The Expulsion of the Money Changers From the Temple in Orthodox Christian Art

 Commentary on Matthew 21:12-13

By St. Theophylact of Ochrid

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, and said unto them, "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."

As Master of the house, which is the temple, He cast out the sellers, showing that the things of the Father are also His own. He did this out of concern for the good order of the temple, but also to show the transformation that would take place in the sacrifices. He cast out the cattle and the doves and thus foretold that there would no longer be any need of animal sacrifice and slaughter, but rather, of prayer. For "My house," He says, "is a house of prayer, but you have made it a den of thieves," in which there is slaughter and bloodletting. But He also called the temple a den of thieves because of the hawkers and the buyers and sellers, for the love of profit is a thieving passion. The "money changers" [in Greek, kollybistai] take their name from the kollybos, a coin of small denomination. Those who sell doves are also those who sell the ranks of ordination in the churches, for they are selling the gift of the Holy Spirit, which once appeared in the form of a dove (Mt. 3:16); as a result they are cast out not only from the temple below, but from the one above, for they are unworthy to serve at the altar. But you too, O reader, look and see whether perhaps you have made God’s temple, that is, your mind, a den of thieves, that is, the demons’ lair. It will be such a den if we have thoughts full of the desire for material things, of buying and selling, and of a love of money that would even compel us to collect these small coins, the kollyba. And if we buy and sell the doves, that is, if we should mix spiritual teaching with thoughts of material gain, we have made ourselves a den of thieves.

Life of Saint Theophylact, Archbishop of Ochrid and Bulgaria

Blessed Theophylact was born in the mid eleventh century, in the city of Chalcis, located on the Euripus Strait (which separates the island of Euboea from the Greek mainland). In a letter to the brother of Empress Maria, he mentions his relatives in Euripus, and one ancient list of Bulgarian archbishops directly identifies Theophylact as originating from Euripus. It seems that he spent most of his early life in Constantinople: in one of his letters, he calls himself a true Constantinopolitan. In this and other letters, he expresses a devotion to Constantinople, which could only have been acquired by living there a long time.

Blessed Theophylact began his clerical service in Constantinople as one of the deacons of Hagia Sophia, “the Great Church,” as it has been called since the time since it was first completed in 360. These deacons were held in high esteem. As close assistants of the Patriarch, they shared with him almost all the work of his ministry; one helped him manage the patriarchate, while others took turns giving sermons for him. Blessed Theophylact was among the latter and held the title of “Rhetorician of the Great Church.” It was his responsibility to explain the Scriptures and to write instructive sermons on behalf of the Patriarch. In one document dating from this period, Blessed Theophylact is named “Master of Rhetoric”; but that does not necessarily mean that he taught rhetoric to those who were preparing for positions as orators (public speakers). This title of distinction was given to rhetoricians who were particularly noted for their gift for preaching, and therefore could serve as an example for less capable and experienced preachers.

Homily on the Entrance of the Theotokos Into the Temple (St. Theophylact of Ochrid)

By St. Theophylact of Ochrid

All too often the “remembrance of the righteous, which is accompanied by encomia” is an opportunity to censure the person praising if he falls short of expressing the worth of the person being praised - because the address is not always, nor in all circumstances, equivalent to reality. But how can I speak of the Lady of all the righteous, the Mother of God, of He who is the King of Righteousness, or touch very lightly on even a part of her real worth, since it is my intention to praise her memory?

I think that if there were angelic voices who really were the heralds of certain mysteries, even they would not be able reach the sublime grace of the Mother of God. No human person could ever, in a fitting manner, hymn the praises of her whose holiness surpassed the whole of creation. Shall we then keep silent and dismiss the Mother of God without further ado, who for us is the underlying cause of a life of reason, or shall we speak with whatever strength we possess, blessing her in accordance with the prophecy, and with all of our strength we will revere all the wondrous works she has done? In doing this we will also glorify the great and indescribable things of God, proclaiming His greatness, which of course is beyond comprehension, however at the same time we also who speak of these things as well as those who listen will become sanctified.

