The Withered Hand

Εγένετο δὲ καὶ ἐν ἑτέρῳ Σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν Συναγωγὴν καὶ διδάσκειν. Καὶ ἦν ἐκεῖ ἄνθρωπος, καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά. Παρετήρουν δὲ αὐτὸν οἱ Γραμματεῖς καὶ οἱ Φαρισαῖοι, εἰ ἐν τῷ Σαββάτῳ θεραπεύσει, ἵνα εὕρωσι κατηγορίαν κατ᾿ αὐτοῦ. Αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν. Καὶ εἶπε τῷ ἀνθρώπῳ τῷ ξηρὰν ἔχοντι τὴν χεῖρα · Ἔγειραι , καὶ στῆθι εἰς τὸ μέσον. Ὁ δὲ ἀναστὰς ἔστη. Εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτοὺς· Επερωτήσω ὑμᾶς τι· ἔξεστι τοῖς Σάββασιν ἀγαθοποιῆσαι, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀπολέται; Καὶ περιβλεψάμενος πάντας αὐτοὺς, εἶπεν αὐτῷ· Ἔκτεινον τὴν χεῖρά σου. Ὁ δὲ ἐποίησε, καὶ ἀποκατεστάθη ἡ χεὶρ αὐτοῦ ὑγιὴς ὡς ἡ ἄλλη. Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους, τὶ ἂν ποιήσειαν τῷ Ἰησοῦ. Ὅσα μὲν εἴπομεν ἐν τῷ κατὰ Ματθαῖον, δῆλα· νῦν δὲ τόδε λέγομεν, ὅτι ξηρὰν ἔχει τὴν χεῖρα, ὃς οὐ πράττει τι τῶν τῆς ἀρε- τῆς ἔργων. Ἡ μὲν γὰρ χεὶρ ἐνεργείας ὄργανον, ὃς δὲ ἐξήρανται ταύτην, ἀργεῖ πάντως. Ὅστις οὖν θέλει ὑγιασθῆναι τὴν χεῖρα, ἐν τῷ Σαββάτῳ ταύτην ὑγιασθήσεται. Οἷον τί λέγω· Οὐκ ἔστιν ἐνεργῆσαί τι τῶν τῆς ἀρετῆς ἔργων, ἐὰν μὴ παυθῇ τις ἀπὸ τῆς κακίας. Ἔκκλινον γὰρ πρῶτον ἀπὸ τοῦ κακοῦ, καὶ τότε ποίησον τὸ ἀγαθόν. Ὅταν οὖν σαββατίσῃς, τουτέστιν , ἀργήσῃς ἀπὸ τῶν τῆς κακίας ἔργων, τότε ἐκτενεῖς σου τὴν χεῖρα ἐπὶ τὰ τῆς ἀρετῆς, καὶ ἀποκαταστήσεταί σοι αὕτη. Εἰκότως δὲ εἶπε τὸ, ᾿Αποκατεστάθη. Ἧν γὰρ ὅτε ἡ ἀνθρωπίνη φύσις εἶχε τὴν ἐργασίαν τοῦ καλοῦ, καὶ τὴν χεῖρα, τουτέστι τὴν ἐνεργητικὴν δύναμιν, ὑγιᾶ . Εἶτα ἀπολέσασα, χάριτι Χριστοῦ ἀπέλαβε ταύτην, καὶ ἀποκατέστη εἰς τὸ πρώην ἀγαθόν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Ϛ' Source: Migne PG 123.769b-d

On another Sabbath He went into a synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and the Pharisees watched Him to see if He would heal on the Sabbath, so that they might have something with which to accuse Him. He knew their thoughts and to the man with the withered hand, 'Rise up and stand in the midst of us.' And he rose up and stood. Then Jesus said to them, 'I ask you, is it permitted on the Sabbath to do good or to evil, to save a soul or to destroy it?' And looking around at them all, He said to the man, 'Hold out your hand.' He did so and the hand was restored to health just like the other one. And they were utterly astonished and they spoke among themselves about what had been done by Jesus. 1 What we have said in Matthew is clear, but now we will say that the man had a withered hand that could do not work of virtue. For the hand is the instrument of working, which if it has withered, is completely useless for that. If someone, then, wishes to heal the hand, he sanctifies it on the Sabbath. For it cannot perform any work of virtue unless it previously stops doing evil. Decline from evil, it is said, and then do good. 2 Thus when you observe the Sabbath, that is, when you rest from all evil works, then you may extend your hand to the works of virtue and it may be restored. And rightly it says that it was restored, for when human nature has the power of doing good, the hand, that is, the instrument of working is healthy, but since it withered it received the grace of Christ again and was restored to its former health. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 6 1 Lk 6.6-11 2 Ps 36.27

The Transfiguration And Peter

Kαὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Ἐγένετο δὲ τὸ εἶδες αὐτοῦ ἕτερον, οὐχ ὡς μεταστάντης αὐτοῦ εἰς ἄλλην φύσιν. Ἔμεινε γὰρ οἷος ἦν· ἀλλὰ τὸ σχῆμα τοῦ προσὠπου αὐτοῦ ἐφάνη λαμπρότερον ἢ πρότερον. Ωσπερ οὖν καὶ ἐπὶ τῶν ἱματίων αὐτοῦ γέγονε. Τούτων γὰρ τὸ εἶδος μόνον ἐξήστραψεν, οὐχὶ τῆς οὐσίας τῶν ἱματίων μεταμειφθείσης, ἀλλὰ τῆς ἐπιφανείας. Μωϋσῆς δὲ καὶ Πλίας συνειστήκεισαν αὐτῷ προσευχομένῳ, Β ἵνα δειχθῇ ὅτι οὐκ ἔστιν ἐναντίος τοῖς προφήταις καὶ τῷ νόμῳ. Εἰ γὰρ ἦν, οὐκ ἂν ὁ τὸν νόμον δοὺς Μωϋσῆς, καὶ ὁ τῶν προφητῶν θερμότατος Ἠλίας, ἠνέσχοντο δορυφορεῖν αὐτὸν, καὶ αὐτῷ συνίστασθαι. Ἔλεγον δὲ τὴν ἔξοδον ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ, τουτέστι τὸν θάνατον. Ὁ δὲ Πέτρος ὕπνῳ ἐβαρεῖτο, τῇ προσευχῇ σχολάζοντος τοῦ Χριστοῦ. ᾿Ασθενής γὰρ ἦν, καὶ τὸ ἀνθρώπινον ἐπλήρους, ὕπνῳ δουλεύων. Διαγρηγορήσας δὲ, θεωρεῖ τὴν δόξαν, καὶ τοὺς δύο ἄνδρας· ὥσπερ δὲ ἀποδεχόμενος τὴν ἐκεῖσε διατριβὴν, διά τε τὸ φῶς καὶ διὰ τὸ θεωρεῖν τοὺς προφήτας, φησί · Καλόν ἐστιν ἡμᾶς ὧδε εἶναι. Ἐνόμιζε γὰρ ὅτι τότε ἦν ἡ συντέλεια, καὶ ἡ βασιλεία τοῦ Ἰησοῦ· μὴ εἰδὼς ὁ λέγει. Ούπω γὰρ ἦν τὸ πέρας, εἰδὲ τῆς βασιλείας ἡ ἡμέρα ἐνειστήκει, οὐδὲ τῆς τῶν ἀγαθῶν ἀπολαύσεως ὧν μεθέξουσιν οἱ ἅγιοι. ῎Αμα δὲ καὶ φοβούμενος τὸ σταυρωθῆναι τὸν Χριστὸν, ταῦτά φησιν. Ἐπεὶ γὰρ ἤκουσεν αὐτοῦ, ὅτι δεῖ αὐτὸν ἀποκτανθῆναι , καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι , φησὶ ταῦτα, μονονουχὶ λέγων· Μὴ κατέλθωμεν ἐκ τοῦ ὄρους, ἐνταῦθα καταμείνωμεν, ἵνα τὸν σταυρὸν διαδράσωμεν καὶ τὸ πάθος. Ἔχομεν Ἠλίαν βοηθὸν, εἰ ἐπέλθωσιν ἡμῖν οἱ Ἰουδαῖοι, τὸ πῦρ κατενεγκόντα, καὶ τοὺς πεντηκοντάρχους ἀπολέσαντα. Έχομεν Μωϋσῆν τὸν τόσα καὶ τόσα έθνη ἀφανίσαντα· ταῦτα δὲ ἔλεγε μὴ εἰδὼς ὁ λέγει. Αὐτὸς μὲν γὰρ ἐνόμιζεν ὅτι παγχάλεπόν τι καὶ κακόν ἐστιν ὁ σταυρὸς, καὶ διὰ τοῦτο ἀποδιδράσκων αὐτὸν , ταῦτα ἔλεγεν. Ὁ δὲ Κύριος ἐδίψα σταυρωθῆναι, ἐπεὶ τὐκ ἐνῆν ἄλλως τοὺς ἀνθρώπους σωθῆναι. Τοῦ δὲ Πέτρου, Ποιή ωμεν σκηνάς τρεῖς, λέγοντος, ὁ Κύριος σκηνὴν ἀχειροποίηταν ἐξαίφνης ποιεῖ, καὶ ἐν ταύτῃ εἰσέρχεται μετά γε τῶν προφητῶν, ἵνα δειχθῇ ὅτι οὐδὲν ἐλαττοῦται τοῦ Πατρός. Ωσπερ γὰρ ἐν τῇ παλαιᾷ ἡ νεφέλη ἐλέγετο ἔχειν τὸν Κύριον, καὶ Μωϋσῆς εἰσήρχετο ἐν αὐτῇ, καὶ οὕτω τὸν νόμον ἐδέχετο, οὕτω καὶ νῦν ἡ νεφέλη τὸν Χριστὸν ἐδέξατο, καὶ νεφέλη οὐ γνοφώδης · παρῆλθε γὰρ ἡ σκιά τοῦ νόμου, καὶ τὸ σκοτεινὸν τῆς ἀσαφείας· ἀλλὰ νεφέλη φωτεινή. Ἦλθε γὰρ ἡ ἀλήθεια καὶ ἔλαμψεν ἡ τοῦ Κυρίου χάρις, καὶ οὐδὲν σκοτεινέὴν νῦν. Ἐγένετο δὲ καὶ φωνὴ ἐκ τῆς νεφέλης, ὥσπερ καὶ τὸ παλαιὸν φωνὴ τοῦ Θεοῦ ἡκούετο ἐκ τῆς νεφέλης. Εὑρέθη δὲ Ἰησοῦς μόνος, ἵνα μὴ τις νομίσῃ ὅτι τὸ, Οὗτός ἐστιν ὁ Υἱός μου, περὶ Μωϋσέως ἢ Ἡλίου λέχθη. Τάχα μέντοι καὶ τοῦτο σημαίνει, ὅτι μέχρι μέν τινος καιροῦ ἐφαίνοντο ὁ νόμος καὶ οἱ προφῆται ὥσπερ καὶ ἐνταῦθα Μωσῆς καὶ Ἠλίας, εἶτα μόνος Ἰησοῦς, ἐκείνων παρελθόντων· τὸ γὰρ Εὐαγγέλιον νῦν κρατεῖ, τῶν νομικῶν παρελθόντων. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Θ' Source: Migne PG 123.821a-824a

