Cyril of Alexandria — Commentary on Scripture

Now when Jesus had heard that John was cast into prison, he departed into Galilee;

It was not out of fear that he withdrew. By doing the things he did, he taught us to escape from persecutors. He “withdrew” from Judea to the Gentiles. This showed that God removes himself to a remote part of the land of the Jews when they sin against the holy prophets and insult his deity.

Matthew 4:16

The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

And the “great light” is Christ our Lord and the brightness of the gospel preaching. It is not, in fact, the law, which was likened to a lamp. For this reason a lamp always burned in the tabernacle, on account of the shortness of the law’s rays, which had strength to extend their light only within the confines of the Jewish territories. Therefore the Gentiles were “in darkness,” not having this lamplight.

Matthew 4:24 · 2 passages

And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.

If anyone asks what is the difference between “disease” and “infirmity,” our answer is that an infirmity is a temporary indisposition of the body, whereas disease denotes an abiding disequilibrium of the body’s elements.

And this too needs to be added by way of explanation, that the allotment of the tribes of Zebulun and Naphtali extended to the Gentile city of Sidon. The Jews dwell there interspersed among the Gentiles to this day. Now “Zebulun” may be interpreted as a sweet smell and blessing, while “Naphtali” is a sprouted stump, that is to say, a spreading plant. And such things have believers in Christ become. Those who formerly were in Galilee, when they went forth like fragrance, became worthy of divine blessing and were extended into every good thing. Now “Galilee” is interpreted under the metaphor of “circular,” so those believers from Galilee are like wheels rolling against the pits of destruction.

Matthew 5:9

Blessed are the peacemakers: for they shall be called the children of God.

The peacemaker is the one who demonstrates the harmony of the Scriptures, where others see only a contradiction: the Old with the New, the law with the prophets, Gospel with Gospel. Accordingly, having imitated the Son of God, “he shall be called a son,” having by his work grasped of the “spirit of adoption.”

Matthew 5:13

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

He calls “salt” the frame of mind that is filled with the apostolic word, which is full of understanding. When it has been sown in our souls, it allows the word of wisdom to dwell in us. It has been compared with salt because of salt’s good taste and delightfulness. For without salt neither bread nor fish is edible. So too without the apostles’ understanding and instruction, every soul is dull and unwholesome and unpleasant to God.

Matthew 5:19

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Whoever sets aside “one of the least of the commandments” of the law is set aside by God as God’s enemy and as an inventor of laws opposed to God. And now out of the law of the gospel that one receives the retribution which, under the ancient law, was not defined. For this reason Christ fittingly says, “I am not come to destroy but to fulfill.” For that which then was lacking, here is made full. It is said in the law: “Stand in the presence of the elderly” and “If you see the beast of your enemy fallen under its load, go help him lift it up.” If anyone transgressed these commandments, there was no retribution specified under the law. So Christ makes up this lack when he says that in the kingdom of heaven such a person will be treated with scorn.

Matthew 5:23

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;

The statement “if you should bring your gift” shows that this is conceived as a means of salvation and as an escape from punishment for sinners. For this God invented repentance. One will avert punishment, however, who tends to the feelings of another who has been wounded. But one who does not love his brother does not love the Lord. Hence it is fitting that whoever bears hard feelings toward his brother is not accepted, since he does not approach the Lord in truth.

Matthew 5:35

Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

For this reason Jesus prohibits us from swearing by heaven or by the earth. This is in order that we should not give to creation an honor surpassing creation. Do not deify creation. Those who swear, he says, “swear by the greater,” as the apostle has said. And he also forbids swearing by Jerusalem. For the earthly Jerusalem is a type of the Jerusalem above, and God swears only by himself, that is, by his own glory. Wherefore, since the similarity transcends us, we are obliged to swear neither by ourselves nor by our own glory, for we are not free like God but are subject to God’s authority.

Matthew 7:22-23

Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

There may be some who, in the beginning, believed rightly and assiduously labored at virtue. They may have even worked miracles and prophesied and cast out demons. And yet later they are found turning aside to evil, to self-assertive deception and desire. Of these Jesus remarks that he “never knew them.” He ranks them as equivalent to those who were never known by him at all. Even if they at the outset had lived virtuously, they ended up condemned. God knows those whom he loves, and he loves those who single-mindedly believe in him and do the things that please him.

Matthew 7:27

And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Spiritually understood, the one who rightly hears the word is contrasted with the builder who builds his house on sand. In time of temptation the house falls down. The onslaught of evil wind covers it with silt, and troubled waters flood into the soul. From this turbid flood stream of iniquity the house is shaken to its foundations. This should rouse us to become aware of the danger that comes in final judgment. Those who hear the Lord’s words are like a wise man building on rock. Those who do not follow the Lord’s words are likened to a foolish man building on sand. One who practices virtue is made thoroughly able “through Christ who strengthens him.” We receive everything from God who puts things right. From him comes wisdom and insight and union with all that is good. The bad person cannot claim God as cause of his own wickedness and stupidity. He makes himself like the fool when he withdraws from that which proceeds according to nature. He then turns toward what is unnatural.

