James 2:7 — CATENA
This refers to the rulers of the Jews, who enriched themselves on tithes, and also to the leaders of the Romans, who were idolaters at that time.
John 1:26 — FRAGMENTS ON JOHN 5
They object to John, "Why then do you baptize, if you are none of these things?" They do not know that not even the Christ—who himself was the prophet—baptized, but rather his disciples. Elijah did not baptize the wood of the altar that needed dousing in the matter of Ahab, but he ordered the priests to do this. Now then, to address the words "Why then do you baptize?" John sets forth his own bodily baptism. But to address the words "if you are not the Christ," he praises the preexisting nature of Christ, saying that he is unseen in his divinity but is present to all the world. He upbraids them for their low opinion about the Christ, and he unites the Word "in the beginning" by his incarnation, as he joins the phrase "whom you do not know" with the words "the one coming after me." He shows the superiority of Christ to himself through the sentence "I am not worthy." And if he is "in the midst" either of the whole world so as to reach every rational creature, or in the midst only of us who have dominion over the world, then in any case the Word is in each person. But if his earlier presence among us remained unperceived, his coming after John would not. As John speaks about the nature of the Word, he also adds some words about his sojourn after him, mentioning that Christ will come after him.
John 3:19 — FRAGMENTS ON JOHN 14
Those who love darkness instead of the light have no excuse. They did not fail to believe Christ because of their ignorance but because they wanted to do what is evil, which Christ's teaching would not permit. Then, whenever we hear "they could not believe," let us understand this as not referring to the ability of their nature or to their subjugation to someone else but to their own free reason, which enslaved them to dishonorable passions, not wanting to let them revolt from their very base habits. For these know "the light," but do not come to it, in case they might be convicted for their hypocrisy for saying that they know God while denying him by their actions.
John 4:14 — FRAGMENTS ON JOHN 17
He says that visible water can quench one's thirst for a little while, but the unseen water cures one of thirst altogether because there is no longer a thirst for life when immortality is gushing forth on you. What follows clearly demonstrates that the Holy Spirit is what is freely being promised here, as the spiritual water spoken of here corresponds with the physical water spoken of.… The Spirit of wisdom, whose presence is unceasing, gives of its abundance freely.
John 6:54 — FRAGMENTS ON JOHN 28
One cannot benefit from the Word of God for eternal life, except through his flesh. For until he was joined to the flesh, all flesh was held under the power of death. But now his life-giving flesh has been given. It nourishes the whole human race to life through the power suspended in it and joined in likeness to those who share the same physical nature.
John 7:8-9 — FRAGMENTS ON JOHN 32
The one who blesses those who mourn because of the present age now utters similar words, saying with reference to himself something that is common to all the saints and pertains to them: It is not the time for us to feast in the middle of the present tribulations, insofar as evil still wages war and truth is rejected by the majority of people and the will of God does not hold sway on earth. For these reasons our Lord said that it was not yet his time. For the good one could not feast with the wicked, nor could he who was hated dine with those who hated him.
John 7:28 — FRAGMENTS ON JOHN 36
The Lord introduces two opinions about himself: (1) that they know where he comes from, since his mother is Mary; and (2) that he has something they do not know, since he is and has come from God. Therefore, he would not be a presumptuous person or a self-appointed teacher but had rather arrived at his teaching because God the Father sent him. Moreover, God who had sent him was not known to them because they kept themselves as far apart as possible from the God of true knowledge inasmuch as they revolted from his purpose and deeds. It is quite reasonable that he would know the Father, since he himself was with him. One knows one's relatives and household best.
John 9:2 — FRAGMENTS ON JOHN 49
There was a certain philosophy among the ancients that troubles came from sin because they were confident that God was not responsible for any evil. The notion that people suffer as an exercise so that they might perceive the power of God at last—this was not well known at all because they would rather have God give good rewards to the just then and there and not prolong suffering any longer for the sake of eternal life. Since he was a blind man from birth, it occurred to the disciples to ask. Since no one can sin before his birth, they ventured a guess that the parents were to blame. For they knew that children may suffer in order to bring grief to the parents. But the Lord said that the blindness did not occur because of any sin but for the sake of the glory of God that was about to take place as the power of God would be revealed through his unexpected recovery of sight.
John 11:43 — FRAGMENTS ON JOHN 75
The one whom he loved and who was his friend he calls by name so that [Lazarus] serves as a sign of the resurrection of all those who are called friends by the Lord whom the apostle says have died in the Lord.