And while He prayed His face was changed, and His garments became white and glittering. 1 'His face was changed.' His nature did not change, He remained as He was, but the appearance of His face appeared more splendid than before and likewise His garments shone in their appearance but they were not changed in their substance as garments, but in appearance. And Moses and Elijah stood with him praying, that they might show He was no adversary of the law and the prophets. For if He had been, neither the giver of the law, Moses, nor that most fervent of the prophets Elijah would have associated with him or stood with Him. And they spoke of His departure and how it would be fulfilled in Jerusalem, that is, His death. But Peter was weighed down with sleep, and falling away from praying with Christ, for he was weak and in a human manner subject to sleep. But when he was awake He saw the glory and the two men, and then as if approving that life on account of its splendor, he said, 'It is good for us to be here.' For he thought this was the consummation and the kingdom of Jesus, not knowing what he said. But it was not yet the end, it was not yet the day of the kingdom, nor were the fruits of joy communicated to the saints. But fearing the crucifixion of Christ he said this, because he had heard that it was necessary for Him to be killed, and to rise on the third day, and so he spoke in this sort of manner, 'Let us not go down from the mountain, let us remain here, and let us avoid the cross and passion. We have Elijah here, who if the Jews approach us, can call down fire, as on the fifty, and burn them up, 2 and we have Moses, who destroyed such a great number of Gentiles.' He said these things not knowing what he said. For he thought the cross was wicked and wretched and because of this he wished to avoid it, and so he spoke. But Christ desired to be crucified, because there was no other way to save men. And with Peter saying, 'Let us make three booths,' the Lord would have no booth made and enter in with the prophets, so that he might show that He was in nothing less than the Father, for as in the old law the Lord spoke in a cloud, and Moses entered into it and received the law, even now a cloud came over Christ, but it was not dark, since the old law had passed with the darkness of its obscurity, but the cloud was now bright. For the truth had come and the grace of the Lord shone forth and there was no more darkness. Then there was a voice from the cloud, as once the voice of God had been heard from the cloud and Jesus was found alone, so that no one might think that 'This is my son' was said about Moses or Elijah. And perhaps it even signified this, that until that time the law and the prophets had appeared, just as in this place Moses and Elijah were found, but then only Jesus was seen without them, for now the Gospel reigned and the law was set aside. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 9 1 Lk 9.29 2 4 Kings 1.10

Water And Wine

Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδεὶ πόθεν ἐστὶν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἡντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω · σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. Οὐχ ἁπλῶς δὲ οἶνον ἐποίησεν, ἀλλὰ καὶ κάλλιστον.Τοιαῦτα γὰρ τὰ τοῦ Χριστοῦ θαύματα· πολλῷ βελτίω τῶν διὰ φύσεως τελουμένων. Τοῦ μὲν οὖν τὸ ὕδωρ οἶνον γενέσθαι, μάρτυρες οἱ διάκονοι, οἱ ἡντληκότες τὸ ὕδωρ· τοῦ δὲ κάλλιστον γενέσθαι , ὁ ἀρχιτρίκλινος· ἅπερ πάντα, τοῦ χρόνου προϊόντος , ἔμελλον κηρυχθέντα πιστωθῆναι βεβαιότερον τοῖς ἀκούουσι. Δύνασαι δὲ νοῆσαι οἶνον μὲν τὸν εὐαγγελικὸν λόγον, ὕδωρ δὲ πάντα τὰ πρὸ τοῦ Εὐαγγελίου· ὑδαρέστερα γὰρ ἦσαν, καὶ πρὸς τὴν τοῦ λόγου τελείωσιν μὴ φθάνοντα. Οἷον τί φημι Δέδωκε νόμους διαφόρους τῷ ἀνθρώπῳ ὁ Κύριος, ἕνα τὸν ἐν τῷ παραδείσῳ, δεύτερον τὸν ἐπὶ Νῶε,τρίτον τὸν ἐπὶ ᾿Αβραὰμ τῆς περιτομῆς, τέταρτον τὸν διὰ τοῦ Μωσέως, πέμπτον διὰ τῶν προφητῶν. Πάντες οὖν οὗτοι , ὡς πρὸς τὴν τοῦ Εὐαγγελίου ἀκρίβειαν καὶ δύναμιν συγκρινόμενοι, ὑδαρεῖς εἰσιν, εἴτις ἁπλῶς αὐτοὺς καὶ κατὰ τὸ γράμμα νοεῖ. Εἰ δ' ἐμβαθύνας τῷ πνεύματι, κατανοήσει τὰ κεκρυμμένα, εὐρήσει τὸ ὕδωρ οἶνον γεγενημένον· τὰ γὰρ ἁπλῶς λεγόμενα καὶ κατὰ τὸ γράμμα νοούμενα τοῖς πολλοῖς ὕδωρ ὄντα, πάντως ὁ πνευματικῶς ἀνακρίνων, εὐρήσει οἶνον κάλλιστον, ὕστερον πινόμενον, καὶ τηρούμενον παρὰ τοῦ νυμφίου Χριστοῦ · ἐπεὶ καὶ ἐν ἐσχάτοις καιροῖς ἐδείχθη τὸ Εὐαγγέλιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ B' Source: Migne PG 123.1193b-d

The master of the feast tasted the water which had been turned into wine, and he did not know whence it came; only the servants who had drawn the water knew. The master of the feast then called to the bridegroom, and said to him, 'Every man serves the good wine first, and when the guests are drunk he serves the worst, but you have kept the good wine until now. 1 He did not simply make wine but the best wine. For such are the wonders of Christ, that they are much better than what is brought about by nature. And that the water was turned into wine, the servants who tasted the water were witnesses, but that it was the best the master of the wedding feast gave witness, which signifies that everything preached in times before was made made more believable to the hearers, since one is able to understand the wine as the word of the Gospel, and water as what came before the Gospel, which was a tasteless liquid and did not bring to perfection. For the sake of an example I will say that the Lord gave various laws to men, one in paradise, the second in the time of Noah, the third to Abraham, which was circumcision, the fourth to Moses, and the fifth through the prophets. All these, then, when compared to the revelations and power of the Gospel, were water, if someone understands them simply according to the letter, But if someone walks according to the spirit and understands hidden things, he shall find water turned into wine. For what is simply said and understood according to the letter is like water to many, but he who judges spiritually finds the best wine and drinks what has been brought forth by Christ the bridegroom, for in the last times the Gospel has been set forth. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 7.37-38

