Chapter 1

Theophylact, Archbishop of Bulgaria, Commentary on the Gospel According to Matthew

¹ The Life of the Holy Evangelist Matthew. According to Sophronius. Matthew, who is also Levi, an apostle [taken] from among the publicans, was the first to compose, in Judea, for the sake of those of the circumcision who had believed, the Gospel of Christ, in Hebrew letters and words; and it is unknown who afterward translated it into Greek. And the Hebrew [text] is until this day in the Library at Caesarea, which Pamphilus the martyr most diligently furnished. And by the Nazoraeans in Beroea of Syria, who use this [text], leave was granted me to copy it; from which it is possible to be exactly persuaded that, wherever the evangelist—whether from his own person or from the person of our Lord and Savior Jesus Christ—has employed the testimonies of the Old Scriptures, he does not follow the authority of the Seventy Translators, but the Hebrew, from which are those two [sayings]: Out of Egypt have I called my Son; and: He shall be called a Nazarene.

² The Chapters of the Gospel according to Matthew. 1. On the genealogy of Christ. 2. On the Magi and the children who were slain. 3. John first preached the kingdom of the heavens. 4. On the temptation of Christ. On the calling of Peter, and Andrew, and the sons of Zebedee. 5. On the Beatitudes. On not being angry with one’s neighbor. On not committing adultery. On not putting away one’s wife. On not swearing at all. On bearing insults, and not resisting the evil one. On loving one’s enemies. 7. On almsgiving, prayer, and fasting. On despising the things of the world. 8. On judging no one. On asking and seeking. On being wary of the false prophets. 9. On the leper. On the centurion. On Peter’s mother-in-law. On those healed of divers diseases. On him who was not permitted to follow. On the rebuking of the waters. On the demoniacs whose demons were cast out into the herd of swine. 10. On the commissioning of the apostles. 11. On those sent from John. 12. On the disciples plucking the ears of grain on the Sabbath. On him who had the withered hand. On the blind and dumb demoniac. On those who sought a sign. On [his] mother and brethren. 13. On the parables of the sower and of the kingdom of the heavens. 14. On John and Herod. On the five loaves and the two fishes. On the walking of Jesus upon the sea. 15. On the transgression of the commandment of God for the tradition of men. On the Canaanite woman. On the multitudes that were healed. On the seven loaves. 16. On the leaven of the Pharisees. On the questioning at Caesarea. On the rebuking of Peter, that Christ should not suffer. 17. On the Transfiguration of Christ. On the lunatic. On those who asked for the didrachmas. 18. On those who said, Who is greater. On not giving offense. On the hundred sheep. On the reproving of one’s neighbor. On the power of binding and loosing. On him who owed ten thousand talents. 19. On those who asked whether it is lawful to put away one’s wife. On the rich man who questioned Jesus. 20. On the hired laborers. On the sons of Zebedee. On the two blind men. 21. On the donkey and the colt. On the lame and the blind. On the withered fig tree. On the chief priests and elders who questioned the Lord. The parable of the two sons. On the vineyard. 22. On those bidden to the wedding. On those who questioned concerning the tribute. On the Sadducees. On the lawyer who questioned [him]. On the Lord’s questions. 23. On the woes pronounced upon the Pharisees. 24. On the consummation, the day and the hour. 25. On the ten virgins. On those who received the talents. On the coming of Christ. 26. On her who anointed the Lord with ointment. On the Passover. On the mystical supper. On the betrayal of Christ. On the denial of Peter. 27. On Pilate the governor. On the repentance of Judas. On the scourging and torments of Christ, and the crucifixion. On the asking for the body of the Lord, and the guards of the tomb. 28. On the Resurrection of the Lord. On the guards of the tomb, witnesses of the Resurrection. On the appearing of Christ to the apostles and to the women in Galilee.