John 12:28 — FRAGMENTS ON JOHN 84
It was not the utterance in the voice of the Father to the Son, since divinity is beyond all voice, but it was sent from heaven from the face of the Father to the Son as a sound for human beings to hear, in order that those who heard it might contemplate Christ all the more and come to know his divinity beyond his humanity. Glory is not added to the Father, since he has always had it, but it is added in so far as it radiates and is made known so that human beings are aware of it. Likewise, one must not conclude that the Son would be glorified from a state of disgrace, but rather he is glorified in so far as he who had formerly been hidden was made manifest in the flesh to the eyes of people. Moreover, it was not so much the voice that captivated the ears of those present, but rather how it took place that another glorified him. There was an established teaching among them from the fathers that utterances that were heard could not be borne directly from the mouth of God, since also Moses and all the rest who had spoken of the words they had heard from God, wrote down for humanity, while also saying that the manner of the discourse was that of an angel. If then we also posit that it was an angel who emitted the voice, it would be good that the Father's voice, which was spoken from above to people, be heard through an angel. Jesus answered and said, "This voice did not take place for my sake." He who knew the Father and the Father's matters did not need anything. Thus he does not allow us to think little of him at all or to regard him as one would only be regarded as a prophet. Rather, this helps us to know who he was in relation to God. See whether or not "glorify your name" is the same as imposing on the Savior the name of God, since he is the Word of God. So also the "name" is that of the Father, but "name" does not refer to that which is composed of syllables or uttered with human voices, but rather whatever reveals the nature of the Father. One can understand the "name of God" also in the same way as well as the phrase in the psalms: "I will proclaim your name to my brothers." How else can one understand that the name of God can be told?
John 14:17 — FRAGMENTS ON JOHN 104
Thus, his coming would not be perceived by those who think only about visible matters … since whatever they do not see with their eyes they cannot know or even imagine to exist, whereas those who can partake of the Spirit are able to perceive him when he comes. They have a better perception of spiritual things because they are partakers of the Spirit and thus distinguish themselves from the world since they are filled with the Spirit. Through their participation with the divine [Spirit], they have a unique understanding of his art and the divine power behind it, just as someone who has wisdom or a certain art understands in himself what he has, even if it remains unknown to his neighbors.
John 14:27 — FRAGMENTS ON JOHN 106
Christ stopped those who were waging war and established peace by destroying the might of those waging war. Those opposing powers have no power against those of the household of Christ who came out of captivity as soon as they learned to know the Redeemer. Therefore, they have an unshakeable peace because it is a peace of the soul that has been led to freedom and has put off fear and shed all trouble. Since these good things of the soul have been assured and cannot be taken away, the peace of the soul has been made sure.
John 16:14 — FRAGMENTS ON JOHN 120
The work and teaching of the Spirit will redound to my glory, for the Spirit also proceeds from me. For when he says "from me," it is clear that he is also from the Father, for "what belongs to me belongs to the Father." Then he hears again in the same manner the phrase "he will take from what is mine." It is not as if some knowledge comes on the Spirit—and that at the present time. It would be a horrible thing, indeed, almost an evil conjecture, to state that the Spirit received his instruction when he was about to bring it to humankind. Indeed, it would be a horrible suggestion if someone should say that the Spirit was taught at all. Then he would no longer be believed to dwell in people and bring all wisdom to them, if he did not have some innate wisdom in him but rather needed to be taught. Thus, when he said, "he will take from what is mine and announce it to you," he meant simply to say that the Spirit would proceed from him. The statements speak of lesser things since they are adapted to what is well known to people, but the real glory of the Spirit is greater since it pertains to divinity. Moreover, it is said that God listens to a person's words. However, it is clear that nothing is added at that time to the knowledge of God but that even before we spoke our words, he knew our prayers and had created everything according to his knowledge from the very beginning of his creation, knowing full well the changes in emotions that would take place in his creatures. Nonetheless, it is still said, "Hear, O Lord" and "The Lord heard." And yet it is not necessary for God to wait for anything in time, as if there would be some change in God because of the prayers of human beings, or as if God would gain some knowledge from what is being said. Rather, these words are being spoken in a human fashion, so to speak, while among the godly they are understood in a divine fashion. In your suppositions the unchanging and unchangeable nature of the glory of God is not purified because he hears people speaking. So then simply because the Spirit hears and receives something does not mean that he will receive any additional knowledge or a change to the unchanging nature of the Spirit.
