Chapter 7 End of the Sermon on the Mount

Lecture 1 Against judgements

^7:1 Do not judge, and you will not be judged; [n. 632]

632 . He fulfilled the law as regards precepts and as regards promises, and now as regards judgments. First, therefore, he ordains that there be not rash judgment, and he says, do not judge , i.e., out of the bitterness of hatred; you have turned judgment into bitterness (Amos 6:13). Or in this way: do not judge as regards those things which are not entrusted to our judgment. Judgment is the Lord’s; he has charged us to judge about exterior things, but he has reserved the interior things for himself. Therefore do not judge about these things. Therefore do not judge before the time (1 Cor 4:5); the heart is perverse above all things, and unsearchable, who can know it? (Jer 17:9–10), for no one should judge about another that he is a bad man; for the doubtful things should be interpreted on the good side. Likewise, judgment should be fitting as regards the person of the one judging. Hence if you are in the same sin, or a greater, you should not judge; for wherein you judge another, you condemn yourself (Rom 2:1). Similarly, it is not forbidden to superiors, but to those who are subject; hence they should judge only those subject to them.

But Chrysostom says: do not judge , i.e., do not judge by avenging yourselves. Hence if you forgive, you will not be judged for that; rather, by reason of this mercy, you will obtain mercy.

^7:2 for with what judgment you judge, you will be judged: and with what measure you measure out, it will be measured to you again. [n. 633]

633 . There follows for with what judgment you judge, you will be judged , i.e., you will be judged for what judgment you judged. His sorrow will be turned on his own head (Ps 7:17). And below, all who take the sword will perish with the sword (Matt 26:52).

Or in this way: those who judge should fear, lest the Lord permit them to be punished with the same judgment, woe to you that spoil, will not you yourself also be spoiled? (Isa 33:1).

634 . With what measure you measure out . Here he sets down the reason under a likeness of judgment. For the judge is like a living measuring rod: for when you wish to make two things equal, you refer them to a measuring rod, and you cut off from one whatever is in excess; thus if someone were to have more of another’s things than he should, the judge would cut it off, and return to each what is his own, i.e., it will be measured out to us according to this measure.

635 . But it is objected: someone sins temporally, and hence is punished eternally; it seems that there is not an equal judgment.

I say that there are two things to be considered in a sin: duration and offense. And in offense there are two things to be considered, namely turning away and turning towards. On the part of turning towards a creature, the guilt is finite; on the part of turning away, it is infinite, because one turns away from God who is infinite. Therefore, since one turns himself away from the infinite, he should be punished infinitely.

Likewise, there are two things to be considered on the part of duration, namely the deed and the stain. The act is momentary, the stain infinite, i.e., eternal; therefore it should be punished infinitely, i.e., eternally. Hence if the demons could give up their stain, they could be freed from guilt and punishment. Likewise, on the part of the punishment there is the severity, and this is finite. Likewise the duration, and this is infinite.

^7:3 And why do you see the mote that is in your brother’s eye; and do not see the beam that is in your own eye? [n. 636]

^7:4 Or how do you say to your brother: let me cast the mote out of your eye; and behold a beam is in your own eye? [n. 636]

636 . And why do you see the mote that is in your brother’s eye; and do not see the beam that is in your own eye? Here he says that there should not be inordinate judgment; for it is inordinate when someone begins when he has not examined fully the case or the gravity of the offense. For two things are necessary in judging: knowledge of the case and judgment. About the first, the cause which I knew not, I searched out most diligently (Job 29:16). And why do you see the mote , a light sin, in your brother’s eye , i.e., in his conscience, and do not see the beam , i.e., a grave sin, in your own eye? By the beam and the mote he teaches us to consider the quantity of sins: for often those who commit grave sins reproach those who commit light sins, as happens in judging the pious, since men who commit grave sins, which they see as light, judge there to be grave sins in the pious; but these sins are swallowed up like one drop of water in a great quantity of wine.

