CHAPTER FIVE

From: Subject: CHAPTER FIVE Date: Tue, 17 Jul 2007 18:37:58 -0500 MIME-Version: 1.0 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.fatheralexander.org/booklets/english/mount_theophilact.htm X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3138 CHAPTER FIVE

Sermon

on the = Mount

Matthew chapter = 5-7

By Blessed Theophilact

Content:

Matthew,=20 chapter 5=20

The=20 Beatitudes. Salt=20 and Light. The=20 Fulfillment of the Law. Murder.=20 Adultery.=20 Divorce.=20

Oaths.=20 An=20 Eye for an Eye. Love=20 for Enemies.

Matthew,=20 chapter 6

On=20 almsgiving, prayer, and fasting. On=20 disdaining the things of this world. Giving=20 to the needy. Prayer.=20 The=20 Lord=92s Prayer. Fasting.=20 Treasures=20 in Heaven. Do=20 not Worry.

Matthew,=20 chapter 7.

On=20 not judging anyone. On=20 asking and seeking. Concerning=20 false prophets. Judging=20 Others.

Ask,=20 Seek, Knock. The=20 Narrow and Wide Gates. A=20 Tree and Its Fruit. Wise=20 and Foolish Builders.

Conclusion

Matthew, chapter 5

The = Beatitudes

1. And seeing the multitudes, He went up onto the=20 mountain. He teaches us not to do anything ostentatiously. For when = He is=20 about to teach, He goes up onto the mountain, thus instructing us also = when we=20 would teach, to depart from the bustle in the city. And when He had = sat down,=20 His disciples came to Him. The multitude comes for the miracles, but = the=20 disciples come for the teachings. So when He has finished the miracles = and=20 healed their bodies, then He heals their souls as well, that we may = learn that=20 He is the Creator of both souls and bodies.

2. And He opened His mouth, and taught them, = saying. He=20 taught not only His disciples, but the multitude as well. He begins with = the=20 beatitudes, "Blessed are they," just as David began the Psalms with the=20 beatitude, "Blessed is the man."

3. Blessed are the poor in spirit, for theirs is = the kingdom=20 of heaven. First He lays down humility as a foundation. Since = Adam=20 fell through pride, Christ raises us up by humility; for Adam had = aspired to=20 become God. The "poor in spirit" are those whose pride is crushed and = who are=20 contrite in soul.

4. Blessed are they that mourn, for they shall be=20 comforted. "Blessed are they that mourn" for their sins, not for = things of=20 this life. Christ said, "They that mourn," that is, they that are = mourning=20 incessantly and not just one time; and not only for our own sins, but = for those=20 of our neighbor. "They shall be comforted" both in this life, for he who = mourns=20 for his sin rejoices spiritually, and even more so in the next life.

5. Blessed are the meek, for they shall inherit = the=20 earth. Some say that the "earth" is the spiritual earth, that is, = heaven.=20 But understand it to mean this earth as well. Since the meek are thought = to be=20 those who are despised and deprived of wealth, Christ says that it is = the meek,=20 rather, who possess everything. The meek are not those who never get = angry at=20 all, for such people are unfeeling and apathetic. Rather, the meek are = those who=20 possess the capacity for anger but control it, and become angry only = when it is=20 necessary.

6. Blessed are they who hunger and thirst after=20 righteousness, for they shall be filled. Since He is about to speak = about=20 almsgiving, He first shows that one must pursue righteousness, and not = give alms=20 from what has been acquired by theft and extortion. And one must avidly = practice=20 righteousness, for this is what it means to "hunger and thirst." Since = it is the=20 greedy who are thought to be well off and satisfied, Jesus says that it = is=20 rather the righteous who shall be filled, even here in this life, for = what is=20 theirs they possess with surety.

7. Blessed are the merciful, for they shall obtain = mercy. Not only with money does one show mercy in almsgiving, but = also with=20 words. And should you have nothing at all to give, show mercy with tears = of=20 compassion. "They shall obtain mercy" even here in this life from men; = for if he=20 who showed mercy yesterday should be in want today, he will obtain mercy = from=20 all. And in the next life, how much more mercy shall he obtain from = God?

8. Blessed are the pure in heart, for they shall = see=20 God. There are many who are not rapacious and greedy, but are = generous in=20 almsgiving, yet they fornicate and commit other uncleanliness. Christ = commands,=20 therefore, that along with the other virtues we should also be pure, = that is,=20 chaste and temperate, not only in the body, but in the heart as well. = Without=20 holiness no one will see the Lord. Just as a mirror will reflect images = only if=20 it is clean, so also only a pure soul admits the vision of God and the=20 understanding of the Scriptures.

9. Blessed are the peacemakers, for they shall be = called=20 sons of God. "The peacemakers" are not only those who are themselves = peaceable with all, but also those who reconcile others who are at odds. = "The=20 peacemakers" are also those who by their teaching convert the enemies of = God.=20 Just as the Only-begotten Son reconciled us to God when we were His = enemies, so=20 too are the "peacemakers" "sons of God."

10. Blessed are they that are persecuted for = righteousness'=20 sake, for theirs is the kingdom of heaven. It. is not only the = martyrs who=20 are persecuted; many others are persecuted as well, for helping those = who have=20 been wronged, and simply for every virtue which they possess. For=20 "righteousness" means every virtue. Thieves and murderers are also = persecuted,=20 but they are not blessed.

11. Blessed are ye, when men shall revile you and = persecute=20 you. He addresses the apostles directly, showing that it is = especially the=20 mark of a teacher to be reviled. And shall say all manner of evil = against you=20 falsely, for My sake. lt. is not simply he that is reviled who is = blessed,=20 but when he is reviled for Christ's sake, and falsely. If these two = conditions=20 are lacking, he is a wretch, as he has been a cause of temptation to = many.