Matthew 5:6 — FRAGMENT 11.47
When Luke mentions these blessed ones, he calls them simply those "who hunger." But Matthew here defines them as those who willingly and from a longing for the good abstain from fleshly pleasures. Both of them speak in a similar way. Whoever longs for the righteousness of God has found what is truly desirable. But the yearning for righteousness is not satisfied by analogy to the appetite alone. For brotherhood in justice is desired not merely as food. That is only half the total picture. But now he has also represented this yearning as analogous to thirst for something to drink. By the passion of thirst he intends to indicate the heat and burning of intense longing. He says that such a person "will be filled." But such fulfillment does not produce a turning away but rather an intensification of the desire.
Matthew 5:8 — FRAGMENT 13.71
He calls "pure of heart" here those who have acquired virtue in general. Showing the inadequacy of what he had said before, he adds "for they shall see God." Why then is it said that "no one has seen God at any time"? We maintain that he is seen and understood by reason. Either we may see God through the holy Scriptures with the eyes of the understanding, or again, through the wisdom visible in the universe it is possible to see, in a conjectural sort of way, him who made it. God is seen in the same way that in objects made by human beings, the maker of a given work is, after a certain manner, seen by the intellect. But what is seen is not the nature of the artificer but only his or her artistic skill. So also, whoever sees God by looking at the creation gains an impression not of the essence but of the wisdom of the One who has made all things. Therefore the Lord tells the truth when proclaiming that God is seen by the pure in heart, while at the same time the Scripture does not lie when it asserts that God has not been seen nor can be seen.
Matthew 5:29 — FRAGMENT 23.11
He speaks about the numbers of the body but employs hyperbole. It is not that one should literally "cut off one's members." Rather, one is called to mortify them and render them useless for sin, as the apostle has said. One should not spare even things thought most necessary, if through them any bad activity threatens to occur.
Matthew 8:17 — FRAGMENT 37.7
In this saying Isaiah pointed toward the cross. But why was this saying employed by the Evangelist at this point when he was speaking of his healings? This was to show that it was not in his activity alone but in his passion, his willingness to suffer, that Christ became the source of healing to humanity. By the indignities he endured and by his own death he prepared life for all humanity. He subdued those who were evilly disposed against themselves.
Matthew 10:29 — FRAGMENT 55.20
However, you must know that the story of the sparrows is figurative, since foresight in matters like these makes no difference at all to God. As the apostle said, "Is it for oxen that God is concerned?" It is for the sake of humanity that he has foresight of sparrows, which he gives to us for our use. The "penny" is symbolic of something seemingly worthless.
Matthew 10:32 — FRAGMENT 56.2
The prize is superior insofar as it comes from God. It is not the same thing to acknowledge in a human manner and to be acknowledged in God's manner.… The believer then must acknowledge God with both heart and mouth. "For one believes with one's heart and so is justified, and one confesses with his one's lips and so is saved."
Matthew 10:34 — FRAGMENT 57
The unbelievers' disagreement with the believers will produce a distinction. Now since the unbelievers think that peacemaking is their proper duty, they say, "Do not believe that it is best under all circumstances to be saved, for you owe it as a duty to be at peace with all." But there are some who are preparing for battle against our peace, and you should not let their false peace rule. For the only true concord is according to God … and this above all is peace.
Matthew 11:14 — FRAGMENTS 62-63.51
He called John Elijah because of Elijah's power and spirit. And since this statement of Jesus was obscure, he left the understanding of it for those capable of perceiving its meaning. But the angel Gabriel also said this about John: "And he shall go before him in the spirit and power of Elijah," showing that he was the same as Elijah, even if, as a visible human being, he was other than Elijah.
Matthew 11:30 — FRAGMENT 67
If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.
Matthew 12:19 — FRAGMENT 71.9
Those who teach "in the streets" do this, not for the sake of helping anyone but out of egotism and to hoodwink the gullible. The result of this is that everyone views them with suspicion and they fail to reach the goal of their teaching. Thus the Savior taught us these lessons not only by word. His way of life also taught us not to scream nor to show off but to lead a public life in respect to virtuous actions. For a talkative disposition would be most harmful for us. It is the opposite that is most useful and beneficial.
Matthew 12:28 — FRAGMENT 72
Again, his ability "to cast out demons" in the Spirit was something which, as man, he had been made able to do, according to the divine economy. And if the work of the Spirit is the kingdom of God, we should in no way regard the Spirit as something added to the Godhead, as if brought in from the servile creation in order to prepare for the divine kingdom.