Similarly, it happens that someone sins lightly out of weakness, and a judge, evil and badly disposed, who wishes to punish him out of hatred, attends to the mote in his eye and not to the beam in his own eye. How then, i.e., by what audacity can you say, let me cast the mote out of your eye? You should be ashamed. Chrysostom: with what spirit does a man love another more than himself? For if you correct him in the spirit of correction, first correct yourself; but you do this out of hatred, or for vainglory .

637 . But it is asked whether one who is in mortal sin can correct another.

I say that either he was in sin at some time, or not: if he was never in sin, he should fear lest he fall, and therefore he should correct another reluctantly; if he was in sin at some time, he should reproach another with meekness. And perhaps the Lord permitted Peter to fall for this reason, he who was to be the pastor of the Church, so that he might bear himself more gently toward sinners. And Paul says about Christ, for we have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Heb 4:15).

Now, if someone is subject to a sin, either it is a public sin, or a hidden one. If a hidden one, it is either out of weakness, since it displeases him that he sins, and thus he can reproach another, because what he reproaches in another, he reproaches in himself; if it is out of malice, he should never reproach another. But if it is a public sin, he should not accuse another with severity, but should meekly unite himself with that man. Hence one should not scold against sinners with harshness.

^7:5 You hypocrite, first cast the beam out of your own eye, and then you will see to cast the mote out of your brother’s eye. [n. 638]

638 . There follows you hypocrite, first cast the beam out of your own eye . The Lord begins by accusing, just as he does below against the wicked servant. Augustine: he shows that he means to blame the one who takes up an authority which is not his own . As it is written: but to the sinner God has said: why do you declare my justices, and take my covenant in your mouth? Seeing you have hated discipline (Ps 49:16–17). First , by fasting, praying, cast the beam out of your own eye , and then you can see the mote in your brother’s eye.

^7:6 Do not give that which is holy to dogs; neither cast your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you. [n. 639]

639 . There follows do not give that which is holy to dogs , in which he shows that judgment should be discerning.

Therefore one should note what is signified by holy things, and what by pearls. Augustine: the holy things are the inviolate and unstained things to be safe-guarded; and the pearls are precious things which should not be despised . The dogs, which wound with their teeth, signify heretics; the pigs, which trample with their feet, signify the unclean. So to give holy things to the dogs is to supply holy things to heretics. Likewise, if something spiritual is said and it is despised, it is given to pigs.

Or, holy things signify the ecclesiastical sacraments; pearls, the mysteries of truth. The dog is an animal entirely unclean; the pig is partly unclean, partly not. The dogs signify infidels; the pigs signify those faithful who are evil. Do not give therefore that which is holy to dogs , i.e., do not give the sacraments to infidels. Pearls, i.e., the spiritual senses, should not be given to pigs; but the sensual man does not perceive these things that are of the Spirit of God (1 Cor 2:14), i.e., lest perhaps he should despise them. A soul that is full will tread upon the honeycomb (Prov 27:7). Hence turning to sin, they tear you , because they despise you, or bring in a false accusation.

But why? Did not Christ say many good things to infidels, and they rent asunder his words? I say that he did this for the sake of the good men who were with the evil men, who profited from it.

^7:7 Ask, and it will be given to you: seek, and you will find: knock, and it will be opened to you. [n. 640]

640 . Ask, and it will be given to you . He gave his teaching, which is complete and perfect; here he teaches how it can be performed. And for this prayer and diligent attention are necessary.

First, then, he teaches us to pray;

second, he gives us an assurance of obtaining, there, or what man is there among you .

641 . He says then, ask . And see that two false opinions are removed by this. The first is that of the proud, who think to fulfill the precepts by their own powers. But he says that it is necessary to ask it from God. Or what have you that you have not received? (1 Cor 4:7).

Likewise, he removes the opinion of many who say that God does not attend to prayers, and that they would not obtain if they were to ask; so he adds, and it will be given to you .