12. Rejoice and he exceeding glad, for great is = your reward=20 in heaven. Of the others whom He has said are blessed, He does not = speak of=20 a great reward. But here He does, to show that to patiently endure = reviling is a=20 great and most difficult thing; so difficult that there have been many = who have=20 even hanged themselves to escape this trial. Even Job, who patiently = endured his=20 other trials, was troubled when his friends reviled him by saying that = he was=20 suffering for his sins. For so persecuted they the prophets which = were before=20 you. So that the apostles would not think that they would be = persecuted for=20 teaching something contrary to God, He exhorts them by saying, "Even the = prophets before you were persecuted for the sake of virtue, and so you = have the=20 example of their sufferings to give you courage."

Salt and = Light

13. Ye are the salt of the earth. The prophets = were sent=20 to one race only, but you are the salt of the whole earth. By your = teachings and=20 reproofs you act as an astringent upon the slack and the indolent, so = that they=20 will not breed the worms that never die. So do not desist from your = astringent=20 reproofs, even if you are reviled or persecuted. Therefore He says: = But if=20 the salt has lost its savour, wherewith shall it be salted? It is = thenceforth=20 good for nothing, but to be cast out, and to he trodden under foot by = men.=20 For if the teacher has become insipid, that is, if he does not give = astringent=20 reproofs, but has become soft and lax, "wherewith shall it be salted?" = that is,=20 how can this be corrected? So from then on he is cast out from the rank = of=20 teacher and is trodden under foot, that is, despised.

14. Ye are the light of the world. First He = calls them=20 salt and then light. He who reproves what is done in secret is light, = "for=20 whatsoever doth make manifest is light." The apostles did not enlighten = one=20 nation only, but the world. A city that is set on a hill cannot he = hid.=20 He teaches them to struggle and to be strict in living a virtuous life, = for they=20 will be in view of all. Do not imagine, He says, that you will be hidden = away in=20 some corner, for you will be most visible. See to it, then, that you = live=20 blamelessly, lest you become a stumbling block for others.

15. Neither do men light a lamp, and put it under = a bushel,=20 but on a lamp stand; and it giveth light unto all that are in the = house.=20 Christ says, "It is I Who have kindled the light in you, but it is for = you to=20 labor zealously so that you do not extinguish that grace; in this way, = the=20 brightness of your life will shine upon others." He says, therefore:

16. Let your light so shine before men, that they = may see=20 your good works, and glorify your Father Who is in heaven. He did = not say,=20 "You must display your virtue," for that is not good; but rather He said = only,=20 "Let it shine," so that even your enemies will marvel and glorify not = you, but=20 your Father. If we practice virtue, we must practice it for the glory of = God,=20 and not for our own glory.

The Fulfillment of the=20 Law

17. Think not that I am come to abolish the law, = or the=20 prophets: I am not come to abolish, but to fulfill. He was about to=20 introduce new laws, yet He did not want them to think that He was = opposed to=20 God. Therefore He says, anticipating the suspicion that many would have, = "I have=20 not come to abolish the law, but rather to fulfill it. " How did He = fulfill it?=20 First, He did everything which the prophets had foretold concerning Him, = which=20 is why the evangelist often says, "So that what was spoken by the = prophet might=20 be fulfilled." He also fulfilled every commandment of the law. "For He = did no=20 sin, neither was any guile found in His mouth." And He fulfilled and = completed=20 the law in yet another way: whatever the law had sketched in outline, = Christ=20 fully painted in. The law said, "Do not murder," but Christ said, = "Neither be=20 angry without a cause." So too the painter does not destroy the sketch, = but=20 rather completes it.

18. For amen, I say unto you. The "amen" is an = assurance, meaning, "Yes, truly I say unto you." Till heaven and = earth pass=20 away, one jot or one tittle shall in no wise pass from the law, till all = be=20 accomplished. He indicates here that the world passes away and = undergoes a=20 change in form. He is saying, therefore, that while the universe = subsists, not=20 the least letter of the law will pass away. Some say that the "jot" = [i.e. the=20 Greek letter iota] and the "tittle" [i.e. accent mark] signify the ten=20 commandments of the law; others say that they indicate the Cross, for = the iota=20 is the upright beam of the Cross, and the accent, the transverse beam. = Christ is=20 saying, therefore, that everything that was spoken concerning the Cross = will be=20 fulfilled.

19. Whosoever therefore shall disregard one of = these least=20 commandments, and shall teach men so, he shall be called least in the = kingdom of=20 heaven. The "least commandments" are those which He Himself is about = to=20 give, not those of the law of Moses. He calls them "least" out of = humility, to=20 instruct you, O reader, to have moderate thoughts of yourself as you = give your=20 teachings. He who "shall be called least in the kingdom of heaven" means = he who=20 will be last in the resurrection and who will be cast into gehenna. For = such a=20 one shall not enter the kingdom of heaven, far from it! By "kingdom" = understand=20 the resurrection. But whosoever shall do and teach them, the same = shall be=20 called great in the kingdom of heaven. First Christ says, "whosoever = shall=20 do," and then, "and shall teach," for how can I guide another along a = road that=20 I have not myself traveled? By the same token, if I practice the = commandments,=20 but do not teach them, my reward is not so great. There can even be=20 condemnation, if I do not teach because of spite or sloth.

20. For I say unto you, That except your = righteousness shall=20 exceed the righteousness of the scribes and Pharisees, ye shall in no = case enter=20 into the kingdom of heaven. "Righteousness" means all the virtues, = as in=20 "Job was a righteous man, holy and blameless." Tremble then, O man, when = you=20 have understood how much is required of us. Then He teaches us how we = can exceed=20 the righteousness of the Scribes and Pharisees, and He enumerates the=20 virtues.