Gospel Commentary for the Fifteenth Sunday of Luke (St. Theophylact of Ochrid)

Fifteenth Sunday of Luke

The Calling of Zacchaeus

Luke 19:1-10

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

Luke 19:1-10 -- And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, who was a chief publican, and he was rich. And he sought to see Jesus who He was, and could not for the crowd, because he was of little stature. And he ran before, and climbed up into a sycamore tree to see Him: for He was to pass that way. And when Jesus came to the place, He looked up, and saw him, and said unto him, "Zacchaeus, make haste, and come down: for today I must abide at thy house." And he made haste, and came down, and received Him joyfully. And when they saw it, they all murmured, saying, "He has gone to be guest with a man that is a sinner." And Zacchaeus stood, and said unto the Lord; "Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold." And Jesus said unto him, "This day is salvation come to this house, forsomuch as he also is a son of Abraham."

Gospel Commentary for the Twelfth Sunday of Luke (St. Theophylact of Ochrid)

Twelfth Sunday of Luke

Healing of the Ten Lepers

Luke 17:12-19

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

11-19. And it came to pass, as He went to Jerusalem, that He passed through the midst of Samaria and Galilee. And as He entered into a certain village, there met Him ten men that were lepers, who stood afar off. And they lifted up their voices, and said, "Jesus, Master, have mercy on us." And when He saw them, He said unto them, "Go show yourselves unto the priests." And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks: and he was a Samaritan. And Jesus answering said, "Were there not ten cleansed? But where are the nine? There are not found any that returned to give glory to God, save this stranger." And He said unto him, "Arise, go thy way: thy faith hath made thee whole."

Synaxarion of the Holy Fifteen Martyrs of Tiberiopolis (+ 361)

On this day, the 28th of November, we commemorate the Holy Martyrs Timothy and Theodore the Bishops; Peter, John, Sergius, Theodore and Nikephoros the Priests; Basil and Thomas the Deacons; Hierotheos, Daniel, Chariton, Socrates, Komasios and Eusebius the Monks; with Etimasios, who all met their end by the sword.

Verses

To the two Bishops.

Timothy together with Theodore,
Were seen to be exceedingly honorable gifts to God.

To the five Priests.

Beforehand they sacrificed a most pure sacrifice,
Afterwards they were observed becoming the sacrifices.

To the two Deacons.

Wherever Christ is, as he says,
The contestants stand nearby serving.

To the six Monks.

The six monks were cut asunder by the sword,
Now they stand together with the six-winged intelligences.

To Etimasios.

Deprived of the first syllable blessed one,
Stands your calling, for you have honor above.

(The following is an English translation of the Greek translation and summary of Saint Nikodemos the Hagiorite from the original text of Saint Theophylact of Ochrid.)

Life of Saint Clement of Ochrid (St. Theophylact of Ochrid)

 

Below is the life of Saint Clement of Ochrid by Saint Theophylact of Ochrid. Right-click on each page to enlarge.

Gospel Commentary for the Sunday of the Seventh Ecumenical Synod (St. Theophylact of Ochrid)

Sunday of the Seventh Ecumenical Synod 
(Sunday Between October 11 and 17)

The Parable of the Sower

Luke 8:5-15

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

4-10. And when many people were gathered together, and were come to Him out of every city, He spake by a parable: "A sower went out to sow his seed. And as he sowed, some fell along the way; and it was trodden down, and the winged creatures of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold." And when He had said these things, He cried, "He that hath ears to hear, let him hear." And His disciples asked Him, saying, "What might this parable be?" And He said, "Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand."

Gospel Commentary for the Sunday After the Holy Cross (St. Theophylact of Ochrid)

Sunday After the Holy Cross

Mark 8:34-38; 9:1

From the Homilies on the Gospel of Saint Mark

By Blessed Theophylact of Ochrid

34-37. And when He had called the people unto Him with His disciples also, He said unto them, Whosoever desireth to follow after Me, let him deny himself, and take up his cross, and follow Me. For whosoever desireth to save his life, shall lose it; but whosoever shall lose his life for My sake and the Gospels, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?

[In this passage of St. Mark, and in the following commentary, the single Greek word, psyche, has been translated as either "life" or "soul" as it has both these meanings. See also Theophylact's Explanation of St. Matthew, pp. 30, 61, and 193. Tr.]