642 . Similarly, he adds, seek, and you will find . And this is explained, first, by saying that nothing is added in these two phrases beyond what was said, but only the manner of asking is expressed. For anxious attention is required for asking, and likewise fervent devotion; and he implies these two things when he says, seek , i.e., pray. Or ask , just as he who seeks something places there his whole concentration. Hence to this pertains what the spouse says, I sought him whom my soul loves (Song 3:1). And you will find ; one thing I have asked of the Lord, this will I seek after (Ps 26:4). Similarly, seek in the manner of one who knocks, because he who shouts at the door, if he is not heard, let him knock boldly. Come, my beloved, let us go out into the field, let us abide in the villages (Song 7:11).

Second, it is explained following Augustine, by referring to those things Christ said of himself: I am the way, and the truth, and the life (John 14:6): if you wish to travel on this way, ask of him, that he may direct your ways, saying with the Psalmist, show, O Lord, your ways to me, and teach me your paths (Ps 24:4). If you wish to know the truth, seek, and you will find; but it is not enough to be familiar with the path, and to seek the truth, unless we come to life, i.e., knock, that you may enter into it; hence, you will bring them in, and plant them in the mountain of your inheritance (Exod 15:17). But, according to the same Augustine, by far better, all these things are referred to the most urgent petition.

Likewise, in another way, it is explained by referring to diverse actions, ask by praying, seek by studying, knock by working.

^7:8 For everyone who asks, receives: and he who seeks, finds: and to him who knocks, it will be opened. [n. 643]

643 . For everyone who asks, receives .

Someone will say: you say that we should ask; I believe that this is said to holy men, but I am not of their number . This is why he says, everyone who asks, receives .

But it seems to be false, because it is written, now we know that God does not hear sinners (John 9:31).

And Augustine resolves this. If God does not hear sinners, how is it said of the publican that he said, O God, be merciful to me a sinner (Luke 18:13)? Hence he adds: he does not hear sinners, namely those who wish to remain in sins . But one should know that prayer is meritorious and impetratory, and it can be meritorious even if it is not impetratory.

644 . But why does he say that everyone who asks, receives ? It seems to be false, because what is asked is not always received.

I say that there are four cases in which a man asks and is not heard. For either he asks what is not expedient; you do not know what you ask (Matt 20:22); so one should ask for what is necessary for salvation. Likewise, second, because he does not ask well; you ask, and receive not; because you ask amiss (Jas 4:3); so one should ask piously, i.e., with faith. Again, one should ask humbly; hence, he has regarded the humility of his handmaid (Luke 1:48). Again, piously, i.e., devoutly. Likewise, sometimes he is not heard when he prays for another whose merits speak against the prayer; Moses and Samuel will stand before me, my soul is not towards this people (Jer 15:1). Likewise, he is not heard because he does not persevere; and he spoke also a parable to them, that we ought always to pray (Luke 18:1), and perseveringly, because the Lord desires that the desire should grow. Likewise it happens that the Lord hears, but it is not seen, because the Lord gives what is useful, and not what is desired, as happened to Paul. Augustine: the Lord is good, who often does not give what we ask, that he may give what we would prefer: and because we ourselves call him ‘Father,’ he gives us what a father would give to a son .

^7:9 Or what man is there among you, of whom if his son will ask bread, he will give him a stone? [n. 645]

645 . For this reason he adds next, or what man is there among you, of whom if his son will ask bread, he will give him a stone? By bread is understood Christ; I am the living bread which came down from heaven (John 6:51). Likewise, the bread is sacred doctrine; with the bread of life and understanding, she will feed him (Sir 15:3). Likewise, charity; and the bread of the corn of the land will be most plentiful, and fat (Isa 30:23).

On the other hand, the stone is the devil; his heart will be as hard as a stone (Job 41:15). Similarly, the stone names hardness; hence it is said: I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). It also names false teaching; the stone also that is in the dark and the shadow of death the flood divides (Job 28:3). Hence if someone asks God, as a Father, for bread, i.e., Christ, he will not give him the devil.