Murder

21. Ye have heard that it was said to men of old, = Thou shalt=20 not murder; and whosoever shall murder shall be liable to judgement. = Christ=20 does not mention by whom this was said. For if He had said, "My Father = said to=20 the men of old, but I say to you," it would have appeared that He was = giving=20 laws in opposition to the Father. Again, if He had said, "I said to the = men of=20 old," this would have been hard to accept. Therefore He speaks = indefinitely, "It=20 was said to the men of old."' He shows that the law has become = antiquated by=20 saying, "It was said to the men of old." Therefore, since the law has = become old=20 and antiquated and near the point of obliteration, it is necessary to = leave it=20 and to run to the new commandments.

22. But I say unto you, That whosoever is angry = with His=20 brother without good cause shall be liable to judgement. The = prophets, about=20 to prophesy, would say, "Thus saith the Lord," but Christ says, "I say," = showing=20 the authority of His divinity. For the prophets were servants; but He is = the Son=20 and possesses all that the Father has. He who "is angry with his brother = without=20 good cause" is condemned; but if anyone should get angry for good = reason, either=20 by way of chastisement or out of spiritual zeal, he is not condemned. = For even=20 Paul spoke words of anger to Elymas the Magician and to the high priest, = not=20 "without good cause," but out of zeal. But when we get angry over money = or=20 opinions, then it is "without good cause." And whosoever shall say to = his=20 brother, Raca, shall be liable to the council. "The council" means = the court=20 of the Hebrews. "Raca" means something like "Hey, you!" as when we say = to=20 someone whom we scorn, "Hey you, get out of here!"

The Lord exhorts us in these matters because He = desires to=20 teach us to be strict even in small things and to give honor to one = another.=20 Some say that "Raca" is a Syriac word for "despicable" or "scum." = Therefore,=20 whoever insults his brother as "despicable" will be liable to the = council of the=20 holy apostles when they sit to judge the twelve tribes. But whosoever = shall=20 say, Thou fool, shall be liable to the gehenna of fire. There are = many who=20 say and believe that this is too grievous and severe a judgement. But it = is not.=20 For is he who would deny the existence of his brother's faculties of = reason and=20 thought, those characteristics by which we differ from the beasts, is = such a man=20 not deserving of gehenna? For he who reviles and insults, dissolves = love; and=20 when love is dissolved, all the virtues are destroyed along with it, = just as=20 when love is present it unites to itself all the virtues. Therefore, he = who=20 hurls insults, destroys all the virtues by tearing love to shreds, and = rightly=20 does he deserve the fire of hell.

23-24. Therefore if thou bring thy gift to the = altar, and=20 there rememberest that thy brother have aught against thee, leave there = thy gift=20 before the altar, and go thy way; first be reconciled to thy brother, = and then=20 come and offer thy gift. God disregards His own honor solely that we = might=20 love one another. He said, "If thy brother have aught against thee," and = added=20 nothing more. Whether rightly or wrongly your brother has anything = against you,=20 he reconciled. And Jesus did not say, "If thou hast aught against him" = but, "If=20 he hath aught against thee" hasten to make him your friend. He commands = you to=20 leave the gift so that you will be compelled to he reconciled. For when = you=20 intend to make an offering, you must first be reconciled. At the same = time the=20 Lord shows that love is the true sacrifice.

25-26. Agree with thine adversary quickly, while = thou art on=20 the way with him, lest thy adversary deliver thee to the judge, and the = judge=20 deliver thee to the officer, and thou be cast into prison. Verily I say = unto=20 thee, Thou shalt by no means come out thence, till thou hast paid the = uttermost=20 farthing. Some believe the "adversary" to mean the devil, and "the = way" to=20 mean our life. The Lord is thus exhorting us: while you are still in = this life,=20 give back to the devil what belongs to him and be done with him, so that = later=20 he will not he able to accuse you of some sin, as if you had something = that=20 belonged to him. For then you will be handed over for punishment so that = you=20 make an accounting for even the smallest transgressions. For a farthing = equals=20 two mites. You, O reader, understand that this passage also refers to = human=20 adversaries and that the Lord is exhorting us not to become entangled in = lawsuits, lest we be distracted from doing the works of God. Even if you = have=20 been wronged, He says, do not enter the court but settle the dispute = while still=20 on the way, lest you suffer something worse on account of your = adversary's=20 power.

Adultery

27-28. Ye have heard that it was said, Thou shalt = not commit=20 adultery. But I say unto you, That whosoever looketh on a woman to lust = after=20 her hath committed adultery with her already in his heart. That is, = if one=20 stands gazing and examining, kindling desire by looking, and looking = again to=20 desire even more, he has already brought the evil to readiness in his = heart. If=20 he did not add to it the deed itself, what of it? He was not able. If he = had=20 been able, he would immediately have perpetrated the evil. But = nevertheless=20 understand that if we have lusted, and then were prevented from = committing the=20 deed, clearly we were protected by grace. And if a woman has adorned = herself in=20 order to attract others, yet does not succeed in attracting, she is = guilty of=20 having mixed the poison into the cup, though no one drank.

29-30. And if thy right eye causeth thee to sin, = pluck it=20 out and cast it from thee: for it is profitable for thee that one of thy = members=20 should perish, and not that thy whole body should he cast into gehenna. = And if=20 thy right hand causeth thee to sin, cut it off, and cast it from thee: = for it is=20 profitable for thee that one of thy members should perish, and not that = thy=20 whole body should be cast into gehenna. When you hear "eye" and = "hand" do=20 not imagine that the Lord is speaking of parts of the body, for He would = not in=20 that case have specified "right eye" and "right hand." He is speaking = instead of=20 those who appear to be friends, but who are in fact harming us. Take, = for=20 example, a young man who has friends living in debauchery, and who is = harmed by=20 their bad influence. Cut these off from you, the Lord says, and perhaps = you will=20 also save them, when they come to their senses. And if you cannot save = them, you=20 will at least save yourself. But if you continue in your affection for = them,=20 both you and they will be destroyed.