The Mustard Seed

῎Αλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ, αὐτοῦ· ὁ μικρότερον μὲν ἐστιν πάντων τῶν σπερμάτων. Ὅταν δὲ αὐξηθῇ , μεῖζον πάντων τῶν λαχάνων ἐστὶ, καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῦν ἐν τοῖς κλάδοις αὐτοῦ. Κόκκος σινάπεως, τὸ κήρυγμα καὶ οἱ ἀπόστολοι· ὀλίγοι γὰρ δοκοῦντες οὗτοι, τὴν οἰκουμένην ὅλην περιέλαβον· ὥστε τὰ πετεινὰ τοῦ εὐρανοῦ, τουτέστι, τοὺς κούφην καὶ πτερωτὴν πρὸς τὰ ἄνω ἔχοντας γνώμην, ἀναπαύεσθαι ἐν αὐτοῖς. Καὶ σὺ τοίνυν ἔσο κόκκος σινάπεως, μικρὸς μὲν τὸ φαινόμενον, οὐ γὰρ δεῖ θεατρίζειν τὴν ἀρετὴν, θερμὸς δὲ καὶ ζηλωτὴς καὶ δριμὺς καὶ ἐλεγκτικός· οὕτω γὰρ γενήσῃ μείζων τῶν λαχάνων, τουτέστι, τῶν ἀσθενῶν καὶ οὐ τελείων, τέλειος αὐτὸς ὡν , ὥστε καὶ τὰ πετεινὰ τοῦ οὐρανοῦ, τουτέστι, τοὺς ἀγγέλους, ἐν σοὶ ἀναπαύεσθαι ἀγγελικὴν ζῶντι ζωήν. Χαίρουσι γὰρ καὶ οὗτοι ἐπὶ τοῖς δικαίοις. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ IΓ' Source: Migne PG 123.235c

He told them another parable, saying, 'The kingdom of heaven is life a mustard seed, which when a man takes it and sows it in his field, is certainly the smallest of all the seeds, but when it has grown, it is the largest among the herbs, and it becomes a tree, so that the birds of heaven come and nest in its branches.' 1 The mustard seed is preaching and the Apostles, for these seem to be small things, and yet they have come to occupy the whole world, and thus as the birds of heaven, the light and winged ones who have their minds in the heavens, find their rest in them. And you should also be a mustard seed, which certainly seems small, for it is not necessary to boast about virtue, or to be fervid and zealous and bitter in reproof. So you will be great among the other herbs, that is, perfect among the weak and the flawed, so that the birds of heaven, that is, the angels, shall dwell in you who live an angelic life, for they rejoice in those who are righteous. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 13 1 Mt 13.31-32

The Spirit And Rivers And Speech

Εάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμὲ , καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ ὕδατος ζῶντος Ποταμούς δὲ ῥεῦσαι ἔφη, καὶ οὐ ποταμὸν, ὕδατος ζῶντος, τὴν τοῦ Πνεύματος ἄφθονον χάριν καν τὴν δαψίλειαν αἰνιττόμενος. Τοιοῦτον γάρ ἐστι τὸ Πνεῦμα, εἰς οἷαν ψυχὴν εἰσέλθοι , καὶ ἐν ᾧ ἂν ἱδρυνθείη, ποιοῦν αὐτὴν ἀναβλύζειν πάσης πηγῆς ἀφθονώτερον. Καὶ μάθο: ἄν τις, πῶς ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας τοῦ πιστεύοντος κατὰ τὰς Γραφὰς, εἴγε τὴν τοῦ Πέτρου γλώτταν, καὶ τὴν τοῦ Παύλου ῥύμην, καὶ τὴν τοῦ Στεφάνου σοφίαν κατασκέψαιτο· οὓς οὐδὲν ὑφίστατο λέγοντας, ἀλλὰ πάντες παρεσύροντο ὡς τινων ποταμῶν ῥεύμασιν ἀνυποστάτοις τὴν φοράν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ Z' Source: Migne PG 123.1152a

If someone thirsts, let him come to me, and drink. He who believes in me, as Scripture says, rivers of living water shall flow from his breast. 1 He speaks of flowing rivers of living waters, and not just a river, because He refers to the generous grace and largess of the Holy Spirit. So great is the Spirit that in whatever soul He enters, and in which He dwells, there He makes gush forth a bountiful fountain. And anyone may learn how these rivers flow forth from the breast of one who believes according to the Scriptures if he considers the speech of Peter, and the force of Paul, and the wisdom of Stephen, none of whom shrank from any speech, but drove on in everything, as if caught up in the racing flow of waters. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 7 1 Jn 7.37-38

Scripture And Life

Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε έλθεῖν πρὸς με, ἴνα ζωὴν ἔχητε . Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω, ἀλλ᾽ ἔγνωκα ὑμᾶς , ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. Εἶπεν αὐτοῖς, ὅτι, Ὁ λόγος τοῦ Θεοῦ, τουτέστιν, αἱ Γραφαὶ αἱ περὶ ἐμοῦ μαρτυροῦσαι, οὐκ ἔστιν ἐν ὑμῖν. Διδάσχων οὖν πῶς δυνήσονται σχεῖν τὸν λόγον τοῦ Θεοῦ, φησίν· Ἐρευνᾶτε τὰς Γραφάς· ἐν αὐταῖς γὰρ δοκεῖτε ὑμεῖς ζωὴν ἔχειν. Ὄρα δὲ πῶς οὐκ εἶπεν, Ἔχετε ζωὴν, ἀλλ᾽, Ὅτι δοκεῖτε· δοκεῖτε δὲ εἰπε, δεικνὺς ὅτι οὐδὲν κατὰ ἀλήθειαν ἐκεῖθεν έκαρποῦντο, ἀπὸ τῆς ἀναγνώσεως μόνης σώζεσθαι προσδοκῶντες, πίστεως μὴ προσούσης. Ἐκεῖναι μὲν γάρ εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· ἀλλ' ὑμεῖς οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. Ὥστε κἀντεῦθεν μανθάνωμεν, ὡς ἐκ προαιρέσεως ἦσαν κακοί. Οὐκ εἶπε γὰρ , ὅτι Οὐ δύνασθε ἐλθεῖν, ἀλλ᾿ ὅτι Οὐ θέλετε ἐλθεῖν. ᾿Ακουέτωσαν Μανιχαῖοι, ὅτι οὐ φύσει τὸ κακὸν, ἀλλὰ προαιρέσει συνίσταται. Ἐπεὶ δὲ ἀνέμνησεν αὐτοὺς τῆς Ἰωάννου μαρτυρίας, καὶ τῆς τοῦ Πατρὸς, καὶ τῆς δια τῶν ἔργων αὐτοῦ, διὰ τὴν σωτηρίαν αὐτῶν μόνον ταῦτα ποιῶν· εἰκὸς δὲ ἦν πολλοὺς ὑποπτεύειν, ὅτι δόξης ἔρωτι ταῦτα λέγει· διὰ τοῦτό φησιν, ὅτι Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω· τουτέστι, Δόξης οὐ δέομαι· οὐδὲ γὰρ φύσιν ἔχω τοιαύτην, ὥστε δεῖ σθαι τῆς παρὰ ἀνθρώπων δόξης. Ὑμεῖς δὲ διώκετέ με προφασιζόμενοι, ὅτι δι' ἀγάπην Θεοῦ τοῦτο ποιεῖτε. ᾿Αλλ' οὐκ ἔστι τοῦτο, οὐκ ἔστι. Ἔγνωκα γὰρ ὑμᾶς , ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς· κἂν ἄνω καὶ κάτω τοῦτο προβάλλοισθε, τὸ διὰ τὸ διώκειν με. Εἰκότως οὖν οἱ Ἰουδαῖοι τὴν ἀγάπην τοῦ Θεοῦ οὐκ εἶχον, ἐπεὶ ἐδίωκον τὴν αὐτο αγάπην, τὸν Υἱὸν τοῦ Θεοῦ. Εἰκότως καὶ τὸν λόγον αὐτοῦ οὐκ εἶχον μένοντα ἐν αὐτοῖς· τὸν γὰρ Λόγον καὶ Θεὸν παρῃτοῦντο . Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ E' Source: Migne PG 123.1280a-c

You study the Scriptures because you think you will find eternal life in them, and they bear witness to me, and you do not wish to come to me that you might have life. I do not receive glory from men, but I know you, that you do not have the love of God in yourselves. 1 He said to them, that is, the word of God said, that the Scriptures which testify about me, they are not in you. Then teaching how one is able to have the word of God, He says, 'You study the Scriptures because you think you will find eternal life in them.' Note how He does not say 'You have eternal life,' but 'you think' showing that they do not gather according to truth there who hope to be saved from reading alone, not coming near to faith. For 'they bear witness to me, and you do not wish to come to me, so that you might have life.' Hence we learn from this that they were wicked. For He does not say, 'You are not able to come,' but 'You do not wish to come,' Let the Manicheans hear that nothing is evil by nature, but it is established in the will. Then having borne witness to John and the Father, and the works He had performed for their salvation, He says that they scorned many of them, as if they were done for the love of glory. Therefore He says, 'I do not receive glory from men,' that is, 'I do not lack it, but nor do I have a nature which values human glory. But you persecute me, saying that is on account of the love of God that you do this, but it is not so. I know that you do not have the love of God in you, even if you boast of it, because you persecute me because of God.' Rightly, then, it is said that the Jews do not have the love of God, since they persecute that same love which is the Son of God. Hence rightly are they said not to have the word of God abiding in them, for they rejected the Word and God. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 5 1 Jn 5.39-42