^7:10 Or if he will ask him for a fish, will he give him a serpent? [n. 646]

646 . Similarly, or if he will ask him for a fish . A fish lives in the water, and is understanding in dogmas; he that will drink of the water that I will give him, will not thirst for ever (John 4:13). And in the same passage, but the water that I will give him, will become in him a fountain of water, springing up into life everlasting .

Likewise, by water are understood afflictions. Hence by fish are understood those living in the waters of afflictions. Or the fish name the faith, which hides under water, i.e., under the protection of the spirit; but by the serpent is understood the false doctrines of the heretics.

He says then, or if he will ask him for a fish, will he give him a serpent? The other Evangelist sets down a third, namely an egg (Luke 11:12). In this way, by bread is understood charity, by fish is understood faith, and by the egg, hope.

^7:11 If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to those who ask him? [n. 647]

647 . He brings in, if you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them who ask him?

But someone will say: he said this to the apostles, who were not evil.

And Chrysostom resolves it: indeed they were, in comparison to the divine goodness . As it is written: all our justices as the rag of a menstruous woman (Isa 64:6). Jerome says: even if not all are evil according to deed, yet all are evil according to an inclination to evil . Hence it is said, and God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times (Gen 6:5). And, behold every one of you walks after the perverseness of his evil heart (Jer 16:12).

Augustine: if you then, being evil ; he does not say, you are evil , but being evil , you would give to temporal children the temporal goods which you reckon as good; much more then your Father, who is good in the highest way.

^7:12 All things therefore whatsoever that you would have men do to you, do also to them. For this is the law and the prophets. [n. 648]

648 . And this is what follows, how much more will your Father who is in heaven give good things to those who ask him if you wish to receive? All things therefore whatsoever that you would have men do to you, do also to them ; i.e., give to others, if you wish that something be given to you. Some men set here all good things , but it is not necessary, since he says, you would . Now, will is of good things, and cupidity of bad; therefore it is not necessary to add good things . Hence that which you will to be done for you, do for others. For this is the law and the prophets ; and he does not say the whole of the law and the prophets, as in the first precept, on these two commandments depends the whole law and the prophets (Matt 22:40).

^7:13 Enter in at the narrow gate: for wide is the gate, and broad is the way that leads to destruction, and many there are who go in there. [n. 649]

649 . Enter in at the narrow gate . Lest perhaps someone should think that because he had said, ask, and it will be given to you , that a man would get everything from God without good works, he teaches that this also comes about through good works.

First, therefore, he sets down a warning;

second, the reason.

650 . He says then, enter in , i.e., make an effort at entering in.

Augustine explains this in two ways. Christ is the gate; I am the door (John 10:9), because without him no one comes to the kingdom. This gate is narrow through humility, because he humbled himself even unto death. Hence, a short word will the Lord make upon the earth (Isa 10:23). Hence, enter in at the narrow gate , i.e., by the humility of Christ. Ought not Christ to have suffered these things, and so to enter into his glory? (Luke 24:26). And so it is necessary for us. Hence, through many tribulations we must enter into the kingdom of God (Acts 14:21).

Similarly, this gate is called charity; this is the gate of the Lord, the just will enter into it (Ps 117:20). This is the narrow divine law; and through this we should enter by keeping the law and the precepts.

651 . Then he gives the reason: for wide is the gate, and broad is the way that leads to destruction . And he describes two gates, one wide, another narrow.

It is described as wide because the devil is wide, wide by the presumption of pride; and the gates of hell will not prevail against it (Matt 16:18).

This gate is wide, because that which receives all is wide; for there is nothing which would fill it. Likewise, this gate names iniquity or vice; and this is wide, because it happens in many ways. For virtue is said in one way, but vice in many ways; cursing, and lying, and killing, and theft, and adultery have overflowed, and blood has touched blood (Hos 4:2). Likewise, there is the wide way, and this is the work of sin; and now what have you to do in the way of Egypt? (Jer 2:18). Similarly, this way is the spacious one, because it seems to be wide in its beginning, but afterward it is narrow, because its outlet is into perdition, because the wages of sin is death (Rom 6:23).