Matthew 12:46-48 — FRAGMENT 75
That "his brothers" did not yet believe in him we learn from John, while from Mark we have also heard something else: for his own family tried to lay hands on him, as though he were beside himself. On account of their frame of mind, the Lord does not often mention them as his own family. He points instead to those who are obedient. To believers he applies all the terms of family relationship, those, namely, who had been joined to him in the kindred fellowship of obedience. Even if temporarily he had a quarrel with Mary, as Simeon had foretold when he had said "a sword shall pierce through your own soul," she overcame these things, as was fitting, and the Lord graciously made mention of her at his passion and entrusted her to the beloved disciple.
Matthew 17:5 — FRAGMENT 85
The Father is evidently revealing the Son when the ringing voice from heaven bursts forth so loudly. Through it he reveals to everyone the testimony coming from above. One must not think that the voice of God is audible. Nor can one perceive a bodiless being. Just as no one has ever seen God, so no one has ever heard God. The words "listen to him" have the power of making a necessary distinction. For he says listen to him, rather than to Moses or the prophet who had been introduced, because it was now time to go forward and advance from the introduction to the fulfillment, from the prefiguration to the true reality.
Matthew 17:24 — FRAGMENT 87
This tax of the half-shekel was the law, defined by Moses, who said, "Each will give as redemption of his soul to the Lord, a half shekel." The Jews collected this from everyone, and the half-shekel was paid as redemption for two souls according to the law. The rich man was not demanded more, nor the poor man less. The half-shekel is sacred, intimating nothing else than the true divine-human Mediator, since everything foreshadowed this. The true redemption was the Lord who had the Father in himself, since his nature is divine. The giving of the half-shekel is a symbol of his self-giving, and the shekel is for the redeemed soul. No one is allowed to pay more than the half, not even if he is rich. Thus it is said, "For in him all the fullness of God was pleased to dwell," that is, all the fullness of divinity, which is offered in his mediatorial work on the cross, abides in his dual nature as God-man. The richness of his divinity and the poverty of his humanity are fully integrated in one person. The half-shekel is interpreted here as his divinity, under question by the tax collectors.
Matthew 17:27 — FRAGMENT 88
He establishes himself as lord and master of the sea, of the things in it and of all the elements, as the true Son of God the Father. For this fish provides a type of the church: once [it was] held by the brine of faithlessness and superstition, submerged in the depths of the sea and swamped by the storms and distress of worldly pleasures. But now [it is] raised up by the apostles' hook of teaching and the fishing nets of the Word to the knowledge of God, of him "who calls us from darkness to his amazing light."
Matthew 18:14 — FRAGMENT 89
The sheep that became lost is the sinner lost from the flock of a hundred. This could refer to the number of the heavenly powers. These powers are capable of speech and reasoning. The one sheep is counted as being among the flock, a part of a great number, as if among "a hundred sheep." His wandering is the consequence of Adam's fall. He is searched for. He is of like nature to those who stay at God's side. He is necessary for their full complement, so that the shepherd may not be deficient and wanting. The summing up of what Paul calls "the whole in Christ" involves the regaining of the deficient part, since the composition of the whole in Christ is not complete because of the deficient and absent one.
Matthew 18:34 — FRAGMENT 92
When they do not tolerate our wickedness, our fellow servants are angels who accuse us before God. They do not accuse to God as to one who does not know of our sins but because of their anger at those who break the laws of human love. By "jailers" he means the angels entrusted with our punishment. "Till he should pay all his debts" means in effect that he has handed him over to be punished for all time. For he could never pay it back. For when he corrects a person in the present life, God hands him over to bonds, sickness and tortures, but in the future he hands him over to anguish without remission for all time. He did not say, "So also will your Father do to you," but "my Father." For such people are unworthy to be called sons of God. So the parable describes in summary the indescribable love of God. Anyone who does not imitate this love as far as he can will suffer severe punishment from the just Judge. Even though it has been said, "Not to be regretted are God's blessings," yet wickedness is so strong that it blocks out these words. So the story demands two things of us: to remember our own faults and not to bear a grudge on one who stumbles.
Matthew 19:9 — FRAGMENT 94
To commit adultery is to have relations with a woman who is not one's proper spouse. A man commits adultery if he brings another woman in, instead of the one to whom he was lawfully bound. The law forbade obvious adultery, which is when another man seduces the woman in the house. But the Savior includes also that adultery that has not become known to everyone or that has not been proven as having occurred physically, because it is still adultery. Moreover, Christ agrees that the unfaithful wife has rebelled because she herself has destroyed the natural yoking and is no longer treated as a wife by her husband.