Divorce

31. It hath been said, Whosoever shall put away = his wife,=20 let him give her a writing of divorcement. Moses commanded that if a = man=20 hated his wife, he should be separated from her lest anything worse = occur." For=20 if he hated her, he might kill her. Moses also commanded that the = husband give=20 the divorced woman a writing of divorcement. By this writing she could = no longer=20 return to him, thus preventing the confusion that would result if she = did so and=20 he was now living with another woman.

32. But I say unto you, That whosoever shall put = away his=20 wife, saving for the cause of fornication, causeth her to commit = adultery:=20 and whosoever shall marry her that is divorced committeth = adultery.=20 Christ does not abolish the Mosaic decrees but corrects them by making = the=20 husband fearful of hating his wife without cause. If he divorces her = with good=20 cause, that is, if she has committed adultery, he is not condemned. But = if there=20 has been no fornication, he is condemned, for by divorcing her he = compels her to=20 commit adultery. And he that takes her is also an adulterer, for if he = had not=20 taken her she would have returned and submitted to her husband. For a = Christian=20 must be a peacemaker, both towards others and even more so towards his = own=20 wife.

Oaths

33. Again, ye have heard that it hath been said, = Thou shalt=20 not swear falsely, but shalt perform unto the Lord thine oaths. = "That is,=20 when you take an oath, speak the truth.

34-35. But I say unto, Swear not at all; neither = by heaven,=20 for it is God's throne; nor by the earth, for it is the footstool of His = feet;=20 neither by Jerusalem, for it is the city of the great king. Since, = the Jews=20 had heard God say, "Heaven is My throne, and earth is My footstool," = they would=20 swear by such things. In prohibiting them from swearing by these things, = the=20 Lord does not say, "Do not swear by them because heaven is good and = great, and=20 earth is useful." Instead He says, "Do not swear by them because the one = is the=20 throne of God and the other is His footstool," so that idolatry would = not occur.=20 For they might make gods out of those elements by which they swore, = which indeed=20 had happened before.

36. Neither shalt thou swear by thy head, because = thou canst=20 not make one hair white or black. God alone swears by Himself as He = is not=20 subject to anyone or anything. Since we do not have authority over = ourselves,=20 how can we swear by our own head? It is the property of another. But if = you=20 think your head is your own, then change one hair of it if you can.

37. But let your speech be, Yea, yea; Nay, = nay. Lest you=20 ask, "How then will people believe what I say?" He says, "They will = believe you=20 if you always tell the truth and never swear at all." For no one is = disbelieved=20 more than he who is eager to swear that he speaks the truth. What is = more=20 than this, is of the evil one. The Lord says that swearing, which is = more=20 than "Yea" and "Nay," is of the devil. But, you will ask, is the law of = Moses,=20 which bids us to swear, also, evil? Learn, then, that at that time it = was not=20 evil to, swear. But after Christ, it is evil. And so it is with = circumcision=20 and, in short, with all the Judaic practices. So also, to nurse at the = breast is=20 proper for infants, but shameful for adults.

An Eye for an = Eye

38. Ye have heard that it hath been said, An eye = for an eye,=20 and a tooth for a tooth. Condescending to human perversity, the law=20 permitted retaliation so that men would not harm each other, out of fear = of=20 suffering the same themselves.

39. But I say unto you, that ye resist not the = evil one: but=20 whosoever shall smite thee on thy right cheek, turn to him the other = also.=20 "The evil one" here means the devil, who works through man. We ought = not, then,=20 to resist the devil? Yes, we should, but not by striking back at our = neighbor,=20 but through patient endurance. For fire is not extinguished by fire but = by=20 water. Do not think that the Lord is speaking only of a blow on the = cheek, but=20 of any and every other kind, of affliction.

40. And if any man will sue thee at the law, and = take away=20 thy tunic, let him have thy cloak also. If he drags you into court = and=20 harasses you, give him your cloak as well, and not only what he asks = for. The=20 "tunic" is what we would call the, inner garment, and the "cloak" is the = outer=20 garment. But the names are sometimes used one for the other.

41. And whosoever shall compel thee to go a mile, = go with=20 him two. "Why should I speak of cloaks and tunics?" the Lord is = saying. Give=20 even your body to him who wrongfully compels you, and do more than he = wants you=20 to do.

42. Give to him that asketh thee, and from him = that would=20 borrow of thee turn thou not away. Give to him whether he be friend, = enemy,=20 or infidel, and whether he asks for money or any other kind of help. The = loan=20 here means one without interest, the simple giving of the use of the = money. For=20 even under the law they would lend without charging interest.

Love for = Enemies

43-44. Ye have heard that it hath been said, Thou = shalt love=20 thy neighbor and hate thine enemy. But I say unto you, Love your = enemies.=20 Here the Lord has reached the very pinnacle of the virtues. For what is = greater=20 than to love one's enemies? But it is not impossible to accomplish. For = Moses=20 and Paul loved the Jews who were raging against them more than they = loved=20 themselves, and all the saints have loved their enemies. Bless them = that=20 curse you, do good to them that hate you, and pray for them which = despitefully=20 use you, and persecute you. We bless them because we must consider = them our=20 benefactors. For anyone who persecutes us and puts us to the test, = lightens the=20 punishment that we will suffer for our own sins. We will also bless them = when=20 God gives us the great crown of the contest. For hear what He says:

45. That ye may be the sons of your Father Who is = in heaven.=20 For He maketh His sun to rise on the evil and on the good, and sendeth = rain on=20 the righteous and on the unrighteousness. Do you see how good a gift = is=20 given to you by him who hates and abuses you, if only you will endure it = with=20 patience? By rain and sun, understand knowledge and teaching, for God = enlightens=20 and teaches all.

46. For if ye love them which love you, what = reward have ye?=20 Do not even the publicans do the same? Let us tremble with fear = since we are=20 not the equal of the publicans, but hate even those who love us.