And many there are who go in there . Here he touches upon the number, because literally, the number of fools is infinite (Sir 1:15).

^7:14 How narrow is the gate, and strait is the way that leads to life: and few there are who find it! [n. 652]

652 . How narrow is the gate, and straight is the way that leads to life . This is contrary to what precedes it. And this is narrow, because it is narrowed according to the rule of the law, and it is a way against the other way; for the Lord knows the ways that are on the right hand: but those are perverse which are on the left hand (Prov 4:27).

But one might ask why the way of charity is narrow, for it seems that it would be wide; I will lead you by the paths of equity: which when you will have entered, your steps will not be straitened (Prov 4:11–12). But the way of sin is a narrow way; hence, we wearied ourselves in the way of iniquity and destruction, and have walked through hard ways (Wis 5:7).

One should say that it is the way of the body and of the reason. The way of charity in the way of the flesh is a narrow way, while the way of charity in the way of reason is the other way around. And an example can be found in a teacher, for the more he loves a child, the more he restricts his steps. Hence the way of charity in the way of the flesh is tightened, while the way of charity in the way of reason is the other way around. Pierce my flesh with your fear (Ps 118:120).

653 . And few there are who find it! Here he mentions that the discovery of the way of the spirit is difficult and rare, but not the discovery of the way of the flesh. And there is a reason: because the way of the flesh is pleasure, and this is ready at hand; but the way of the spirit is hidden. Hence, O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! (Ps 30:20). For since it is hidden, few there are who find it! But some also find it, and fall back, of whom it is said, no man putting his hand to the plough, and looking back, is fit for the kingdom of God (Luke 9:62).

Lecture 2 False prophets

^7:15 Beware of false prophets, who come to you in the clothing of sheep, but inwardly are ravening wolves. [n. 655]

654 . He teaches caution, whom we should avoid. Moreover, they are described by profession, for they are prophets.

But one can ask of which prophets he speaks, for all the prophets and the law prophesied until John (Matt 11:13); hence in that time there were no prophets of Christ, because they are ended in him.

Therefore one should say that the prophets are teachers and superiors in the Church.

655 . But why does he mean by false ?

They are called false who are not sent. About such men it is said, I did not send prophets, yet they ran (Jer 23:21). Likewise, they are called false who speak lies; hence, the prophets prophesied in Baal (Jer 2:8). Thus there were also false prophets among the people (2 Pet 2:1), just as there were many lying teachers among us.

Beware , i.e., be diligently aware, because they are hidden, and one should beware a hidden trap. Hence their malice is hidden within.

656 . He says then, who come to you in the clothing of sheep . Sheep are the faithful: we are his people and the sheep of his pasture (Ps 99:3). And their clothing is fasting and almsgiving, by which they hide themselves. Having an appearance indeed of godliness, but denying the power thereof (2 Tim 3:5).

But one should know that if wolves were to hide themselves in sheepskins, still the sheep would not lose its skin on this account; in this way, although these evil ones are hidden by good works, nevertheless they do much good.

657 . But inwardly are ravening wolves . This is principally explained as about heretics, afterward as about evil leaders. Hence it is found in a commentary on John, I am the good shepherd (John 10:11): it is said that one man is a shepherd, who governs and rules; another man a wolf, who aims at mischief; another man a hired hand, who seeks his own profit. Hence the shepherd is to be loved, the wolf to be fled, the hired man to be tolerated.

Therefore, when he says inwardly are ravening wolves , it is understood as about those who have the intention of corrupting the common people, and they should be called wolves. Likewise the hired men, that is, the bad Christians, who spread a bad example, who live a bad life, have the manner of a wolf as regards effect; I know that, after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29). And he says, inwardly , because they have the evil intention of killing the people.

^7:16 By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? [n. 658]

658 . By their fruits you will know them . By their fruits , i.e., by their works.