A Troubling Deed

Ο δὲ Ἰησοῦς εἶπεν· ῎Αφετε αὐτήν. Τί αὐτῇ κόπους παρέχετε; Καλὸν ἔργον εἰργάσατο ἐν ἐμοί. Πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ' ἑαυτῶν, καὶ ὅταν θέλητε, δύνασθε αὐτοὺς εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε έχετε . Ὁ ἔσχεν αὕτη , ἐποίησε, προέλαβε μυρίσαι μου τὸ σῶμα εἰς τὸν ἐνταφιασμόν. 'Αμὴν δὲ λέγω ὑμῖν, ὅπου ἂν κηρυχθῇ τὸ Εὐαγγέλιον τοῦτο εἰς ὅλον τὸν κόσμον, καὶ ὁ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς. Μέμφεται ὁ Κύριος τοῖς ἀποστόλοις, ὡς ἀκαίρως ἐμποδίζουσι τῇ προθυμίᾳ τῆς γυναικός. Τἱ γὰρ, φησὶν, αὐτῇ κόπους παρέχετε; μεθ' ὁ προσέφερε τὸ δῶρον, ἀποστρέφοντες αὐτὴν διὰ τοῦ ὀνειδισμοῦ; Αμα δὲ καὶ πλήττει τὸν προδότην, εν τῷ λέγειν, ὅτι Εἰς τὸν ἐνταφιασμόν μου τοῦτο ἐποίησε , καὶ ὡς ἀσυνείδητον ἐλέγχει. Μονονουχὶ τοῦτο λέγων αὐτῷ, ὅτι Σὺ μὲν εἰς θάνατόν με προδιδοὺς, οὐκ ἐλέγχεις σεαυτόν. Αὕτη δὲ εἰς τὸν ἐνταφιασμόν μου τὸ μύρον φέρουσα, ὡσανεὶ ὑπὸ Θεοῦ κινηθεῖσα , ἀξία ἐστὶν ἐλέγχεσθαι ὑπὸ σοῦ; Προφητεύει δὲ ἐνταῦθα ὁ Κύριος δύο προφητείας, ὅτι τε τὸ Εὐαγγέλιον κηρυχθήσεται ἐν ὅλῳ τῷ κόσμῳ, καὶ ὅτι τὸ ἔργον τῆς γυναικὸς συγκηρυχθήσεται. Αἰσχυνέσθωσαν οὖν ἐντεῦθεν οἱ τοὺς πτωχοὺς προτιμῶντες τοῦ Χριστοῦ . Ἡκουσα γὰρ ἐγὼ χρυσοχόων λεγόντων, ὅτι Ἐὰν τὸ ἱερὸν σκεῦος καταλύσας δῶ πτωχοῖς , καὶ ἐγὼ ζήσω, οὐκ ἔστι κρίμα. Ἀκουέτωσαν οὖν πῶς ὁ Χριστὸς προτιμᾷ τὴν ἑαυτοῦ θεραπείαν, τῶν πτωχῶν. Χριστοῦ δὲ σῶμα κυείως, τὸ ἐν τῷ δίσκῳ τῷ χρυσῷ, καὶ αἷμα τὸ ἐν τῷ ποτηρίῳ. Ὁ γοῦν ἀφαιρούμενος τὸν δίσκον τὸν πολύτιμον, καὶ ἀναγκάζων τὸ σῶμα τοῦ Χριστοῦ ἐν εὐτελεστέρῳ τίθεσθαι , προφασιζόμενος δὲ τοὺς πτωχοὺς , γινωσκέτω ποίας μερίδος ἐστίν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ AB' Source: Migne PG 123.645c-648a

And Jesus said, 'Allow her. Why do you trouble her? She has a performed a good deed for me. You shall always have the poor with you, and as much as you wish you can do good to them, but you shall not always have me. What she was able to do, she did; she came to anoint my body for the tomb. Truly I say to you that wherever the Gospel shall be preached in the whole world, even this which she has done shall be spoken of in memory of her. 1 The Lord reproves the disciples, who intemperately opposed the zeal of the woman. For why, He says, do you make it your business and why are you troubled by it, and after she has brought her gift turn against her in disapproval? And He strikes out at the traitor in saying that she does this for His burial. Clearly He disputes the judgement of his conscience, as if He said to him, 'You shall hand me over to death, but you will not reproach yourself? This woman brings ointment for my burial, who as one moved by God is worthy of me, and you reprove her?' Then in this passage the Lord makes prophecy of two things, that the Gospel shall be preached in the whole world and that likewise what the woman has done shall be told. And this passage confounds those who prefer the poor to Christ. I myself have heard of the melting down of the holy vessels and that is a holy thing to give of them to the poor, and I should live so as not to be condemned, but let them hear that Christ would have Himself preferred to care for the poor. It is fitting that the body of Christ should be on a dish of gold and His blood in a golden cup. Therefore he who would cast away a precious dish and force the body of Christ to be put on a cheap plate, that is, on the excuse of poverty, let it known whose side he takes. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 12 1 Mk 14.6-9

Spreading Vestments And Branches

Καὶ ἤγαγον τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπέβαλον αὐτῷ τὰ ἱμάτια αὐτῶν , καὶ ἑκάθισεν ἐπ' αὐτόν. Πολλοὶ δὲ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὀδόν · ἄλλοι δὲ στιβάδας ἔκοπτον ἐκ τῶν δένδρων, καὶ ἐστρώννυον εἰς τὴν ὁδόν. Καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες έκραζον λέγοντες · Ωσαννὰ εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. Εὐλογημένη ἡ ἐρχομένη βασιλεία ἐν ὀνόματι Κυρίου τοῦ πατρὸς ἡμῶν Δαβίδ · Ωσαννὰ ἐν τοῖς ὑψίστοις. ᾿Αλλά γὰρ στρώσωμεν καὶ ἡμεῖς τὰ ἱμάτια ἡμῶν, ἤτοι τὴν σάρκα, ἱμάτιον γὰρ ἡ σάρξ τῆς ψυχῆς, καὶ ὑποτάξωμεν ταύτην τῷ Κυρίῳ. Καὶ στρώσωμεν τὴν ὁδὸν τοῦ ἡμετέρου βίου, κόπτοντες ἐκ τῶν δένδρων κλάδους, τουτέστι, τοὺς τῶν ἁγίων βίους μιμούμενοι. Δένδρα γὰρ οἱ ἅγιοι, ἀφ᾽ ὧν κόπτει κλάδους ὁ μιμούμενος τὴν ἐκείνων ἀρετήν. Ἀλλὰ καὶ αἱ προἀγουσαι καὶ αἱ ἀκολουθοῦσαι πράξεις ἡμῶν εἰς δόξαν θεοῦ ἔστωσαν. Τινὲς γὰρ ἐν μὲν τῷ προάγοντι βίῳ καλὴν ἀρχὴν ἐνεδείξαντο, ὁ δὲ ἀκολουθῶν βίος, ὁ ὕστερον λέγω, οὐκ ἦν τοιοῦτος, οὐδὲ εἰς δόξαν Θεοῦ. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ AI' Source: Migne PG 123.612c-613a

And they brought the colt to Jesus, and they lay their garments on it, and he sat upon it And many spread their garments in the way, and others cut down branches from the trees, and spread them in the way. And those who went before and those who followed, cried out, saying, 'Hosanna, blessed is he that comes in the name of the Lord. Blessed be the coming of the kingdom of our father David. Hosanna in the highest.' 1 Let us spread out our own vestments, that is, the flesh, for the flesh is the covering of the soul, and let us subject it to the Lord. And let us spread out the way of our lives, breaking off the branches from the trees, that is, imitating the lives of those who are holy. For the trees are the holy ones, from which they take the branches in imitation of their virtue. And let our deeds going behind and following after, be for the glory of God. For those who bear an upright life from the beginning go before Him, but the life which follows is not like that, not being for the glory of God. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 11 1 Mk 11.7-10