Matthew 8:4

And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

What then was the gift that was to be brought by the leper according to the law? “Two small birds,” one of which the priest killed “over running water.” Taking “cedar wood and broken scarlet and hyssop” and the living bird, he dipped them “in the blood of the slain bird, over running water.” He anointed the right ear, hand and foot of the leper who was cleansed. He sent the living bird outside the city, “into the open field.” Observe, therefore, how perfectly Christ depicts these things for us. By the living bird you may understand the living, heavenly Word. By the blood of the slain bird, you should understand the blood of our suffering Lord, for whom we say that he suffered “in the flesh,” rather than “in his own body.” The cedar is a wood not prone to rot. The incorruptible flesh, the body of Christ, “did not see corruption.” Hyssop symbolizes the effervescence, activity and power of the Spirit. Scarlet intends the confession of the covenant made with blood. The running water signifies the life-creating gift of baptism.… Through this baptism, whoever has become a leper through sin…

What then was the gift that was to be brought by the leper according to the law? “Two small birds,” one of which the priest killed “over running water.” Taking “cedar wood and broken scarlet and hyssop” and the living bird, he dipped them “in the blood of the slain bird, over running water.” He anointed the right ear, hand and foot of the leper who was cleansed. He sent the living bird outside the city, “into the open field.” Observe, therefore, how perfectly Christ depicts these things for us. By the living bird you may understand the living, heavenly Word. By the blood of the slain bird, you should understand the blood of our suffering Lord, for whom we say that he suffered “in the flesh,” rather than “in his own body.” The cedar is a wood not prone to rot. The incorruptible flesh, the body of Christ, “did not see corruption.” Hyssop symbolizes the effervescence, activity and power of the Spirit. Scarlet intends the confession of the covenant made with blood. The running water signifies the life-creating gift of baptism.… Through this baptism, whoever has become a leper through sin may be cleansed. The sending of the living bird outside of the city teaches us to abandon this world, as did Christ in his ascension into heaven. Having thus come into the presence of God the Father, he makes intercession for all of us, and we therefore shall be cleansed. By the anointing of the leper’s right ear, hand and foot, we are taught that we must be, in contemplation and in action and in our way of life, in touch with divine things.

Matthew 8:16

When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

Why didn’t anyone bring them by day? Maybe it was out of respect for the scribes and Pharisees, or like Nicodemus, from embarrassment at their infirmities. Maybe it was because the sick people had no one to carry them to Jesus.

Matthew 8:18

Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

But it is only to the disciples that Jesus “gave orders to cross over to the other side,” lest, from the crowds pressing about him, his disciples should be prevented from hearing those very teachings that were most appropriate for them. To the disciples he revealed God’s future mysteries more deeply than in the things that were spoken to the crowds only “in parables.” Only the disciples had left behind all present goods and followed him through love of learning. He commands them to cross over from temporary things to eternal things, from the earthly to the heavenly, from the carnal to the spiritual.

Matthew 8:21

And another of his disciples said unto him, Lord, suffer me first to go and bury my father.

In this place the question is raised as to whether the honor due God does not take precedence over the duty to honor one’s parents. When the two conflict, it is necessary to hold to the one and despise the other, especially if honoring parents gets in the way of pleasing God. The worship of God requires putting God before all other things we think of as precious. In this way we will not, like Cain, be found relegating secondary things to God. In a similar way, the old law prohibited the priests from drawing near to dead bodies and commanded them to keep away even from services for their own family and not to succumb to excessive fleshly sympathy. But while the law taught through shadows, Christ teaches in a way wholly transparent and undisguised. Whoever wishes to serve God must not let any ties of kinship become an excuse, on grounds of preoccupation, for not following Christ. Christ himself, for the benefit of those who were with him, even slighted his own mother and brothers, saying, “Who is my mother, and who are my brothers?” and “Such a one is my mother.”

Matthew 8:26

And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.

The exclamation “save us” is commendable, since it shows faith. But to say “we are perishing” brings a charge of littleness of faith against those who were in deep distress. They indeed put their hope in Christ who was sailing with them. They were not totally faithless but were at that point “of little faith,” since in their danger they did not take courage from the fact of Christ’s being with them.

Matthew 8:28-29

And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

The divine nature of the only begotten Son was already scorching the demons in unspeakable flames. Christ was shutting up the fiercest demons in blocked roads. He was undoing the devil’s tyranny. “You have come before the time,” they cried out. For they knew from the Scriptures that Christ was going to come and would judge them. Treating the incarnation as if it had happened at the wrong time, they pled that he had come in an untimely way. This misrepresentation is not surprising. In their deceptiveness, they did not hesitate to say even this. Yet, although they know that vengeance is to fall upon them, they still say haughtily, “What have you to do with us?” They know that the final Judge in fact has a score to settle with them, inasmuch as they had broken his commandments.

Matthew 10:23

But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

Jesus commands his disciples to flee from one town to the next, and from that one to another. In saying this he is not telling his disciples to be cowardly. He is telling them not to cast themselves into dangers and die at once, for that would be a loss to those who otherwise will benefit from the teaching.

Matthew 10:39

He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

Here Jesus calls the departure of life from the body the “loss of life,” speaking figuratively. “He who finds his life” refers to anyone who too highly values transitory existence and as it were sells it at a profit. He will face the hands of death when he is sent to unremittable punishment and death.

Matthew 11:17

And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.

When some children are dancing and others are singing a dirge, their purpose does not agree. Both sides find fault with their friends for not being in harmony with them. So the Jews underwent such an experience when they accepted neither the gloominess of John the Baptist nor the freedom of Christ. They did not receive help one way or another. It was fitting for John as a lowly servant to deaden the passions of the body through very hardy training, and for Christ by the power of his Godhead freely to mortify the sensations of the body and the innate practice of the flesh, and to do so without reliance on strenuous ascetic labors. Nevertheless John, “while he was preaching the baptism of repentance,” offered himself as a model for those who were obliged to lament, whereas the Lord “who was preaching the kingdom of heaven” similarly displayed radiant freedom in himself. In this way Jesus outlined for the faithful indescribable joy and an untroubled life. The sweetness of the kingdom of heaven is like a flute. The pain of Gehenna is like a dirge.