47-48. And if ye salute your friends only, what do = ye more=20 than others? Do not even the publicans so? Be ye therefore perfect, even = as your=20 Father Who is in heaven is perfect. To love some men, that is, one's = own=20 friends, and to hate others, is imperfection. Perfection is to love = every=20 one.

Matthew, chapter 6

On almsgiving, prayer, and=20 fasting.

On disdaining the things of = this=20 world

Giving to the = needy

1. Take heed that ye give not your alms before = men, to be=20 seen by them: otherwise ye have no reward of your Father Who is in = heaven.=20 Having led them up to the greatest of the virtues, which is love, now He = drives=20 away vainglory, which follows after the achievement of the virtues. See = what He=20 says, "Take heed," as if speaking of some terrible wild beast. Take heed = that it=20 not tear you limb from limb. If you give alms "before men" but your = motive is=20 not "to be seen by them," you are not condemned. But if your motive is=20 vainglory, then even if you give alms from within your inner chamber, = you are=20 condemned. For it is the intent that God either punishes or crowns.

2. Therefore when thou givest thine alms, do not = sound a=20 trumpet before thee, as the hypocrites do in the synagogues and in the = streets,=20 that they may be praised by men. The hypocrites did not actually = have=20 trumpets; the Lord is here deriding their thoughts, for they wanted = their=20 almsgiving to be trumpeted. "Hypocrites" are those who differ in = appearance from=20 what they really are. These men, therefore, appear to be merciful and = generous,=20 but are in fact the opposite. Verily I say unto you, They have = received their=20 reward. Having been praised by men, that is the only reward they = will=20 receive.

3. But when thou givest alms, let not thy left = hand know=20 what thy right hand doeth. Using hyperbole of language, the Lord = said, "If=20 it is possible, do not even be aware yourself that you are giving alms." = Or, in=20 another sense as well, the left hand represents vainglory and the right = hand,=20 almsgiving. Let not your vainglory be aware of your almsgiving.

4. That thine alms may be in secret, and thy = Father Who=20 seeth in secret Himself shall reward thee openly. When will He = reward you?=20 When all things are revealed clearly and openly, and then you will be = not merely=20 rewarded, but glorified.

Prayer

5. And when thou prayest, thou shalt not be as the = hypocrites are: for they love to pray standing in the synagogues and in = the=20 corners of the streets, that they may be seen of men. Verily I say unto = you,=20 They have received their reward. He also calls those men hypocrites = who=20 pretend they are looking to God when in fact they are looking to men; = and from=20 men they have received the only reward they will receive.

6. But thou, when thou prayest, enter into thine = inner=20 chamber and when thou hast shut thy door, pray to thy Father Who is in = secret;=20 and thy Father Who seeth in secret shall reward thee openly. Should = I not=20 then pray in church? Indeed I should, but with a right mind and not for = show.=20 For it is not the place which harms prayer, but the manner and the = intent with=20 which we pray. For many who pray, in secret do so to impress men.

7. But when ye pray, do not babble as the Gentiles = do.=20 "Babbling" means praying foolishly, as when someone asks for such = worldly things=20 as fame, wealth, or victory. "Babbling" is also inarticulate, childish = speech.=20 Therefore you, O reader, must not pray foolish1y. For they think that = they shall=20 be heard for their many words. It is not necessary to make long prayers, = but=20 rather short and frequent prayers, uttering few words, but persevering = in=20 prayer.

8. Be not ye therefore like unto them: for your = Father=20 knoweth what things ye have need of, before ye ask Him. It is not to = inform=20 God of anything that we make our petitions, but instead, that we may = detach=20 ourselves from the cares of life and receive benefit by conversing with = God.

The Lord=92s = Prayer

9. In this manner, therefore, pray ye: Our Father = Who art in=20 the heavens. A vow is different from a prayer. A vow is a promise = made to=20 God, as, for example, when one vows to abstain from wine, etc. But = prayer is a=20 petitioning for good things. By saying "Father," the Lord shows you of = what good=20 things you have been deemed worthy, having become a son of God. By = saying "in=20 the heavens" He has revealed to you your fatherland and your paternal = home. For=20 if you desire to have God as your Father, then look toward heaven and = not toward=20 earth. And you must not say, "My Father," but "Our Father," regarding = all men as=20 brothers of one and the same Father. Hallowed be Thy Name. This = means,=20 Make us holy, so that Thou mightest be glorified through us. For just as = God is=20 blasphemed through me, so also is He hallowed through me, that is, He is = glorified as the Holy One.

10. Thy kingdom come. This refers to the = second coming.=20 He whose clean conscience renders him bold prays that the resurrection = and the=20 judgement will come. Thy will be done on earth as it is in = heaven. Just=20 as the angels do Thy will, the Lord says, so also grant us to do the = same.

11. Give us this day our dally bread. By the = word=20 "daily" He means what is sufficient for our existence, our essence, and = our=20 sustenance. Thus He teaches us not to worry about tomorrow. "Bread for = our=20 essence" is also the Body of Christ, of Which we pray that we may = partake=20 without condemnation.

12. And forgive us our debts, as we forgive our = debtors.=20 Because we sin even after our baptism, we beseech Him to forgive us. But = forgive=20 us as we forgive others: if we remember wrongs, God will not forgive us. = God=20 takes me as the pattern He will follow: what I do to another, He does to = me.

13. And lead us not into temptation. We humans = are weak=20 and therefore we should not throw ourselves into temptations. But when = we have=20 fallen into temptation, we should pray that we not be swallowed up by = it. For he=20 who has been led into the very depth of temptation is the one who has = been=20 swallowed up and defeated by temptation. But it is different for him who = merely=20 fell into temptation, and then conquered it. But deliver us from, the = evil=20 one. He did not say, from evil men, for it is not they who do us = harm, but=20 the devil. For Thine is the kingdom and the power and the glory unto = the=20 ages. Amen. Here He emboldens us, for if our Father is King, = powerful and=20 glorious, then certainly we too will defeat the evil one and we will = then be=20 made glorious.