Fasting And The Devil

Καὶ προσελθών αὐτῷ ὁ πειράζων, εἶπεν· Εἰ Υἰὸς εἶ τοῦ Θεοῦ , εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. Ἤκουσε τῆς ἐξ οὐρανοῦ φωνῆς ὁ λῃστής. Πάλιν εἶδὲν αὐτὸν πεινῶντα, καὶ ἀμφέβαλλε λοιπὸν, πῶς ὁ Υἱὸς τοῦ Θεοῦ πεινᾷ· διὰ τοῦτο τοίνυν πειράζει αὐτὸν, ἵνα μάθῃ. Κολακεύει δὲ αὐτὸν, νομίζων ὑποκλέψαι, ἐν τῷ λέγειν· Εἰ Υἱὸς εἶ τοῦ Θεοῦ. 'Αλλ' ἐρωτᾷς· Καὶ τί ἁμάρτημα ἦν τὸ ποιῆσαι τοῦς λίθους ἄρτους; ῎Ἄκουε οὖν, ὅτι τὸ ἀκούειν τοῦ διαβόλου κατά τι, ἁμάρτημά ἐστιν. ῎Αλλως τε ἴδε· οὐκ εἶπεν, ἕνα ὁ λίθος οἱ τος γένηται ἄρτος, ἀλλ᾽ Οἱ λίθοι, θέλων ῥίψαι τὸν Χριστὸν εἰς περιττότητα. Τῷ γὰρ πεινῶντι εἷς ἄρτος ἀρκεῖ πάντως· διὰ τοῦτο ὁ Χριστὸς οὐκ ἤκουσεν αὐτοῦ. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Δ' Source: Migne PG 123.180c-d

And coming near Him, he tempted Him saying, 'If you are the Son of God, tell these stones to become bread.' 1 This criminal heard the heavenly voice, 2 and then he saw Him hunger, and he doubted that the son of God would hunger, and therefore he tested Him that he might learn. And he flattered himself in thinking to trick him by saying, 'If you are the son of God.' But if you ask what is sinful in turning stones into bread, hear that to listen to the devil in anything is a sin. Then see that he did not say, 'Turn this stone into bread,' but 'stones,' wishing to encourage Christ to superfluity, for one loaf is enough for a hungry man. Because of this Christ did not listen to him. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 4 1 Mt 4.3 2 Mt 3.16-17

Asking In Prayer

Κἀγὼ ὑμῖν λέγω· Αἰτεῖτε, καὶ δοθήσεται ὑμῖν, ζητεῖτε, καὶ εὐρήσετε, κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὐρίσκει , καὶ τῷ κρούοντι ἀνοιγήσεται. Τίνα δὲ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Ἡ καὶ ἰχθὺν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ; Ἡ καὶ ἐὰν αἰτήσῃ ὠὸν, μὴ ἐπιδώσει αὐτῷ σκορπίον; Εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἶδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ Πατὴρ ὁ ἐξ οὐρανοῦ δώσει Πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν; Ὅρα τὸ ἀκριβὲς τῆς λέξεως. Οὐκ εἶπεν, ὅτι Αἰτήσασθε, καὶ δοθήσεται, ἀλλ᾽, Αἰτεῖτε, ἀντὶ τοῦ, διηνεκῶς ζητεῖτε . Πᾶς γὰρ ὁ αἰτῶν λαμβάνει. Ἆρα οὖν ὁ ἀσύμφορα αἰτῶν λαμβάνει; Οὐχί πρῶτον μὲν γὰρ ἡ τῶν ἀσυμφόρων αἴτησις οὐδὲ αἴτησις ἂν κληθείη πρὸς τὸν Θεόν. Ὁ γὰρ τῷ Θεῷ προσευχόμενος, ὀφείλει αἰτεῖσθαι ἃ ἐκεῖνος δίδωσιν. Ὅταν δὲ τις τὰ ἀσύμφορα αἰτεῖται, οὐ πρὸς τὸν Θεὸν ποιεῖται τὴν αἴτησιν· οὗτος γὰρ ἀσύμφορα οὐ δίδωσιν. Ἔπειτα ἄκουε καὶ αὐτοῦ τοῦ Κυρίου, πῶς διδάσκει ἡμᾶς αἰτεῖσθαι ἃ δεῖ. ῎Ἄρτον γὰρ, φησὶν, ὁ υἱὸς καὶ ἰχθὺν καὶ ὠὸν αἰτεῖται. Ὥσπερ οὖν ταῦτα ἀνθρώπου ἐστὶ βρῶσις, οὕτω καὶ τὰ αἰτήματα ἡμῶν ὀφείλουσιν εἶναι συμφέροντα καὶ συμβαλλόμενα ἡμῖν. Νόει δέ μοι, ὅτι ἄρτον μὲν αἰτεῖται πᾶς ὁ τὴν εἰς Τριάδα πίστιν ἀποκαλυφθῆναι αὐτῷ, καὶ τὴν ὀρθότητα τῶν δογμάτων αἰτῶν· ἄρτος γὰρ ταῦτὰ εἰσιν ὡς στηρίζοντα καρδίαν. Ἰχθὺν δὲ αἰτεῖ ὁ ἐν τῷ πελάγει μὲν τοῦ βίου ὢν , ζητῶν δὲ τὴν παρὰ τοῦ θεοῦ συνέργειαν , ἵνα ἐν μέσῳ τῶν πειρασμῶν ἀκαταβάπτιστος, καὶ ζῶν ὥσπερ ἰχθὺς διαφυλαχθῇ. Ὠὸν δὲ αἰτεῖ ὁ τὰ γεννήματα τῶν ἐναρέτων ψυχῶν δοθῆναι αὐτῷ ζητῶν, αἴτινες δηλαδὴ ψυχαὶ ὄρνισιν ἂν εἰκότως παραβάλλοιντο πτέρυγας λαβοῦσαι , καὶ πνεύματι κουφισθεῖσαι, καὶ ὑπεραναπτᾶσαι τὴν γῆν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ IA' Source: Migne PG 123.857c-859a

And I say to you, Ask and it shall be given to you, seek and you will find, knock and it shall be opened to you. Everyone who is asking receives, and he who is seeking finds, and it is opened to those who are knocking. Who among you if a son asked a father for bread, would give him a stone? And if he asked for a fish, instead of fish, he would give him a snake? And if he asked for an egg, he would give him a scorpion? If then you who are wicked know how to give good gifts to your children, how much more shall the Father in heaven give the Holy Spirit to those who ask him? 1 Note carefully what is said. He does not say, You shall seek and it shall be given, but seek, that is, keep seeking. 'For everyone who is asking receives.' Is it then that he who is seeking what does not benefit, receives it? No. First one must not ask for harmful things from God in prayer. He who prays to God should seek what God may give. When someone asks for harmful things he does not pray to God, since God does not give such things. Hear how the Lord teaches us to ask for what is needful. He says that the son asks for bread and a fish and an egg. As, then, these thing are food for men, so our prayers should be of benefit to us. Understand here that he who seeks bread is he who has faith in the Trinity and asks for the rightness of the teaching to be revealed to him. This is the bread that strengthens the heart of a man. 1 And he asks for a fish who is in the sea of this life and seeks help from God, so that he does not drown in the midst of trials but lives, and is preserved like a fish. And he who asks for an egg, asks for the fruit of virtuous souls to be given to him. which is compared to the souls of birds, which are lifted up by their wings, and with the spirit they elevate themselves over all worldly things. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 11 1 Lk 11.9-13 2 Ps 103.15

The Spirit And The Dove

Καὶ εἶδε τὸ Πνεῦμα τοῦ Θεοῦ καταβαῖνον ὡσει περιστερὰν... Ὡσεὶ περιστερὰν δὲ, διὰ τὸ ἄκακὸν καὶ πρᾶον· καὶ ὅτι καθαρώτατόν ἐστιν ἡ περιστερά, καὶ ἔνθα δυσωδία ἐστὶν, οὐ παραμένει οὕτω καὶ τὸ ἅγιον Πνεῦμα. Ἀλλὰ καὶ ἐπὶ τοῦ Νῶς, περιστερὰ ἤγγειλε τὴν λύσιν τοῦ κατακλυσμοῦ, κάρφος ἐλαίας φέρουσα· οὕτω καὶ ἐνταῦθα τὸ Πνεῦμα τὸ ἅγιον, δηλοῖ λύσιν τῶν ἁμαρτιῶν. Ἐκεῖ κάρφος ἐλαίας, ἐνταῦθα δὲ ἔλεος Θεοῦ. Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς , ἐν ᾧ εὐδόκησα· τουτέστιν, Ἐν ᾧ ἀναπαύομαι, ἐν ᾧ ἀρέσκομαι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Γ' Source: Migne PG 123.179a

And He saw the Spirit of God descending like a dove... 1 As a dove, on account of innocence and meekness, and because a dove is most pure and does not come to rest where there is any uncleanliness, so was the Holy Spirit. And as it is said that it was a dove that announced to Noah that the flood was passing away by the bearing of an olive branch, 1 so even here the Holy Spirit manifests Himself for the passing away of sins. And that olive branch is the mercy of God. 'This is my beloved Son in whom I am well pleased.' That is, in whom I rest, in whom is my joy. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 3 1 Mt 3.16 2 Genes 8.10-11

