Sf. cuv. Samson, primitorul de străini (sec. VI).

2:1-4 GOD’S JUDGMENT IS INEVITABLE
OVERVIEW: Jesus taught his followers not to pass judgment, so that they would not be judged themselves. The apostle Paul repeats this teaching, but the Fathers had various interpretations of it. The question of evil and punishment inevitably raises the problem of God’s justice. The Fathers regarded the sins of those who are quick to judge as a sign of pride more than as a form of hypocrisy. Nobody should imagine that he or she is above the judgment of God. Rigorous self-examination should precede our moral evaluation of others. Nobody should assume that because God is slow to punish, he will not do so in the end. If he delays, it is only because he wants to give people time to repent.
2:5-11 GOD’S JUDGMENT IS RIGHTEOUS
OVERVIEW: Sinners have turned away from God, and therefore they have brought punishment on themselves. The wrath of God is not an active force directed against the innocent but a permissive retribution aimed solely at the guilty, who deserve it. Sinners are storing up God’s judgment on themselves and will get everything they deserve. The righteous will have their reward, which will be far greater than any human comparison could suggest. The wicked will also have their reward, which is the logical and just outcome of their actions. Evil will be meted out proportionately. Believing Jews will get their reward ahead of the Gentiles because they were chosen first. But the Fathers disagreed about the identity of the Jews in verse 9: Was Paul referring to those who believed after the coming of Christ or only to those who hoped for his coming in the Old Testament? To some the latter seemed more logical, since the distinction between Jew and Greek had been abolished in Christ. God does not judge people because of who they are but because of what they do. For this reason Jews and Gentiles will be treated equally.
GOSPEL ACCORDING TO MATTHEW. 5,27-32
5:27-32 THE SECOND AND THIRD EXAMPLES: LUST, ADULTERY AND DIVORCE
OVERVIEW: As anger is the mother of murder, lust is the mother of adultery ANONYMOUS, CHROMATIUS. The soul was created to have its own authority and thus is free. It is able to avoid anger, if it so wishes. It can choose not to lust, if it so wishes. God does not address his commands merely to the flesh, as if detached from the soul (ANONYMOUS). Once one has kindled the flame of lust, even when the object of lust is absent, the one who lusts is forming continually images of prohibited actions (CHRYSOSTOM). The member of the body as such is not the subject of chastisement but the will and the voluntary motivation that underlies the impulse of the will (HILARY). What is best in us may soon devolve into a vice (JEROME). Insofar as the eye symbolizes, for example, an unworthy bishop, who through his disreputable faith becomes a scandal to the church, Christ advises that he be plucked out, lest the people be held to account for his sins (CHROMATIUS). It is common to think analogically of the right hand as the will of the soul and the left hand as the will of the body (ANONYMOUS). If your spiritual advisor or minister or right hand becomes a stumbling block or leads to evil, cut off the relationship (AUGUSTINE). One should not spare even things thought most necessary if through them any harmful activity threatens to come about (APOLLINARIS).
Our Lord orders that chaste wedlock be preserved by indissoluble law, showing that the law of marriage was first instituted by Christ himself (CHROMATIUS). A Christian man must not only not defile himself, but he must not give others an occasion to defile themselves (ANONYMOUS). The divorcing husband makes the wife an adulteress (CHRYSOSTOM, THEODORE OF HERACLEA). She remains his body, since they are one flesh (THEODORE OF MOPSUESTIA).