14. For if ye forgive men their trespasses, your = heavenly=20 Father will also forgive you. Again He teaches us not to remember = wrongs. He=20 reminds us of the Father so that we might revere Him, since we are the = children=20 of such a Father, and not act as fierce beasts, refusing to forgive.

15. But if ye forgive not men their trespasses, = neither will=20 your Father forgive your trespasses. God, Who is meek, hates nothing = more=20 than cruelty.

Fasting

16. Moreover when ye fast, be not, as the = hypocrites, of a=20 sad countenance: for they disfigure their faces, that they may appear = unto men=20 to fast. Verily I say unto you, They have received their reward.=20 "Disfigurement of the face" is an artificial discoloration of the face, = painting=20 it pale, so that one does not appear as he really is, but feigns=20 mournfulness.

17-18. But thou, when thou fastest, anoint thine = head, and=20 wash thy face; that thou appear not unto men to fast, but unto thy = Father Who is=20 in secret: and thy Father Who seeth in secret shall reward thee = openly. Men=20 of old would anoint themselves with oil after bathing as a mark of their = joy and=20 well-being. So you also, O reader, should appear joyful when you fast. = The oil=20 used to anoint we also understand to mean almsgiving. Our Head is = Christ, Which=20 we should anoint with deeds of mercy; and our face, that is our senses, = we=20 should wash with tears of repentance.

Treasures in = Heaven

19-21. Lay not up for yourselves treasures upon = earth, where=20 moth and corruption doth destroy, and where thieves break through and = steal: but=20 lay up for yourselves treasures in heaven, where neither moth nor = corruption=20 doth destroy, and where thieves do not break through nor steal. For = where your=20 treasure is, there will your heart be also. Having first cast out = the=20 sickness of vainglory by what He said before, now He speaks about=20 non-possessiveness. For men possess more than they need because of = vainglory. He=20 shows how unprofitable earthly treasure is: moth and corruption consume = food and=20 clothing, and thieves steal gold and silver. And then, so that no one = should say=20 to Him that not all treasure is stolen, Jesus says, even if nothing is = lost in=20 this manner, are you not wretched for being nailed down by your worries = over=20 wealth? This is why He says, "Where your treasure is, there will your = heart be=20 also."

22-23. The eye is the lamp of the body: if = therefore thine=20 eye be sound, thy whole body shall be full of light. But if thine eye be = evil,=20 thy, whole body shall be full of darkness. If therefore the light that = is in=20 thee be darkness, how great is that darkness. This means, if you = fill your=20 mind with worries over money, you have extinguished the lamp and = darkened your=20 soul. For just as the eye that is "sound" or "healthy" brings light to = the body,=20 and the eye that is "evil" or "diseased" brings darkness, so also does = the state=20 of the mind affect the soul. If the mind is blinded by these worries, it = is cast=20 into darkness; then the soul becomes dark, and how much more so the body = as=20 well?

24. No man can serve two lords. What He means = is this:=20 no man can serve two lords who command things that are opposed to each = other.=20 Such lords are God and mammon. We make the devil our lord when we make = the belly=20 our god. But by nature and in truth God is the Lord, and mammon is=20 unrighteousness. For either he will hate the one, and love the other; = or else=20 he will hold to the one, and despise the other. Ye cannot serve God and=20 mammon. Do you see that it is not possible for a rich man and = unrighteous=20 man to serve God? His love of money drives him away from God.

Do not = Worry

25. For this reason I say unto you, Take no = thought for your=20 life, what ye shall eat, or what ye shall drink; nor yet for your body, = what ye=20 shall put on. "For this reason"=97for what reason? Because concern = over money=20 drives a man away from God. The soul does not eat, for it is bodiless, = but Jesus=20 said this according to the common use of the word. For it is obvious = that the=20 soul does not consent to remain in a body if the flesh is not fed. Jesus = does=20 not forbid us to work, but rather He forbids us to give ourselves over = entirely=20 to our cares and to neglect God. Hence we must work for our livelihood = while not=20 neglecting the soul. Is not life more than food, and the body more than = raiment?=20 This means, will not He Who gave what is greater, life itself, and = fashioned the=20 body, will He not also give food and clothing?

26. Behold the birds of the air: for they sow not, = neither=20 do they reap, nor gather into barns; yet: your heavenly Father feedeth = them. Are=20 ye not much more than they? Although He could have given the example = of=20 Elijah and John the Baptist, instead He mentions the birds in order to = shame us,=20 for we are even more witless than these creatures. God feeds them by = having=20 given them the instinctive knowledge for finding food.

27. Which of you by taking thought can add one = cubit unto=20 his stature? This means, even if you take the utmost care, you can = do=20 nothing if God does not will it. Why then do you drive yourself to = exhaustion=20 with futile worries?

28-29. And why take ye thought for raiment? = Consider=20 the lilies of the field, how they grow; they toil not, neither do they = spin: and=20 yet I say unto you, That even Solomon in all his glory was not arrayed = like one=20 of these. He shames us not only by the birds, which lack reason, but = also by=20 the lilies that wither. For if God adorned the lilies in such a manner, = without=20 any necessity to do so, how much more will He fulfill our own need for = clothing?=20 He shows that though you go to great lengths, you are not able to be = adorned as=20 beautifully as the lilies. Even Solomon the most wise and splendid, with = all his=20 kingdom at his disposal, could not array himself in such a manner.

30. Wherefore, if God so clothe the grass of the = field,=20 which today is, and tomorrow is cast into the oven, shall He not much = more=20 clothe You, O ye of little faith? We learn from this that we ought = not to be=20 concerned with beautifying ourselves, for our adornments wither like the = fading=20 flowers. Therefore one who beautifies himself is like grass. But you, He = says,=20 are creatures endowed with reason, whom God fashioned with both soul and = body.=20 Those "of little faith" are all those who concern themselves with such = thoughts.=20 For if they had perfect faith in God, they would not give such anxious = thoughts=20 to these things.