Killings In Bethlehem

Τότε Ἡρώδης ἰδὼν, ὅτι ενεπαίχθη ὑπὸ τῶν Μάγων... Ὥσπερ τῷ Φαραὼ ἐνέπαιξεν ὁ Θεὸς διὰ Μωϋσέως, οὕτω καὶ τῷ Ἡρώδῃ διὰ τῶνΜάγων· ἐπεὶ καὶ ἄμφω, καὶ Ἡρώδης καὶ Φαραὼ, παιδοκτόνοι. Ὁ μὲν Φαραὼ τὰ τῶν ἐν Αἰγύπτῳ Ἑβραίων ἄῤῥενα φονεύων, ὁ δὲ Ἡρώδης, τὰ τῶν ἐν Βηθλεέμ. Ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλε πάντας τοὺς παῖδας τοὺς ἐν Βηθλεέμ. Τὴν κατὰ τῶν Μάγων ὀργὴν, κατὰ τῶν οὐδὲν ἀδικησάντων, ἐνδείκνυται . Τίνος δὲ ἕνεκεν συνεχωρήθησαν' οἱ παῖδες σφαγῆναι; Ἵνα δειχθῇ τοῦ Ἡρώδου ἡ κακία· ἀλλ᾽ ἴσως ἐρεῖς μοι· Καὶ τὶ τοῦτο; ἵνα δειχθῇ ἡ ἐκείνου κακία, διὰ τοῦτο ἠδικήθησαν οἱ παῖδες; ῎Ακουε τοίνυν, ὅτι οὐκ ἠδικήθησαν, ἀλλὰ στεφάνων ἠξιώθησαν. Πᾶς γὰρ ὁ·κακόν τι πάσχων ἐνταῦθα, ἢ εἰς ἁμαρτημάτων διάλυσιν πάσχει , ἢ εἰς στεφάνων προσθήκην· ὥσπερ δὴ καὶ οὗτοι οἱ παῖδες, μειζόνως στεφανωθήσονται. Καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς, ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὂν ἠκρίβωσε παρὰ τῶν Μάγων. Τότε ἐπληρώθη τὸ ῥηθὲν ὑπὸ Ἱερεμίου τοῦ προφήτου, λέγοντος, Ἴνα μή τις νομίσῃ, ὅτι ἄκοvτος τοῦ Θεοῦ γέγονεν ἡ τῶν νηπίων ἀναίρεσις, δείκνυσιν ὅτι καὶ προεγίνωσκε καὶ προείπεν. Φωνὴ ἐν Ῥαμᾷ ἡκούσθη. Ἡ Ῥαμά, τόπος ἦν τῆς Παλαιστίνης ὑψηλός. Τοῦτο γὰρ σημαίνει τὸ ὄνομα, ὑψηλήν· ἔλαχε δὲ εἰς κλῆρον τῇ φυλῇ τοῦ Βενιαμίν, ὃς ἦν τῆς Ῥαχὴλ υἱός· ἡ δὲ Ῥαχὴλ, ἐv τῇ Βηθλεὲμ ἐτάφη. Λέγει τοίνυν τὴν Βηθλεὲμ ὁ προφήτης , Ῥαχήλ, διότι ἐν αὐτῇ ἐτάφη ἐκείνη· τὸν δὲ κλαυθμὸν καὶ τὸν θρῆνον, ἀκουσθῆναι ἐν τῇ ὑψηλῇ. Ἄκουε τοίνυν τοῦ προφήτου· θρῆνος καὶ κλαυθμὸς, καὶ ὀδυρμὸς πολύς· Ραχήλ κλαίουσα τὰ τέκνα αὐτῆς, τουτέστιν, ἡ Βηθλεέμ, καὶ οὐκ ἤθελε παρακληθῆναι , ὅτι οὐκ εἰσίν. Ἐν τῷ βίῳ τούτῳ οὐκ εἰσὶν, ἐπεὶ ἀἱ ψυχαὶ, ἀθάνατοι. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ B' Source: Migne PG 123.169a-c

Then Herod, perceiving that he had been tricked by the Magi... 1 As Pharoah was outwitted by God through Moses, so Herod was through the Magi, since both Herod and the Pharoah were murderers of children. Pharaoh killed the first born boys of the Hebrews in Egypt 2 and Herod the those of Bethlehem. 'He was exceedingly angry and commanded that all the male boys in Bethlehem should be slain.' He reveals his anger against the Magi who offended in nothing. But why were the boys allowed to be killed? So that the wickedness of Herod might be shown. But perhaps you will say to me, 'Why in this way? Can his wickedness not be exposed but that little boys must suffer violence?' Hear then, that it was to win crowns they there were afflicted. All who suffer some injury here, either suffer that sin might be cleansed, or that a crown might be gained, and so even these boys were crowned. 'And to all the borders, from two years and under, according to the time that had been reckoned by the Magi. Then were fulfilled the words of Jeremiah the prophet, who said... Lest anyone think that the killing of the little ones was done without God's knowledge, he shows it was foreknown and predicted. A cry in Rhama was heard... 3 Rhama was a high place in Palestine, and the name signifies a high place, and it was part of the lot of the tribe of Benjamin, who was a son of Rachel, and Rachel was buried in Bethlehem. 4 Therefore the prophet speaks of Bethlehem and Rachel because Rachel was buried there, and weeping and groaning was heard in the heights. Hear, then, the prophet, 'Lamentation and tears and much weeping. Rachel weeping for her children,' that is, of Bethlehem, 'and she was unwilling to be consoled, because they are no more.' 3 They are no more in this world, because their souls are immortal. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 2 1 Mt 2.16 2 Exod 1.8-22 3 Jerem 31.15 4 Genes 35.17-20

Words And Deeds

Ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς... Ποῖα ῥήματα συνετήρει ἡ Παρθένος; Τινές μὲν λέγουσιν ὅτι ὅσα εἰρήκει αὐτῇ ὁ ἄγγελος , καὶ ὅσα οἱ ποιμένες εἶπον , ἐπετήρει γὰρ ταῦτα καὶ συνἐβαλλεν ἐν τῇ καρδίᾳ αὐτῆς, τουτέστι, συνέκρινε , καὶ εὕρισκεν ἐκ πάντων μίαν σύμφωνον γνώμην, ὅτι Θεός ἐστιν ὁ Υἱὸς αὐτῆς. Ἐμοὶ δὲ δοκεῖ ῥήματα ἐνταῦθα τὰ πράγματα λέγεσθαι· ὥστε εἶναι τὸ λεγόμενον τοιοῦτον· ἡ δὲ Μαριάμ συνετήρει πάντα τὰ ῥήματα, ἤτοι τὰ πράγματα ταῦτα, ἃ νῦν ἐγὼ λέγω καὶ ποιῶ εἶναι ῥήματα· τὸ γὰρ πρᾶγμα ὅταν λεχθῇ, γίνεται ῥῆμα. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Β' Source: Migne PG 123.725a-b

And Mary kept all these words, pondering them in her heart... 1 What words did the Virgin keep? She kept those which the angel spoke to her and which the shepherds told, and she pondered them in herself, and she found that there was one harmonious sense in them, that her own son was God. But it seems to me that the words in this passage are also things or deeds, when such things are spoken. So 'Mary kept all these words,' means that both what I say and what I do are words, for when deeds are told they are spoken of in words. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 2 1 Lk 2.19

The World Did Not Know Him

Ο κόσμος δὲ, φησὶν, αὐτὸν οὐκ ἔγνω, ἀντὶ τοῦ, ὁ χυδαῖος λαὸς, ὁ τοῖς τοῦ κόσμου προστετηκώς πράγμασι. Τὸ γὰρ κόσμος όνομα σημαίνει μὲν και τὸ σύμπαν τοῦτο, καθὰ ἐνταῦθα εἴρηται, ὅτι Ὁ κόσμος δι ' αὐτοῦ ἐγένετο, σημαίνει δὲ καὶ τοὺς τὰ κοσμικὰ φρονοῦντας· καθὰ ἐνταῦθά φησιν ὅτι Ὁ κόσμος αὐτὸν οὐκ ἔγνω, ἀντὶ τοῦ, οἱ γήϊνοι ἄνθρωποι· ἐπεὶ οἶγε ἅγιοι πάντες καὶ οἱ προφῆται ἐπέγνωσαν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ Α' Source: Migne PG 123.1152a

'The world,' it says, 'did not know Him,' 1 that is, the common run of people caught up in worldly affairs. For 'the world' means everything, since it is said here that 'the world was made through Him,' meaning even those who think of worldly things, so here it says that 'the world did not know Him,' that is worldly men, because all who were holy and the prophets did know. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.10