Since Peter had rebuked Him for wanting to be crucified, the Lord called the people unto Him, and said in the hearing of all, but directing His words mostly towards Peter, "Do you find fault with Me, Peter, because I take up the cross? I say to you, that neither you, nor anyone else, will be saved unless you die for the sake of goodness and truth." See that Christ does not compel a man to die on a cross against his own will. Instead He said, Whosoever desireth. The Lord is saying: "I compel no one. I invite him to something good, not to something bad to which he must be forced. Whoever does not want these things is not worthy of them." We can learn what it means to deny oneself if we understand what it means to deny another. He who denies another is he who, when he sees his brother, or servant, or father, being flogged or even murdered, does not turn towards him and pity him in his suffering, but acts as if he were a stranger to him. In this same manner the Lord wants us to show no pity towards our own bodies, so that even if we are flogged, or worse, let it make no difference to us. Let him take up his cross, that is, accept a most shameful death, for at that time to die on a cross was considered the most shameful of deaths. But since many were crucified for being bandits, the Lord added to the crucifixion something else: that one ought to have virtue. This is what it means to follow Me. Although His command that one give oneself over to death seemed hard and cruel, the Lord straightway shows this commandment is given out of love for mankind. For whosoever shall lose his life for My sake shall find life. (But the death of a condemned man, or of one who hangs himself, is not for Christs sake and brings no such reward.) And, on the contrary, he who appears to have saved his life, far from finding life, shall lose it by not remaining steadfast during his time of martyrdom. Do not say to Me, "But he has saved his life", it means nothing. Even if you say that he has gained the whole world as well, it is of no benefit. No one can exchange money for his salvation, for if that were so, a man who had gained the world but lost his soul, could, while burning in the flames of hell, use his money to buy innocence. But at that time and in that place no such trade can be made. Here let us shut the mouths of those who say, following Origen, that all the souls in hell will be restored [and reunited with those in heaven] after they have been punished in accordance with their sins. (1) Let them hear that there is no exchange that can be made there for ones soul. No one is kept in hell as a punishment. Rather, it is the weight of his own sins which holds him there.

38-9:1. Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when He cometh in the glory of His Father with the holy angels. And He said unto. them, Verily I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

Intellectual faith does not suffice, but confession of faith with ones mouth is required as well. Since man himself is two-fold, let his sanctification be two-fold as well. The soul is sanctified by faith, but the body is sanctified by confessing. Whosoever therefore shall be ashamed to confess that the Crucified One is his God, of him also shall the Crucified One be ashamed. For the Lord shall judge that man to be an unworthy servant, when He comes with glory, escorted by the angels, and no longer in lowly form. At the second coming He will not appear, as He did before, to be of base origin and circumstance, and an object of scorn. Since He speaks of His own glory, He desires to show that He is not vainly boasting, and says, There be some of them that stand here, namely, Peter, James, and John, who shall not die until I have shown them at the Transfiguration the glory with which I shall appear at the second coming. For the Transfiguration was nothing less than a foreshadowing of the second coming, and as He appeared in radiance then, so will He shine at the second coming, as will also all the righteous.

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1. This false teaching of Origen, apokotastasis, the general restoration of all fallen creation, was condemned by the Church as heresy at the Fifth Ecumenical Council held at Constantinople in 553 AD.

Source

Gospel Commentary for the Fourteenth Sunday of Matthew (St. Theophylact of Ochrid)

Fourteenth Sunday of Matthew
The Parable of the Royal Wedding

Matthew 22:2-14

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

1-7. And Jesus answered and spake unto them again by parables, and said, "The kingdom of heaven is like unto a man who was a king, who made a marriage for his son, and sent forth his servants to call them that were called to the wedding: and they would not come. Again, he sent forth other servants, saying, 'Tell them who were called, Behold, I have prepared my dinner: my oxen and my fattened calves are killed, and all things are ready: come unto the marriage.' But they made light of it, and went their ways, one to his field, another to his merchandise: and the others took his servants, and treated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.

Gospel Commentary for the Ninth Sunday of Matthew (St. Theophylact of Ochrid)

Ninth Sunday of Matthew
Christ Walks on the Water

Matthew 14:22-34

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

22. And straightway Jesus constrained His disciples to get into a boat, and to go before Him unto the other side, while He sent the multitudes away.

Gospel Commentary for the Sunday of the Holy Fathers of the Fourth Ecumenical Synod (St. Theophylact of Ochrid)

Sunday of the Holy Fathers of the
Holy Fourth Ecumenical Synod

Sunday That Falls Between July 13th and 19th

Matthew 5:14-19

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

Matthew 5:14-19 - Ye are the salt of the earth. A city that is set on a hill cannot be hid. Neither do men light a lamp, and put it under a bushel, but on a lamp stand; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father Who is in heaven. Think not that I am come to abolish the law, or the prophets: I am not come to abolish, but to fulfill. For amen, I say unto you. Till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law, till all be accomplished. Whosoever therefore shall disregard one of these least commandments, and shall teach men so, he shall be called least in the kingdom of heaven. But whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Gospel Commentary for the Sixth Sunday of Matthew (St. Theophylact of Ochrid)

Sixth Sunday of Matthew
Healing of the Paralytic in Capernaum

Matthew 9:1-8

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

1-2. And He entered into a boat, and passed over, and came into His own city. And, behold, they brought to Him a paralytic, lying on a bed. 