³ Prologue. Those divine men of old, before the law, were taught not through letters and books; but having a pure mind, they were illumined by the radiance of the all-holy Spirit, and thus knew the will of God, He Himself conversing with them mouth to mouth. Such was Noah, Abraham, Job, Moses. But when men grew weak, and were unworthy to be illumined and taught by the Holy Spirit, the loving God gave the Scriptures, that through these at least they might be put in mind of the will of God. So also Christ in His own person conversed with the apostles, and sent them the grace of the Spirit as a teacher. But since afterward heresies were destined to spring up, and our morals to be corrupted, He was well pleased that the Gospels be written, that, being taught the truth from these, we might not be swept away by the falsehood of the heresies, nor our morals be utterly corrupted. And He gave us four Gospels, perhaps because from these we learn the four cardinal virtues: courage, prudence, justice, and temperance. Courage, when the Lord says: Fear not them that kill the body, but are not able to kill the soul. Prudence, when He exhorts: Be wise as serpents. Justice, when He teaches: As you would that men should do to you, do you also to them likewise. Temperance, when He declares: He who looks upon a woman to lust after her has already committed adultery with her in his heart. And in another way too there are four Gospels, because these are the pillars of the world. And since the world has four parts—East, West, North, and South—it was fitting that the pillars also be four. And in yet another way: there are four Gospels, because these also contain four things: namely doctrines, commandments, threats, and promises; and to those who have believed the doctrines and kept the commandments, the good things to come are promised; but to those who have not believed the doctrines, or have not kept the commandments, the punishments to come are threatened. And it is called Gospel, because it announces to us things that are well and good—that is, good things: remission of sins, justification, the ascent into the heavens, the adoption of God. And it announces also that we receive these things easily. For we did not toil for the acquiring of these good things, nor receive them from our own achievements, but by the grace and love of God were we deemed worthy of such great good things. According to Matthew. There are four evangelists; and of these two, Matthew and John, were of the choir of the twelve; while the [other] two, Mark, I mean, and Luke, were of the seventy. And Mark was a follower and disciple of Peter, but Luke of Paul. Matthew, then, first of all wrote the Gospel in the Hebrew tongue, for those of the Hebrews who had believed, eight years after the Ascension of Christ; and John translated this also from the Hebrew tongue into the Greek, as they say. Mark wrote ten years after the Ascension, having been taught by Peter; and Luke after fifteen. But John the most theological, after thirty-two; for they say that, since he survived after the death of those others, the three Gospels were brought to him, that he might see them and judge whether they had been truly composed; and John, seeing them, and warmly approving them for the sake of the truth, himself filled up whatever those had left out. And whatever those had said briefly, he himself expanded in his own Gospel. And he began from theology. For since the others made no mention of the existence of the Word of God before the ages, he himself spoke as a theologian concerning it, lest the Word of God be thought to be a mere man—that is, apart from divinity. For Matthew discourses concerning the existence of Christ according to the flesh alone; for he was writing to the Hebrews, for whom it was sufficient to learn that Christ was born of Abraham and David. For he who has believed from among the Hebrews is set at rest, when he is assured that Christ is from David. But you will say to me, Did not one evangelist suffice? I say, then, that one did suffice; but that the truth might rather be shown forth, for this reason four were permitted to write. For whenever you see these four, who did not come together, nor sit down with one another, but were each in a different place, and then wrote concerning the same things as if from one mouth, would you not marvel at the truth of the Gospel, and say that they spoke from the Holy Spirit? And do not tell me that they do not agree in all things; for in what do they not agree? Did the one say that Christ was born, and the other that He was not? Or the one that He rose, and the other that He did not? God forbid. For in the more necessary and more principal things they agree. If, then, in the more principal things they did not differ, why do you marvel if in the least things they seem to vary? For by this very thing they are the more truthful, that they did not agree in all things. For they would have been thought to have written having sat down together and taken counsel with one another; but now what the one left out, the other wrote, and for this reason they seem in some things to vary. And so much for this. But let us now begin from the height.

⁴ Chapter 1. On the genealogy of Christ.