Losing The Soul

Ὂς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν: ὃς δ' ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, σώσει αὐτήν. Tί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ; Ὂς γὰρ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ, ἀλλ᾿ ἕνεκεν ἐμοῦ, μὴ ὡς λῃστὴς φονευόμενος ἢ ἀπάγχων ἑαυτὸν (τοῦτο γὰρ οὐκ ἔστιν ἕνεκεν ἐμοῦ), ὁ τοιοῦτος οὖν εὑρήσει τὴν ἑαυτοῦ ψυχήν · ὥσπερ αὐθίς ὁ δοκῶν κερδᾶναι , ἀπολέσει αὐτὴν, ὁ ἐν καιρῷ μαρτυρίου μὴ ἀντιστάς. Μὴ γὰρ μοι λέγε, ὅτι ᾿Αλλ' ἐκέρδησε τὴν ζωήν. "Αν γὰρ μετὰ τούτου θήσεις, ὅτι καὶ τὸν κόσμον ὅλον ἐκέρδησεν, οὐδὲν τὸ ὄφελος. Μὴ γὰρ χρημάτων ἔστιν ἀνταλλάξασθαι τὴν σωτηρίαν· ὡς εἴγε τοῦτο ἦν, ὁ κερδάνας τὸν κόσμον, τὴν δὲ ψυχὴν ἀπολέσας, ἔδωκεν ἂν τότε ἐν τῇ φλογί τηγανιζόμενος, καὶ ἠθωώθη. Αλλ' οὐκ ἔστι τότε τοιοῦτόν τι ἐκεῖ ἀντάλλαγμα. Καὶ ἐντεῦθεν οὖν ἐπιστομίσαιμεν τοὺς ἀπὸ Ωριγένους, λέγοντας, ὅτι ἀποκατάστασις ἔσται τῶν ψυχῶν μετὰ τὸ κολασθῆναι κατὰ ἀναλογίαν τῶν ἁμαρτιῶν. Ἀκουσάτωσαν γὰρ ὅτι οὐκ ἔστιν ἐκεῖ δοῦναι ἀντάλλαγμα τῆς ψυχῆς. Οὐκοῦν οὐδὲ κολασθῆναι ἔστι τοσοῦτον, ὅσον ἀντισηκωθῆναι τοῖς ἁμαρτήμασιν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ Η' Source: Migne PG 123.577a-b

The man who tries to save his life will lose it; it is the man who loses his life for my sake and the Gospel who will save it. How is a man the better for it, if he gains the whole world at the expense of losing his own soul? 1 For He who loses his soul because of me and not as a thief who is killed or a man who chokes himself, for this is not on account of me, he shall find his soul, as contrariwise he who seems to profit destroys it, if he does not stand fast in the time of martyrdom. Do not say to me that you have gained life. For if you added to it in this way, even if you gained the whole world, it would not profit you. Salvation is not bought with wealth but he who gains the world loses his soul, and then he shall be given into the flames for torment, while others are delivered. But there is not then any change there, whence in this place we refute the Origenists who say that in the future life certain souls will be restored after they have had some span of punishment for their sins. Let them hear that there it is not reckoned for souls. There is no more release from punishment, than there is from a reckoning of sins. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 8.35-36 2 Acts 12.1-3

Treating Others

Καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως. Καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσι. Καὶ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Καὶ γὰρ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσι. Ὁ ἐὰν θέλῃς σὺ ἐπὶ σεαυτοῦ, τοῦτο ἔνδειξαι καὶ τοῖς ἑτέροις. Καὶ γενοῦ τοιοῦτος ἄλλοις, οἴους ἂν θέλῃς περὶ σεαυτὸν γενέσθαι ἑτέρους. Εἰ μὲν σκληροὺς καὶ ἀσυμπαθεῖς καὶ ὀργίλους θέλεις εἶναι τοὺς ἐχθρούς σοι , ἔσο καὶ σὺ τοιοῦτος, εἰ δὲ τούναντίον ἀγαθοὺς καὶ συμπαθεῖς καὶ ἀμνησικάκους, μὴ ἀδύνατον εἶναι νόμιζε τὸ τοιοῦτος καὶ αὐτὸς εἶναι. Ὁρᾷς νόμον ἔμφυτον ἐν ταῖς καρδίαις ἡμῶν ἐγγεγραμμένον; Οὕτω καὶ ὁ Κύριος εἶπεν· Ἐν ταῖς ἡμέραις ἐκείναις διδοὺς νόμους μου, εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ τῶν καρδιῶν αὐτῶν ἐπιγράψω αὐτούς. Εἶτα καὶ ἄλλὴν ἀνάγκην ἐπιτίθησιν ἡμῖν, ὅτι Ἐὰν ἀγαπᾶτε τοὺς ἀγαπῶντα ὅμοιοί ἐστε ἁμαρτωλοῖς καὶ ἐθνικοῖς. Ἐὰν δὲ ἀγαπᾶτε τοὺς πρὸς ὑμᾶς πονηρευομένους, ὅμοιοί ἐστε τῷ θεῷ, ὃς ἐστιν ἀγαθὸς ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. Ποῖον οὖν θέλετε , ὅμοιοι εἶναι τῶν ἁμαρτωλῶν, ἢ ὅμοιοι εἶναι τοῦ Θεοῦ; Ὁρᾷς διδασκαλίαν θείαν; Ἔπεισέ σε πρῶτον ἀπὸ τοῦ φυσικοῦ νόμου. Ὁ γὰρ θέλεις σὺ γενέσθαι σοι, τοῦτο καὶ αὐτὸς ἄλλοις ποίει. Εἶτα πείθει σε καὶ ἀπὸ τοῦ τέλους καὶ τοῦ μισθοῦ· μισθὸν γὰρ ὑπισχνεῖται ὑμῖν τὸ ὁμοίους γενέσθαι Θεῷ. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Λουκαν, Κεφαλὴ Ϛ’ Source: Migne PG 123.773d-776a

And what you wish men do to you, do to them likewise. If you love those who love you, where thanks are to you? For even sinners love those who love them. And if you do good to those who do good to you, what thanks are to you? For even sinners do the same. 1 What you wish for yourself, exhibit this before others. And be to others as you wish others be to you. If you wish your enemies to be hard hearted and pitiless and full of anger, be so, and if you wish them to be good and compassionate and forgetful of injury, do not think it is impossible for you to be so. You see the natural law written in our hearts? So the Lord said, 'In those days I shall give my laws into their minds and write them on their hearts.' 2 After which He exhorts us about other necessary things. If you love those who treat you well, you are like sinners and the gentiles. If you love those who treat you wickedly, you are like God, He who is good to the thankless and wicked. Do you wish, then, to be like sinners are before God? Do you see the Divine teaching? First He teaches you from natural law, that what you wish done to yourself, do this to others. Then He teaches you from the end and the reward, for the reward promised to you is to be like God. Theophylact of Ochrid, Commentary On The Gospel Of Saint Luke, Chapter 6 1 Lk 6.31-33 2 Heb 8.10

Raising Up A Girl

Kαὶ εἰσελθὼν λέγει αὐτοῖς: τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. Kαὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετ' αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον. Kαὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ: ταλιθα κουμ ὅ ἐστιν μεθερμηνευόμενον: τὸ κοράσιον, σοὶ λέγω, ἔγειρε. Kαὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει: ἦν γὰρ ἐτῶν δώδεκα: καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. Kαὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. Οἱ τοῦ ἀρχισυναγώγου, νομίζοντες ἕνα τῶν διδασκάλων εἶναι τὸν Χριστὸν, διὰ τοῦτο παρεκάλουν ἵνα ἐλθὼν προσεύξηται ἐπὶ τῷ κορασίῳ· λοιπὸν ἐπειδὴ ἀπέθανεν, ἐνόμισαν μηκέτι αὐτοῦ χρείαν εἶναι, διὰ τὸ τεθνηκέναι αὐτήν. ᾿Αλλ᾿ ἐκεῖνος θαῤῥύνει τὸν πατέρα καὶ, Μόνον πίστευε, φησίν. Οὐκ ἀφίησι δὲ οὐδένα ἕτερον συνακολουθῆσαι, εἰ μὴ τοὺς τρεῖς μαθητάς. Οὐ γὰρ δὴ ὁ ταπεινὸς Ἰησοῦς θέλει πρὸς ἐπίδειξίν τι ποιεῖν. Λέγοντος δὲ αὐτοῦ , ὅτι οὐκ ἀπέθανε τὸ κοράσιον, ἀλλὰ καθεύδει, καταγελῶσιν, ὡς ἂν μὴ ἔχωσιν ὕστερον λέγειν ὅτι κάτοχος ἐγένετο, κal οὐδὲν θαυμαστὸν εἰ ἀνέστησεν αὐτὴν, ἀλλ᾿ αὐτοὶ ἑαυτῶν καταμαρτυροῦντες ἐλέγχωνται , ὡς ἀληθῶς τεθνηκυῖαν ἀνέστησεν, ὅπου γε καὶ κατεγέλων αὐτοῦ λέγοντος, ὅτι οὐκ ἀπέθανε. Κρατεῖ δὲ τῆς χειρὸς, ἵνα ἐνθῇ ταύτῃ δύναμιν. Καὶ δίδωσιν αὐτῇ φαγεῖν, ὡσὰν πιστώσηται τὴν ἀνάστασιν, ὅτι ἀληθῶς καὶ οὐ κατὰ φαντασίαν γέγονεν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ E' Source: Migne PG 123.580a-b