Gospel Commentary for the Fifth Sunday of Matthew (St. Theophylact of Ochrid)

Fifth Sunday of Matthew
Healing of the Gergesene Demoniacs

Matthew 8:28-9:1

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

28. And when He was come to the other side into the land of the Gergesenes, there met Him two possessed with demons, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Gospel Commentary for the Third Sunday of Pascha (St. Theophylact of Ochrid)

Third Sunday of Pascha

The Myrrhbearing Women

Mark 15:43-16:6

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

42-47. Now when the evening was come, because it was the preparation, that is, the day before the sabbath, Joseph of Arimathea, a noble counsellor, who also waited for the kingdom of God, came, and went in boldly unto Pilate, and asked for the Body of Jesus. And Pilate wondered if He were already dead, and calling unto him the centurion, he asked him whether He had been any while dead. And when he knew it of the centurion, he gave the Body to Joseph. And he bought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a tomb which was hewn out of a rock, and rolled a stone unto the door of the tomb. And Mary Magdalene and Mary the mother of Joses beheld where He was laid.

Gospel Commentary for the Seventeenth Sunday of Matthew (St. Theophylact of Ochrid)

Seventeenth Sunday of Matthew

Healing of the Canaanite Woman

Matthew 15:21-28

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

21-23. Then Jesus went thence, and departed into the region of Tyre and Sidon. And behold, a woman of Canaan came from that region, and cried unto Him, saying, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a demon." But He answered her not a word.

Gospel Commentary for the Sixteenth Sunday of Matthew (St. Theophylact of Ochrid)

Sixteenth Sunday of Matthew

The Parable of the Talents

Matthew 25:14-30

From The Explanation of the Gospel of St. Matthew

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

14-19. It is as a man travelling into a far country, who called his own servants, and handed over to them his goods. And unto one he gave five talents, to another two, and to another one; to each one according to his own strength; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them another five talents. And likewise he that had received two, he also gained another two. But he that had received one went and dug in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them.

Gospel Commentary for the Eleventh Sunday of Luke (St. Theophylact of Ochrid)

Eleventh Sunday of Luke

Parable of the Great Supper

Luke 14:16-24

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

16-20. Then said He unto him, "A certain man made a great supper, and called many, and sent his servant at supper time to say to them that were called, 'Come; for all things are now ready.' And they all with one accord began to make excuse. The first said unto him, 'I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.' And another said, 'I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.' And another said, 'I have married a wife, and therefore I cannot come.'

Gospel Commentary for the Tenth Sunday of Luke (St. Theophylact of Ochrid)

Tenth Sunday of Luke

Healing of the Crippled Woman

Luke 13:10-17

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

10-17. And He was teaching in one of the synagogues on the sabbath. And, behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over, and could in no wise straighten herself. And when Jesus saw her, He called her to Him, and said unto her, "Woman, thou art loosed from thine infirmity." And He laid His hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because Jesus had healed on the sabbath day, and said unto the people, "There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day." The Lord then answered him, and said, "Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead it away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?" And when He had said these things, all His adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by Him.

Gospel Commentary for the Fourteenth Sunday of Luke (St. Theophylact of Ochrid)

Fourteenth Sunday of Luke

The Healing of the Blind Man at Jericho

Luke 18:35-43

From The Explanation of the Gospel of St. Luke

By Blessed Theophylact, Archbishop of Ochrid and Bulgaria

35-43. And it came to pass, that as He was come nigh unto Jericho, a certain blind man sat by the way side begging. And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, "Jesus, Son of David, have mercy on me." And they which went before rebuked him, that he should keep silent; but he cried so much the more, "Son of David, have mercy on me." And Jesus stood, and commanded him to be brought unto Him: and when He was come near, He asked him, saying, "What wilt thou that I shall do unto thee?" And he said, "Lord, that I may receive my sight." And Jesus said unto him, "Receive thy sight: thy faith hath made thee whole." And immediately he received his sight, and followed Him, glorifying God: and all the people, when they saw it, gave praise unto God.