Matthew 19:15 — FRAGMENT 96
Only the wickedness and corruption of the creature stands in the way of our approaching the Creator. Lack of wisdom should not prevent it. He seeks completeness, and your approach is welcome to him for this completeness. Therefore the words "For to such belongs the kingdom of heaven" are accurate. He did not say "of these" but "to such," since lack of wisdom is a property of children. For the same reason the apostle said, "Do not be children in your thinking; be babes in evil." And Mark also examines the cause, speaking and interpreting as follows: "To such belongs the kingdom of heaven" and "Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it." Luke also said the same as Matthew above: "Whoever humbles himself like this child, he is the greatest in the kingdom of heaven." For those qualities which the child has by nature, God wishes us to have by choice: simplicity, forgetfulness of wrongs done to us, love of our parents, even if struck by them. He laid his hands on the children because the laying on of hands signifies the arming of God's power.
Matthew 19:17 — FRAGMENT 97
The teaching of the law is good, and Christ does not criticize it, but he says, "If you would enter life, keep the commandments," indicating the beginning of this route but not its completion. Through this he shows that the law is not alien to himself, but perfection comes from himself.
Matthew 22:9-10 — FRAGMENT 111
This wedding pictures the marriage of the church to the Word. The donation of the gifts of the wealthy provides for the wedding's preparation and is compared with bulls and fattened calves prepared for lavish feasting. For Paul says that "in every way" we have been "enriched" in Christ, in our "speaking and knowledge." The first and second are called servants. The first are those who run ahead in light of the coming of the Lord, fellow laborers and successors of the apostles. But a failure to watch carefully prevents those who are invited from attending. For they "who live their lives according to the flesh" do not follow the divine call which is according to Christ. In the case of the rest, with the calling of the nations there is no longer a separation of a people nor a special honor accorded to Israel. But grace is even [given] to the rejected and outcasts, "to the wise and to the foolish," as Paul says, to the evil and to the good, as the parable teaches … if it is that they really obey the calling to do good, "having clothed themselves with the new humanity." If this proves not to be true, though they were called, they were not chosen. Rather, their calling is even overturned.
Matthew 22:13 — FRAGMENT 111
The binding of their feet and hands puts a check on all their activity.… The outer darkness speaks of those things far removed from divine virtue and glory.
Matthew 23:25-26 — FRAGMENT 117
The law of Moses taught through the use of symbols how to maintain purity throughout life's activities. It was the custom of the Jews, passed on to them from their ancient traditions, to wash carefully their cups and the dish that contained their food. They observed these practices to maintain their purity and to avoid contact with "sinful people." Their aim was that they might flee from fellowship with sinners.… How much more through such practices were they preparing themselves to flee from sin itself. And yet those who were carefully observing these practices were themselves acting like robbers and violently making a profit, becoming loathsome by doing so. Therefore Jesus says this: "Flee unrighteousness, O blind Pharisee. For you fail to perceive how you are acting. For what is in the cup and dish are clean if they are not gained in an unrighteous manner. Righteousness cleanses the vessel much better than water."
Matthew 23:37 — FRAGMENT 121
He was soon to rain calamitous blows on Jerusalem because of its bloodthirsty nature. For that very reason Jesus accuses it of possessing a murderous disposition. For he says it kills the prophets and stones the ones sent to it. So often [the city] could have obtained mercy, but it does not desire it. How many times he demonstrated this, on many occasions and to many descendants, as when he brought back the people from captivity. But through their sins they continually scattered themselves. By speaking of wings and shelter Jesus teaches in a way appropriate for God and illustrates the meaning of Moses' words through a human comparison. "He spread his wings and welcomed them." And David: "But the children of men take refuge in the shadow of your wings." For when Satan scattered them on one side into idolatry and on the other into a love for pleasure, he sent prophets to them. Then through himself he came that he might gather them together "into one." But they could not bear to remain under his protection. "For I," he says, "like a loving hen always held you to draw you to myself, but you had no desire for this. You scattered yourself through your constant sinning and drew away from God." But this is a prolific hen who has many children. She ardently loves and cares for her children and willingly gives herself for them.