31-32. Therefore take no thought, saying, What = shall we eat?=20 or, What shall we drink? or, Wherewithal shall we be clothed? For after = all=20 these things do the Gentiles seek. He does not forbid us to eat, but = to say,=20 "What shall we eat?" The rich say in the evening, "What shall we eat = tomorrow?"=20 See that it is luxury and excess that He forbids.

32-33. For your heavenly Father knoweth that ye = have need of=20 all these things. But seek ye first the kingdom of God, and His = righteousness;=20 and all these things shall be added unto you. The kingdom of God is = the=20 enjoyment of all that is good. This comes through righteousness. To him = who=20 seeks after spiritual things God in His generosity adds that which is = needed for=20 physical life.

34. Take therefore no thought for the morrow: for = the morrow=20 shall take thought for the things of itself. Sufficient unto the day is = the evil=20 thereof. "The evil of the day" means the crushing burden and = pressure. It is=20 sufficient for you that you are afflicted by today's burden. If you also = take=20 thought for tomorrow, and continually burden yourself for the sake of = bodily=20 things, when will you have time for God?

Matthew, chapter 7.

On not judging anyone.

On asking and seeking.

Concerning false = prophets

Judging = Others

1. Judge not, that ye be not judged. He = forbids=20 condemning others, but not reproving others. A reproof is for another's = benefit,=20 but condemnation expresses only derision and scorn. You may also = understand that=20 the Lord is speaking of one who, despite his own great sins, condemns = others who=20 have lesser sins of which God will be the judge.

2-5. For with what judgement ye judge, ye shall be = judged:=20 and with what measure ye mete, it shall be measured to you again. And = why=20 beholdest thou the speck that is in thy brother's eye, but considerest = not the=20 beam that is in thine own eye? Or how wilt thou say to thy brother, Let = me pull=20 out the speck out of thine eye; and, behold, a beam is in thine own eye? = Thou=20 hypocrite, first cast out the beam out of thine own eye; and then shalt = thou see=20 clearly to cast out the speck out of thy brother's eye. He who would = rebuke=20 others ought to be blameless himself. If he himself has a plank in his = eye, that=20 is, some great sin, and he finds fault with another who has only a = speck, he=20 causes that man to be even more shameless in his sin. The Lord shows = that he who=20 has sinned greatly is not even able to see clearly the sin of his = brother. For=20 how could one who has a plank in his eye even see another man who is = only=20 slightly injured.

6. Give not that which is holy unto the dogs, = neither cast=20 ye your pearls before swine, lest they trample them under their feet, = and turn=20 again and rend you. The dogs are the unbelievers and the swine are = believers=20 who lead a filthy and shameful way of life. One ought not therefore to = speak of=20 the mysteries to the unbelievers, nor speak brilliant and lustrous words = of=20 theology to those who are unclean. For the swine trample them underfoot, = that=20 is, despise what is said, while the dogs turn on us and tear us limb = from limb.=20 This is what those so-called philosophers do; when they hear that God = was=20 crucified, they stab us with their syllogisms, reasoning with their = sophistry=20 that this is impossible.

Ask, Seek, = Knock

7-8. Ask, and it shall be given you; seek, and ye = shall=20 find; knock, and it shall be opened unto you: for every one that asketh=20 receiveth; and he that seeketh findeth; and to him that knocketh it = shall be=20 opened. In what has preceded the Lord has commanded us to do great = and=20 difficult things. Here He shows us how these things can be accomplished: = through=20 unceasing prayer. For He said, "Ask," that is, "keep asking," meaning, = "ask=20 continuously. For He did not say, "Ask one time." Then He affirms what = He has=20 said by an example from everyday life.

9-10. Or what man is there of you, whom if his son = ask=20 bread, will he give him a stone? Or if he ask a fish, will he give him a = serpent? Here He teaches us that we must not only ask in a fervent = manner,=20 but we must also ask for things that are profitable for us. For, He = says, when=20 your children ask for things that are good for them, such as bread and = fish, you=20 give them what they are seeking. So too must you seek from God what is=20 profitable for you, that is, spiritual things and not things of the = flesh.

11. If ye then, being evil, know how to give good = gifts unto=20 your children, how much more shall your Father Who is in heaven give = good things=20 to them that ask Him? He calls men evil by comparison with God, for = our=20 nature is good, being God's creation. But we become evil by our own = choice.

12. Therefore all things whatsoever ye would that = men should=20 do to you, do ye even so to them: for this is the law and the = prophets. In a=20 few words He shows us the way to virtue. We humans know just by common = sense=20 what we ought to do. If you wish others to do good to you, do good to = them. If=20 you wish to be loved by your enemies, you must love your enemies. For = both the=20 law of God and the prophets speak of those things which even natural law = bids us=20 to do.

The Narrow and Wide=20 Gates

13. Enter ye in at the narrow gate: for wide is = the gate and=20 broad is the way that leadeth to destruction, and many there be which go = in by=20 it. The narrow gate means both trials that are voluntarily = undertaken, such=20 as fasting and the like, and trials that are involuntarily experienced, = such as=20 imprisonment and persecution. Just as a man who is fat, or who is = carrying a=20 great load, cannot go in through a narrow gate, neither can a = gourmandize or a=20 rich man. These go in through the wide gate. To show that narrowness is=20 temporary and that width is likewise transitory, He calls them a "gate" = and a=20 "way." For the gate is hardship, and he who undergoes hardship passes = through=20 his hardship as quickly as he would pass through a gate. And the = pleasure of the=20 gourmandizer's feast are as transitory as any moment in a journey along = a road.=20 Since both are temporary, we ought to choose the better of the two.