And going in He said to them, 'What is this commotion and weeping? The child is not dead but sleeping,' and they laughed at Him. But He sent them all out, and taking the child’s father and mother and those with Him, He went in to where the child lay. Then He took hold of the child's hand and said to her, 'Talitha, cumi,' which means, 'Girl, I say to you, rise up.' And the girl stood up immediately, and began to walk, for she was twelve years old. And they were beside themselves with wonder. And He charged them to let nobody hear of it and told them to give her something to eat. 1 The members of the synagogue leader's household thought Christ was one of the teachers, because of which they begged Him to come and pray over the girl, and because she was dead they thought there was nothing else to be done. But He encouraged the father, saying, 'Only believe.' He did not allow anyone else to accompany Him but only three disciples, because Jesus was humble and did not wish to make a scene. When He said, 'She is not dead but sleeping,' they laughed, and thus later could not say that He was out of His mind and there was no miracle of raising her up, but they bore witness against themselves, because He did indeed raise the dead girl, He who they had derided when He said that the girl was not dead but sleeping. He took her hand and imbued power in her. And they gave her to eat so that the resurrection would be proved, for truly this was not a matter of mere appearances. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 5 1 Mk 5.35-43

Faith And Healing

Καὶ ἰδοὺ γυνὴ αἰμοῤῥοοῦσα δώδεκα έτη , προσελθοῦσα ὅπισθεν, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ . Ἔλεγε γὰρ ἐν ἑαυτῇ · Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. Ὁ δὲ Ἰησοῦς ἐπιστραφείς καὶ ἰδὼν αὐτὴν, εἶπε· Θάρσει, θύγατερ, ἡ πίστις σου σέσωκέ σε . Καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. Ακάθαρτος οὖσα διὰ τὸ πάθος, οὐ προσῆλθε φανερῶς ἡ γυνὴ , εὐλαβουμένη μήπως κωλυθῇ· εἰ καὶ ἐνόμισε δὲ λανθάνειν, πλὴν ἤλπισεν ὑγείας τυχεῖν, εἰ μόνον τοῦ ἄκρου τοῦ ἱματίου ἅψεται . Τοῦτο γὰρ τὸ κράσπεδον· ἀλλ᾽ ὁ Σωτὴρ φανεροῖ αὐτὴν· οὐχ ὡς δόξης ἐρῶν, ἀλλ᾽ ἵνα τὴν πίστιν αὐτῆς δείξῃ πρὸς ὠφέλειαν ἡμῶν, καὶ ἵνα πιστωθῇ καὶ ὁ ἀρχισυνάγωγος. Θάρσει δὲ , λέγει αὐτῇ , διότι ἐφοβήθη ὡς κλέψασα τὴν δωρεάν, καὶ θυγατέρα δὲ καλεῖ, ὡς πιστήν. Δείκνυσι δὲ ὅτι, ἐὰν μὴ πίστιν προσήγαγεν, οὐκ ἂν ἔλαβε τὴν χάριν, κἂν τὰ ἱμάτια ἅγια ἦσαν. Λέγουσι δὲ ὡς ἀνδριάντα αὕτη τοῦ Σωτῆρος εἰργάσατο, οὗ παρὰ τοὺς πόδας ἐφύετο βοτάνη ταῖς αἱμοῤῥοούσαις βοήθοῦσα , ὃν ἐν τοῖς Ἰουλιανοῦ χρόνοις οἱ ἀσεβεῖς συνέτριψαν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Θ' Source: Migne PG 123.229d-232a

And behold a woman who suffered from a flow of blood for twelve years drew near Him from behind and touched the fringe of His garment, for she said to herself, 'If only I touch His garment, I shall be healed.' And Jesus turning, and seeing her, said, 'Rejoice, daughter, your faith has saved you.' And the woman was well from that hour. 1 Since this woman was unclean because of her sickness, she did not come near to Him openly, lest perhaps she be prevented from doing so. But although she thought she could hide herself, yet she hoped to heal herself by coming near, if only she might touch the edge of His garment, which is signified by the fringe. But the Saviour exposed her, and not because of a love of glory, but so that her faith might be made manifest for our benefit, and that the leader of the synagogue might be strengthened in his faith. 'Rejoice,' he tells her, because she was scared and wished to receive the benefit secretly. And He calls her daughter as a woman who has faith. Again He shows that unless she had had faith she would not have received the benefit, even though she had touched His holy garment. Then they say that she set up a statue of the Saviour, and at its feet grew grass which healed those who suffered from flows of blood, but it was destroyed in the time of Julian the Apostate. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 9 1 Mt 9.20-22

Forgiving And Being Forgiven

Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Ἐπειδὴ καὶ μετὰ τὸ βάπτισμα ἁμαρτάνομεν, ἱκετεύομεν ἵνα ἀφήσῃ ἡμῖν· οὕτω δὲ ἀφήσε ὡς καὶ ἡμεῖς. Ἐὰν γὰρ μνησικακῶμεν, οὐκ ἀφήσει ἡμῖν · ἐμὲ γὰρ ἔχει ὁ Θεὸς παράδειγμα· καὶ ὁ ποιῶ ἐπ᾿ ἄλλῳ, ποιεῖ ἐπ' ἐμοί. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ Ϛ' Source: Migne PG 123.205a

And forgive us our trespasses, as we forgive those who trespass against us. 1 Since even after baptism we sin, we pray that He might forgive us, and He forgives as we do, for if we are mindful of wrongs, He does not forgive us. God has me as an example, and as I do to another, He does to me. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 6 1 Mt 6.12

After Six Days

Καὶ μεθ᾽ ἡμέρας ἓξ, παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάννην, καὶ·ἀναφερει αὐτοὺς εἰς ὅρος ὑψηλὸν κατ᾿ ἰδίαν μόνους, καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ τὰ ἱμάτια͵ αὐτοῦ ἐγένοντο στίλβοντα, λευκά λίαν ὡς χιὼν, οἷα κναφεὺς ἐπὶ τῆς γῆς οὐ δύναται λευκᾶναι. Λουκᾶς δὲ, μετὰ ὀκτὼ ἡμέρας, φησὶν, οὐκ ἐναντιούμενο; τούτῳ, ἀλλὰ καὶ σφόδρα συνάδων. Ὁ μὲν γὰρ, καὶ αὐτὴν τὴν ἡμέραν καθ᾽ ἣν ἐφθέγξατο, κἀκείνην καθ' ἣν ἀνήγαγεν, εἶπεν· ὁ δὲ Μάρκος τὰς μεταξὺ τούτων μόνας. Λαβὼν τοίνυν τοὺς κορυφαίους, ἀναφέρει αὐτοὺς εἰς ὅρος ὑψηλόν· Πέτρον μὲν, ὡς ὁμολογήσαντα καὶ ὡς ἀγαπῶντα· Ἰωάννην δὲ, ὡς ἀγαπώμενον· καὶ Ἰάκωβον, ὡς καὶ αὐτὸν μεγαλοφωνότατον καὶ θεολογικώτατον. Οὕτω γὰρ ἦν βαρὺς τοῖς Ἰουδαίοις, ὥστε καὶ Ἡρώδης ἀρέσαι βουλόμενος τοῖς Ἰουδαίοις, ἀπέκτεινεν αὐτόν. Εἰς ὄρος δὲ ὑψηλὸν ἀναφέρει, ἵνα μᾶλλον ἐνδοξότερον εἴη τὸ θαῦμα. Καὶ κατ' ἰδίαν· μυστήριον γὰρ ἔμελλεν ὑποδείξαι. Τὴν μεταμόρφωσιν δὲ νόει, οὐχὶ τοῦ χαρακτῆρος ἐξαλλαγὴν, ἀλλ᾽ ὅτι μένοντος τοῦ χαρακτῆρος οἷος καὶ πρώην ἦν, φωτὸς προσθήκη ἀρρήτου ἐπεγένετο. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Μάρκον, Κεφαλὴ Θ' Source: Migne PG 123.580a-b

And after six days Jesus took Peter and James and John and led them to a high mountain, and He was transformed before them, and His vestments were made a splendid white, more than any fuller on earth could make them. 1 Luke says it was after eight days, but he is not disagreeing with Mark, he is in harmony with him, for Luke speaks of that day when He spoke and the day when He went up, but Mark speaks only of the days in between. Therefore He led certain disciples to a high mountain, Peter because of his confession and his love, John because he was loved, and James because he was the most vocal theologian, for he was to be a burden to the Jews so that Herod would kill him on account of a wish to please them. 2 He led them to a high mountain, then, where there was to be a glorious miracle, and it was done above because it was a mystery to be demonstrated above. Do not think of a change of appearance and clothes with the Transfiguration but an emanation of the character that was there already, an increase of the ineffable light already present. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 9 1 Mk 9.1-2 2 Acts 12.1-3