⁵ The book of the generation. For what reason did he not say “vision” or “word,” as the prophets did? For they used to write thus: “The vision which Isaiah saw,” and “The word that came to Isaiah.” For what reason, do you seek to learn? Because the prophets discoursed with men hard of heart and disobedient, and for this reason said that it was a divine vision, and that it was a word from God, so that the people might fear, and not despise the things spoken. But Matthew had to do with men who had believed, and who were of good will and obedient. And for this reason he prefaced nothing of the sort, such as the prophets did. And I have yet another thing to say: that the prophets saw with the mind, these things being presented to them by the Holy Spirit; wherefore they also called them visions. But Matthew did not see Christ with the mind, nor was He presented to him in imagination, but he was with Him perceptibly, and heard Him perceptibly, beholding Him in the flesh. For this reason, then, he did not say, “A vision which I saw,” that is, an appearance, but, “The book of the generation” of Jesus. The name Jesus is not Greek, but Hebrew; and it is interpreted “Savior.” For “Iao” among the Hebrews means salvation. “Of Christ:” kings and priests were called christs [anointed]. For they were anointed with the holy oil that gushed from the horn placed upon the head. The Lord, then, is called Christ both as king—for He reigned over sin—and as priest—for He offered Himself as a sacrifice for us. And He Himself was anointed properly with the true anointing of the Holy Spirit. For who else had the Spirit as the Lord had? For in the saints the grace of the Holy Spirit was working; but in Christ it was not the grace of the Spirit that was working, but Christ together with the Spirit, being of one essence with it, was working the wonders. “Son of David:” since he had said “Jesus,” lest you should suppose that he speaks of some other Jesus, he added, “son of David.” For there was also another renowned Jesus, who commanded the army after Moses; but that one was called [the son] of Nun, and not of David; for he was many generations before David, and was not even of the tribe of Judah, from which David was descended, but of another. “Son of Abraham.” For what reason did he set David before Abraham? Because among the Hebrews David was the more renowned, both as being younger than Abraham, and as having come from the kingship; for among the kings he was the first to please God well; and he received a promise from God, that from his seed Christ should arise; whence also all called Christ the son of David. For indeed David in very truth preserved a type of Christ. For just as he reigned after Saul, who was cast off by God and hated, so also Christ reigned over us after Satan, who was cast out from the kingship and the rule which he held over all.

⁶ Abraham begat Isaac. He begins the genealogy from Abraham, because he was the father of the Hebrews, and because he was the first to receive the promises, that in his seed all the nations should be blessed. Fittingly, then, he traces the genealogy of Christ from him; for Christ is the seed of Abraham, in whom we have all been blessed who are of the nations, formerly accursed. And Abraham is interpreted “father of nations”; and Isaac, “joy,” “laughter.” But the evangelist makes no mention of the spurious children of Abraham, such as Ishmael and the rest, because the Jews were not descended from these, but from Isaac.

⁷ And Isaac begat Jacob; and Jacob begat Judah and his brethren. You see that he made mention of Judah and his brethren for this reason, because from them were the twelve tribes.

⁸ And Judah begat Phares and Zara, of Thamar. Judah had Thamar to wife for Er, one of his sons. And when he had died childless, he joined her to Aunan, who was also his son; and when this one too was cut off from life because of his wickedness, Judah no longer joined her to anyone. But she, desiring to bear children from the seed of Abraham, laid aside the garments of her widowhood; and disguising herself as a harlot, lay with her father-in-law, and conceived from him two twin children. And as she was bearing them, the first of the children put forth his hand from the womb, as though he were to be born first; and then it was drawn back again into the womb, and the other was born first, and afterward in this manner the one who had put forth his hand. The one born first, then, was called Phares, which is “a breach”; for he broke through the order of nature; but the one who had drawn back his hand, Zara. And this history signifies a certain mystery: for just as Zara showed his hand first, but was drawn back again, so also Israel played the harlot, and then returned to them. And in another way too: he makes mention of Thamar, who seemed not praiseworthy, because of her lying with her father-in-law, that he might show that Christ took upon Himself all things for our sake. Rather, that by this very thing it might be shown that He came not to call the righteous, but sinners.

⁹ And Phares begat Esrom; and Esrom begat Aram; and Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; and Salmon begat Booz, of Rachab. Some suppose that Rachab is that Rahab the harlot who received the spies of Joshua the son of Nun. And she saved them, and was herself also saved; and he made mention of her, that he might show that just as she was a harlot, so also was the synagogue of the nations; for they played the harlot in their idolatries. But having received the words of God, they were saved.

¹⁰ This Ruth was of another race, but nevertheless was joined to Booz; so also the Church of the nations, being of another race, and outside the covenants, forgot her people, and the idolatrous objects of worship, and her father the devil. And she was taken in marriage to the Son of God.

¹¹ And Jobed begat Jessai; and Jessai begat David the king; and David the king begat Solomon of her that had been the wife of Urias. He makes mention of the wife of Urias also, to show that one ought not to be ashamed of one’s forefathers; but rather to glorify [God], and through one’s own virtue to make one’s parents illustrious; and that all are acceptable to God, even if they be born of base parentage, only if they have virtue.

¹² And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; and Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias. And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; and Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; and Josias begat Jechonias and his brethren, about the time of the removal to Babylon. By the removal to Babylon he means the captivity which they afterward underwent, being all carried off together to Babylon. For at another time too the Babylonians had made war upon them, but afflicted them more moderately; but then they removed them utterly from their homeland.