14. How narrow is the gate and how hard the way = which=20 leadeth unto life, and few there be that find it! The word "how" = expresses=20 the Lord's wonderment, as if He were saying, "Alas, how narrow it is!" = But how=20 is it that the Lord says on another occasion, "My yoke is light"? It is = light=20 when compared to the burden of passions.

A Tree and Its = Fruit

15-16. Beware of false prophets, who come to you = in sheep's=20 clothing, but inwardly they are ravening wolves. Ye shall know them by = their=20 fruits. The heretics are cunning and deceitful, which is why He = says,=20 "Beware." They produce sweet words and feign a decent life, but within = lies the=20 hook. "Sheep's clothing" is meekness, which some pretend to employ, in = order to=20 flatter and to deceive. But they are recognized by their "fruit," that = is, by=20 their deeds and by their life. For though they can dissemble for a time, = they=20 are unmasked by those who are heedful.

16-17. Do men gather grapes from thorns, or figs = from=20 thistles? Even so, every good tree bringeth forth good fruit; but a = corrupt tree=20 bringeth forth evil fruit. The hypocrites are called thorns and = thistles:=20 they are like thorns in that they prick unexpectedly; they are like = thistles in=20 their cunning and deviousness. The corrupt tree is anyone who has been = corrupted=20 by a pleasure-loving and dissolute life.

18. A good tree cannot bring forth evil fruit, = neither can a=20 corrupt tree bring forth good fruit. A corrupt tree cannot bring = forth good=20 fruit as long as it is diseased. But if it has changed its condition, it = can=20 bring forth good fruit. See that He did not say, "it will not be able," = but only=20 that as long as it is corrupt it does not bear good fruit.

19-20. Every tree that bringeth not forth good = fruit is hewn=20 down, and cast into the fire. Wherefore by their fruits ye shall know = them.=20 He addresses the Jews, speaking the same words as did John. Jesus likens = man to=20 a tree. For by the introduction of a graft, a fruitless tree can bear = fruit; so,=20 too, a sinful and fruitless man when engrafted with Christ can bear = fruits of=20 virtue.

21. Not every one that saith unto Me, Lord, Lord, = shall=20 enter into the kingdom of heaven; but he that doeth the will of My = Father Who is=20 in heaven. Here Jesus shows that He is Lord by saying, "Not every = one that=20 saith unto Me, Lord, Lord." Jesus in fact is saying that He is God. He = teaches=20 us that we derive no benefit from our faith if it is without works. "He = that=20 doeth the will of My Father." He did not mean, did the will of My Father = on one=20 occasion" but "that doeth the will of My Father continually until his = death."=20 And He did not say, "that doeth My will," lest He scandalize His = listeners, but=20 instead, "that doeth the will of My Father." For the will of a father = and his=20 son are one and the same, unless the son rebels.

22-23. Many will say to Me in that day, Lord, = Lord, have we=20 not prophesied in Thy name? And in Thy name cast out devils? And in Thy = name=20 done many wonderful works? And then will I profess unto them, I never = knew you:=20 depart from Me, ye that work iniquity. At the beginning of the = preaching=20 many who were unworthy cast out demons that fled at the name of Jesus. = For the=20 grace was at work even in the unworthy, just as we may be sanctified by = unworthy=20 priests. Judas also worked signs, as did the sons of Sceva. Jesus says, = "I never=20 knew you," meaning, "at that time when you were working miracles I did = not know=20 you," that is, "I did not love you." Here "know" means "love."

Wise and Foolish=20 Builders

24-25. Therefore whosoever heareth these sayings = of Mine,=20 and doeth them, I will liken him unto a wise man, who built his house = upon a=20 rock: and the rain descended, and the rivers came, and the winds blew, = and beat=20 upon that house; and it fell not: for it was founded upon a rock. No = virtue=20 can be accomplished without God, which is why Jesus said, "I will liken = him unto=20 a wise man." The rock is Christ and the house is the soul. Therefore = nothing=20 will shake the man who builds his soul upon the doing of Christ's = commandments.=20 Neither the rain, which is the devil who fell from heaven, nor the = rivers, which=20 are mean and harmful men filled to overflowing by such a rain, nor the = winds,=20 which are evil spirits, nor, in short, can any temptations cast down = such a=20 man.

26-27. And every one that heareth these sayings of = Mine, and=20 doeth them not, shall be likened unto a foolish man, who built his house = upon=20 the sand: and the rain descended, and the rivers came, and the winds = blew, and=20 beat upon that house; and it fell: and great was the fall of it. = Speaking of=20 the man who believes but does not act, Jesus did not say, "I will liken = him to a=20 foolish man." Instead Jesus says, "He shall he likened" on his own = account to a=20 foolish man. Such a man builds the house of his soul upon sand, that is, = with no=20 deeds to provide a stable foundation. This is why it collapses under the = blows=20 of temptations. For when temptation beats upon it, it falls with a = crash.=20 Unbelievers do not fall, for they are always lying on the ground. It is = the=20 believer who falls. Therefore "great was the fall," because it was a = Christian=20 who fell.

Conclusion

28-29. And it came to pass, when Jesus had ended = these=20 sayings, the people were astonished at His teaching: for He taught them = as one=20 having authority, and not as the scribes. It was not the rulers who = were=20 astonished: how could that be when they viewed Him with spite? Rather it = was the=20 guileless multitude that was astonished. They did not marvel at His = turns of=20 phrase, but at His straightforward speech, and that He showed authority = beyond=20 that of the prophets. The prophets said, "Thus saith the Lord," but = Christ spoke=20 as God, "I say to you."

Missionary Leaflet # E29b

Copyright =A9 2001 Holy Trinity Orthodox Mission

466 Foothill Blvd, Box 397, La Canada, Ca 91011

Editor: Bishop Alexander (Mileant)

(mount_theophilact.doc, 06-26-2001)

Edited by Donald Shufran