• Matthew 4:7

  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.

  Commentary on Matthew

• Matthew 4:8-9

  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.

  Commentary on Matthew