Matthew 24:28 — FRAGMENT 126
Jesus spoke in a kind of comparison, as in the form of an illustration and example. For, he says, the appearing of the Son of man will be much the same as when eagles and other flesh-eating birds find a carcass and dead body lying on the ground. They secretly and unexpectedly bear them through the heights and by doing so will provide food for themselves. In the same way, he will appear again on the earth a second and glorious time to judge the world. Ranks of angels will be seen serving as an escort with all the saints rising up "in a moment, in a twinkling of an eye," according to the last trumpet.… But some attempted to explain this text as teaching that at the second coming of the Lord all who conducted themselves uprightly, corresponding with eagles in their lofty and spiritual outlook, will leave paradise behind and be gathered to that place where the fall of Adam occurred. This is the place where Adam violated the commandment and through his disobedience fell into sin.
Matthew 24:31 — FRAGMENT 127
By saying that the Son of man will send his angels, he demonstrates that the Son of man is God. For they are God's angels, and to send them is solely God's prerogative. The saying "from one end of the heavens to the other" teaches us that the extremes of earth and heaven are the same. Hence it is necessary to believe in Christ and not to be deceived as though the smallest part of earth, situated in the midst of the heavens, was surpassed by their infinite greatness.
Matthew 27:26 — FRAGMENT 138.34
The floggings [are] for the sins of the world, because the sinner is flogged many times, according to the prophecy that says, "I gave my back to the whips." And so is fulfilled [the saying] that the righteous [will give himself] for sinners. The height of goodness is also fulfilled when "the righteous [suffered] for the unrighteous," so that "by his wounds we might be healed," as Isaiah says.
Matthew 27:28 — FRAGMENT 139
It was not as though those men had the power [to do these deeds]. Rather, it seemed good to God that these events occur for the redemption of humanity. The "Lord of glory" was treated shamefully for us because of the dishonor due to us. He is now glorified while the day of the righteous is always mocked by the ignorant. Since the cloak was tinged with the color of blood, those murdering him dressed him with it, though they did not realize the significance of what they were doing. Instead, they clothed Jesus … in scarlet cloth and bound his hand with the symbol of one of the sons of Tamar and Judah. The cloak itself [represents] the blood shed by the world and by the people in it. The Savior was put to death for the salvation of all.
Matthew 27:29 — FRAGMENT 139
But they who are choked by "worries, wealth and pleasure" have received the word of God but have not borne fruit. They weave thorns together and crown Jesus with them, dishonoring him.… Those who deemed his kingdom to be of little value placed a reed in his right hand.
Matthew 27:45 — FRAGMENT 142.17
Now a certain Phlegon, a philosopher among the Greeks, recollects this darkness as an incredible occurrence in the fourteenth [night] of the moon, when an eclipse should not have appeared … for eclipses occur at the time when these two stars [the sun and the moon] draw near to one another. An eclipse of the sun happens at the conjunction of the sun and the moon as it runs into its way. This is not the time of the full moon, when the sun is diametrically opposed to the moon. But the eclipse occurred as creation mourned over what had happened, signifying that the drunken behavior of the Jews was linked to a darkened mind. The sunshine of the intellect had departed from them. For if they had been considering him—for that darkness found its source in the wrathful one and was evidence of what was about to overtake the murderers.
Matthew 27:50 — FRAGMENT 143.52
This is also the beginning of the translation of souls into the heavens. For whatever souls follow Christ are translated. Stephen made this plain when he said, "Lord Jesus Christ, receive my spirit." Paul also writes, "It is better to depart and be with Christ." Such was not the case with those of ancient times. It was said concerning the dead that each was handed over "to his people." This proceeding was below, as was the detention of souls. The Lord changes the direction of the journey from below to above by means of himself.
Matthew 27:53-54 — FRAGMENT 144.67
The raising up of the saints' bodies was announcing that the death of Christ was actually the cause of life. They certainly were not made visible prior to the Lord's resurrection, since it was necessary that the resurrection of the Savior first be made known. Then those raised through him were seen. It is plain that they have died again, having risen from the dead in order to be a sign. For it was not possible for only some of the firstborn from the dead to be raised to the life of the age to come, but the remainder [must be raised] in the same manner. Now Luke says that the crowd passing by "beat their breasts and went away." Thus the divine superiority did not escape the notice of the Jews, either in the Passion itself or in the obscurity of the Savior. But habitual human forgetfulness held them fast, and the deceit of the teachers led many astray.
Romans 1:1 — PAULINE COMMENTARY FROM THE GREEK CHURCH.28
Paul was set apart and dedicated to evangelism, like the offerings which the law says were set apart for God and for the priests.