¹³ And after the removal to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; and Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; and Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; and Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; and Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. For what reason does he trace the genealogy of Joseph, and not of the Theotokos? For what part had Joseph in that seedless birth? Was Joseph then truly the father of Christ, that the genealogy of Christ should be traced from Joseph? Hear, then, that in truth Joseph has no part in the birth of Christ; and on this account the Theotokos ought to have been traced in the genealogy. But since there was a law that women should not be traced in genealogies, on this account he did not trace the genealogy of the Virgin; yet, in tracing the genealogy of Joseph, he traced hers also. For there was a law not to take wives from another tribe, nor from another lineage; so that, since such was the law, it is plain that Joseph, being traced in the genealogy, brings in with him also the genealogy of the Theotokos. For altogether the Theotokos was of the same tribe and the same lineage. For if she were not, how would she have been betrothed to him? So that the evangelist both kept the law that bade women not be traced in genealogies, and nonetheless traced the genealogy of the Theotokos, by tracing that of Joseph. And he named him the husband of Mary, according to common usage; for indeed it is our custom to call the betrothed man the husband of her who is betrothed to him, even though there be as yet no marriage.

¹⁴ So all the generations from Abraham to David are fourteen generations; and from David until the removal to Babylon, fourteen generations; and from the removal to Babylon unto Christ, fourteen generations. He divided the generations into three states, to show the Jews that, whether ruled by judges, as those up to David, or by kings, as those up to the removal, or by priests, as those up to Christ, they nonetheless profited nothing toward virtue; and that they had need of the true judge and king and priest, who is Christ. For when the rulers failed, Christ came, according to the prophecy of Jacob. But how are there from the removal to Babylon unto Christ fourteen generations, when thirteen are found? For if a woman were traced in genealogy, we might reckon Mary also, and so fill up the number; but now a woman is not traced in genealogy. How, then, is this resolved? Some say that he set down the removal itself as having the rank of a person.

¹⁵ Now the birth of Jesus Christ was on this wise. When His mother Mary had been betrothed to Joseph. For what reason did God permit her to be betrothed, and at all to give occasion of suspicion to men, that Joseph had been with her? That she might have a guardian in her afflictions; for he both took care of her in the flight into Egypt, and saved her. But also that it might be hidden from the devil; for this reason she was betrothed. For the devil, having heard that a Virgin should conceive, was watching the Virgin; that the deceiver, then, might be deceived, Joseph betroths the Ever-Virgin; and there comes to be only the appearance of wedlock, but not the reality.

¹⁶ Before they came together, she was found with child of the Holy Spirit. Here “to come together” signifies their union; for before they were joined, she conceived. Whence also the evangelist is amazed, and cries out, “She was found,” as speaking of something marvelous.

¹⁷ Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privately. How was Joseph just, who, when the law commanded that the adulteress be made a public example—that is, exposed and punished—was himself about to conceal the sin, and to transgress the law? But this is resolved: first, that for this very thing he was just. For he did not wish to be harsh, but out of great kindness dealt mercifully, showing himself above the law, and already living above the legal injunctions. Then also, because he himself knew that she had conceived of the Holy Spirit, and for this reason did not wish to make a public example of, and to maltreat, her who had conceived of the Holy Spirit, and not of an adulterer. For see what he says: “She was found with child.” By whom was she found? By Joseph; that is, it was discerned that she had conceived of the Holy Spirit. Whence he was minded to put her away privately, as not daring any longer to have as his wife her who had been deemed worthy of so great a grace.

¹⁸ But while he thought on these things, behold, an angel of the Lord appeared to him in a dream, saying. When the just man was at a loss, then the angel came to him, teaching him what he should do. And he appears to him in a dream, because he was exceedingly faithful. For to the shepherds the angel appeared openly, as to country folk; but to this man, as to a just and faithful one, in sleep. And how should he not have believed, when the angel taught him concerning the things which he himself held in his mind, and concerning which he had told no one? For while he was pondering, but had not spoken out, the angel stands by him; reasonably, then, he believed that it was from God; for it belongs to God to know the secret things.

¹⁹ Joseph, son of David. He called him “son of David,” reminding him that Christ was prophesied to be of the seed of David; and saying, as it were, “Do not disbelieve, calling to mind David, who received a promise concerning Christ.”