Romans 1:6 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul says this in order to show that the Romans too, made up as they were of all the nations inhabiting the world, rightly accepted the preaching of his message.
Romans 1:12 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Even Paul was not above the need of comfort. For right speech comforts the speaker as well. By this means Paul is teaching his followers not to be proud if they are called to teach. They are not giving what merely belongs to them when they teach. They come to realize that they not only minister to others' needs but that they have needs themselves. For this is the fruit of the gospel. It is a blessing to those who preach it.
Romans 1:13 — PAULINE COMMENTARY FROM THE GREEK CHURCH.65
For the fruit of those who have believed the Word is the benefit to those who hear it. And the Lord says that he has sent the apostles in order to bear much fruit. Indeed, a few gleaners have harvested the entire church.
Romans 1:16 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul says that even if, in the very largest of cities, the preacher of the cross of Christ will be mocked by the ignorant, he is not to be ashamed. For if the Son of God bore the shame of the cross on our behalf, how could it not be out of place for us to be ashamed at the Lord's suffering for us?
Romans 1:17 — PAULINE COMMENTARY FROM THE GREEK CHURCH
In place of righteousness by works, which is neither sincere nor life-giving, Paul praised life through faith. The prophet said: "through faith for faith." "If you had believed in Moses," said Jesus, "you would have believed in me also."
Romans 1:18 — PAULINE COMMENTARY FROM THE GREEK CHURCH
This means that although the visible creation was sufficient to reveal the invisible God, they nevertheless abandoned God and deified creatures instead, "suppressing the truth of God in unrighteousness."
Romans 1:19 — PAULINE COMMENTARY FROM THE GREEK CHURCH
The energies of the divine being have always been invisible by nature, and they are never revealed to anybody directly, but they are made known through the creation.
Romans 1:21 — PAULINE COMMENTARY FROM THE GREEK CHURCH
It is futile to conceive of nonbeing as if it were being, as do those who worship vanity as if it were God. For this reason their minds have been rendered senseless and darkness has entered their souls.
Romans 1:32 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Here again we see the innocence of God and the guilt of man and the justice of the judgment which is brought. For men do these things, not being unaware that they are worthy of punishment by God the judge. For it is clear that they are not unaware of this when they judge others and hand those who do such things over to death. For when evil men have knowledge of the good and make use of it as if they are not given over to pleasures, they bear witness that God's creation is good.… But those who lead men into wrong, as well as those who follow what is wrong, are both evil.
Romans 2:10 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul is right to put the Jew first here and then the Greek. For those who are closer to the Lord and to his rebukes are honored above others, and they enjoy their rewards more than others.
Romans 2:13 — PAULINE COMMENTARY FROM THE GREEK CHURCH
This is not the perfect righteousness according to Christ. About that, Paul says: "By works of the law shall no one be justified."
Romans 2:16 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Men sit as judges of the external things only. It is God who judges things hidden. For Scripture says: "Man looks on the outward appearance, but God looks upon the heart." When Christ judges, then God is the judge.
Romans 3:3 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Let it be agreed, Paul says, that God is faithful and true in every case, whereas men have been judged as unfaithful and untrue, so that God by his goodness may conquer the self-righteousness of men by bestowing his own righteousness upon them.
Romans 3:21 — PAULINE COMMENTARY FROM THE GREEK CHURCH
[The righteousness of God] has not been manifested in opposition to the law but as an increase of good and as the free gift of God, so that we may no longer be judged according to human righteousness, which is always under judgment, but that we may be made perfect by the righteousness which comes from God. For this is the righteousness which comes by faith in Christ to all who believe and which dwells in them all.
Romans 4:1 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul shows from the example of Abraham that faith is not given only to those who are under the law and the circumcision, but also to those who are not circumcised. For Abraham was not justified by his works either, nor did he have any reason to boast, for he was imperfect and apart from God he could do nothing.… Abraham our father was justified by faith. Paul calls him the "forefather according to the flesh" of those Israelites who have become sons of God by the Spirit. For Christ was made like them in his birth according to the flesh, and now he has made them like him through his birth by grace in the Spirit.
Romans 4:24 — PAULINE COMMENTARY FROM THE GREEK CHURCH
The Lord is building his own temple, for the Father raised Christ from the dead in order to do his work through the Son.
Romans 9:15 — PAULINE COMMENTARY FROM THE GREEK CHURCH
It is not unjust for God to have mercy on those he wishes to have mercy on but not on others. For, as Paul says, God demonstrates through Moses what his mercy was like. He does not dispense mercy according to human standards, but according to the wisdom of God. For we are shown mercy not because of our own works but because of God, who has the power to show mercy.