²⁰ Fear not to take. He shows from this that he feared to keep her, lest somehow he should offend God, as one keeping an adulteress. Or also in another way: “Fear not”—that is, “You indeed fear to touch her, as having conceived of the Holy Spirit; but fear not to take her”—that is, to keep her within; for in his mind and intention he had already put her away.

²¹ Mary your wife. This he says: “You perhaps suppose that she is an adulteress; but I say to you that she is your wife.” That is, she has not been corrupted by anyone, but is your betrothed.

²² For that which is conceived in her is of the Holy Spirit. For not only is she free from unlawful union, but she has also conceived in a certain more divine manner, so that on this account rather rejoice.

²³ And she shall bring forth a son. Lest anyone should say, “And how shall I believe you, that it is of the Spirit?”, he speaks of the future, that she shall bring forth a son. “For if I speak truly concerning this, it is plain that the other also—that it is of the Holy Spirit—is true.” And he did not say, “She shall bring forth a son to you,” but simply, “She shall bring forth”; for she bore Him not for that man, but for the whole world; nor did the grace abide for him alone, but was poured out upon all.

²⁴ And you shall call His name Jesus. “You shall call Him,” as being, as it were, His father, and as guardian of the Virgin. For do not suppose, Joseph, that, because the conception is of the Spirit, you shall leave the Virgin without help. Rather, you shall minister to her in all things.

²⁵ For He shall save His people from their sins. Here he interprets what “Jesus” signifies, namely “Savior.” “For He,” he says, “shall save His people”—not only the Jewish people, but also the Gentile, that which is eager to believe and to become His people. And from what shall He save them? From wars, perhaps? No, but from their sins. Whence it is plain that He who is to be born is God; for it belongs to God alone to forgive sins.

²⁶ Now all this was done, that it might be fulfilled which was spoken by the Lord through the prophet, saying. Do not suppose that these things seemed good to God only recently, but from of old and from the beginning. For you know the prophets, O Joseph, as one learned in the law. And call to mind that which was spoken by the Lord. He did not say “that which was spoken by Isaiah,” but “by the Lord.” For it was not a man that spoke, but God through the mouth of the man; so that the oracle is worthy of belief.

²⁷ Behold, the Virgin shall be with child. The Hebrews say that it does not stand in the prophet “virgin,” but “young woman.” To whom it must be said that “young woman” and “virgin” are the same in Scripture; for it names the undefiled one “young woman.” Then also, if a virgin had not given birth, how should it have been a sign and a marvel? For when Isaiah says, Therefore the Lord Himself shall give you a sign; and immediately adds, “Behold, the Virgin,” and what follows; so that, unless a virgin were to give birth, it would not be a sign. The Hebrews, then, willfully corrupt the Scripture, and instead of “virgin” put “young woman.” But whether “young woman” stands [there], or “virgin,” she who was to give birth must by all means be understood as a virgin, that this might also be the more evident.

²⁸ And she shall bring forth a son, and they shall call His name Emmanuel, which being interpreted is, God with us. The Hebrews say: How then was He called Emmanuel, and not Jesus Christ? It must be said, then, that he did not say “You shall call,” but “They shall call”—that is, the very deeds shall show Him to be God, and dwelling among us; for the divine Scripture assigns names from the deeds, as in: Call his name, Quickly-spoil; and yet no one was ever called by such a name; but since, at the very birth of the Lord, error was spoiled and led captive, He is therefore said to have been named from the deed, finding His title therein.

²⁹ Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him. Behold an obedient soul, how quickly he was persuaded.

³⁰ And he took unto him his wife. He continually names her the wife of Joseph, casting out the wicked suspicion, and teaching that she became the wife of no other, but was his.

³¹ And he knew her not till she had brought forth. That is, he was never at any time joined to her; for the “till” here does not show this, that until the birth he knew her not, but afterward knew her; rather, that he never at all knew her. And Scripture has such an idiom; as in: The raven returned not into the ark, till the earth was dried up; for neither did it return afterward. And again: I am with you till the consummation of the age; but after the consummation, shall He then not be? How so? For then rather. So also here you will understand the “till she had brought forth” as meaning that neither before the birth nor after the birth did he know her. For how should he have touched that holy one, after that he had especially come to know that all-holy birth?

³² Her firstborn son. He says “firstborn” not as though a second had been born, but simply as the first-born and only-begotten. For Christ is both firstborn, as having been born first; and only-begotten, as having no other brother.

³³ And he called His name Jesus. Here too he shows the obedience of Joseph, that whatever the angel had told him, he did.