Romans 9:18 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Someone may object that Pharaoh cannot have been hardened, nor can anyone else who falls into sin, since in that case they would not be guilty of the hardening which has come upon them. But in saying this, O Man, you are going beyond yourself and seeking the secret reason for this inequality in God. There is no injustice here, the apostle said, because the refusal to show mercy on a sinner is due to the foreknowledge of the divine wisdom and not to some judicial reward. In this respect the apostle goes on to say that it is not up to men to sound the hidden depths of God, for the message of salvation is properly administered to all, whether mercy is shown to them or not.
Romans 10:4 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Christ furnishes believers with holy righteousness, because he is "the end of the law," and the law prepared the way for Christ by showing that he was the fulfillment of it, the salvation of mankind.
Romans 10:14 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul says that salvation by the calling of the Lord is common to all but that the above mentioned rejection of this universal grace hardened the Jews, making them unable to receive the common good. As a result the mission and the message did not go to them but to the Gentiles, along with the hearing, the faith and the calling. For just as the light is by nature common to all but becomes something else to those who are blinded, so that the blind cannot see the sun, nor can the deaf hear the message when it is proclaimed, so those who have been sent to preach to the Jews have had little effect. They cannot hear the message because they have become deaf to God's calling.
Romans 10:15 — PAULINE COMMENTARY FROM THE GREEK CHURCH
It is clear even from the prophets that it is impossible to believe if nobody preaches the gospel.
Romans 11:8 — PAULINE COMMENTARY FROM THE GREEK CHURCH
This quotation was taken directly from the Hebrew by the apostle himself. The Septuagint edition has "God has put a spirit of stupor in you." The version of Aquila more clearly has "virulence" and that of Symmachus has "pride." … In effect, because of the ignorance of the people, the prophetic writings will be a sealed book to them, and they will be incapable of reading them.
Romans 12:2 — PAULINE COMMENTARY FROM THE GREEK CHURCH
This is what the prophet Jeremiah meant when he talked about writing the law of God on the heart. For in the pursuit of God the spiritually minded heart will know what is good and acceptable and perfect, and it will only like the things which are pleasing to God. Filled with the goodness of the good Father it will want to do his will and will try to encourage everyone to do good.However, it is not enough merely to do good; one must resist evil as well. For it is the rejection of evil which represents true progress toward the good.
Romans 12:6 — PAULINE COMMENTARY FROM THE GREEK CHURCH
Paul is saying here that if someone has the gift of prophecy, then he has the greatest gift, after that of apostleship. For God placed in the church first apostles and second prophets, and thus such a person, knowing that the apostleship comes first, ought to recognize the limitations of prophecy and accept that he is a servant who must follow the rule of service laid down by his superiors, just as the hands must do the bidding of the head.
Romans 12:7 — PAULINE COMMENTARY FROM THE GREEK CHURCH
The teacher must remain in subjection to the prophets, according to the established order, for the prophets are second (after the apostles) and the teachers are third. In fact, teachers are interpreters of the prophetic word, because they have heard and understood it with their ears and seen it with their eyes. For the prophets themselves called those whom they had taught to serve in the ministry of teaching.
Romans 13:1 — PAULINE COMMENTARY FROM THE GREEK CHURCH
"Judas the Galilean revolted in the days of the census," says Gamaliel in the Acts of the Apostles, and "drew away some of the people after him," refusing to obey the order of the Romans and register their goods, for which reason Quirinius had been sent to Syria.… But as Judas's decision was the cause of domestic murders and of a rebellion against the authorities which did much harm to the people, it seems to me that here the apostle is condemning any attempt to imitate him based on the illusion that it is a godly thing to disobey rulers. He has a good deal to say about this, condemning it as a mistaken way of thinking.
Romans 14:1 — PAULINE COMMENTARY FROM THE GREEK CHURCH
As far as matters of indifference are concerned, Paul says that it does not matter whether we do them or not, but when it comes to loving our neighbor, they cease to be matters of indifference. Any regulation concerning food is a matter of indifference, because everything has been sanctified by the power of Christ. But not everyone is so strong in his faith that he is in no danger of being corrupted by these things. Whether we injure such a person or do not injure him is not to be regarded as a matter of indifference, but we are to take great care to ensure that no one loses his soul by eating something which he thinks it might be wrong to eat.