But this seems contrary to what was said before, because they have sheep’s clothing, and the clothing is works. Therefore they will not be known by them. Chrysostom: the fruit is the confession of faith . Hence if he confesses the faith, he is not a heretic. For the fruit of the light is in all goodness, and justice, and truth (Eph 5:9).

And if it is explained as about pretenders, then it is explained in this way, that by clothing is understood exterior works. Hence, but the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity (Gal 5:22–23).

659 . But you ask: how can they be known?

One should say that it is hardly possible for a hypocrite to be so put together that he is not noticed as something evil, either by word or by deed. As the faces of them that look therein, shine in the water, so the hearts of men are laid open to the wise (Prov 27:19). And Seneca: no man can carry a made-up persona for a long time .

And they are most of all uncovered in two things. In those things which they oppose by acting suddenly, because in those things which someone does with deliberation, he takes caution for himself. Likewise in afflictions; for there is a friend for his own occasion, and he will not abide in the day of your trouble (Sir 6:8). Likewise, they are uncovered when they cannot do what they want, or when they have already obtained it. Hence authority shows the man , as Bias said.

660 . Do men gather grapes from thorns, or figs from thistles? By grapes, from which wine is made, is understood spiritual joy; that wine may cheer the heart of man (Ps 103:15). By the fig is understood the sweetness of ecclesiastical peace, which is charity. These cannot be born of thistles, i.e., of sinners, because thorns and thistles will it bring forth to you (Gen 3:18).

^7:17 Even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit. [n. 661]

^7:18 A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. [n. 661]

661 . And he proves this by an example: even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit . From this the Manichees claimed two natures, namely good and evil. But this is not true, because we see good fruit from a bad creation, and vice versa.

Hence you should understand for this passage that the tree is the principle of fruit. But a principle is twofold, a principle of nature, and a principle of custom. The principle of nature is the soul, and whatever proceeds naturally from it is entirely good. But the principle of custom is the will, and therefore if the will is good, the work is also good, when one has a good will with a good intention; for if one wished to steal in order to give alms, even though the will is good, nevertheless the intention is not right.

^7:19 Every tree that does not bring forth good fruit, will be cut down, and will be cast into the fire. [n. 662]

^7:20 Wherefore by their fruits you will know them. [n. 662]

662 . But what happens to the evil tree? Every tree that does not bring forth good fruit, will be cut down , because if it does not bring forth, or if it omits to bring forth what it could, it will be cut down. Hence, if any one abide not in me, he will be cast forth as a branch, and will wither, and they will gather him up, and cast him into the fire, and he burns (John 15:6). Hence it is said of the fig tree, namely the one which the Lord commanded to be cut down and taken away: let the wicked one be taken away, lest he see the glory of God (Luke 13:7).

He concludes, wherefore by their fruits you will know them .

^7:21 Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven: but he who does the will of my Father who is in heaven, he will enter into the kingdom of heaven. [n. 663]

663 . Not everyone who says to me, Lord, Lord . The teaching set down, he shows that it is necessary to obey it, because nothing else is enough for salvation.

And concerning the commands, or God’s teaching, four things are necessary or praiseworthy: that we confess with the mouth, that it be confirmed with miracles, that the word of God be heard, and that it be followed by work. About the first, for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). About the second, but going forth they preached everywhere: the Lord working withal, and confirming the word with signs that followed (Mark 16:20). Similarly, that it be heard, he who is of God, hears the words of God (John 8:47). Similarly, fourth, it is required that he do it; but be doers of the word, and not hearers only (Jas 1:22).

Hence he wished to show that three without the fourth do not profit one; hence he says, not everyone who says to me, Lord, Lord .

664 . But this seems to be contrary to the Apostle, who says, and no man can say the Lord Jesus, but by the Holy Spirit (1 Cor 12:3). But he who has the Holy Spirit will enter into the kingdom of heaven.

Augustine resolves this, by saying that ‘to say’ is said in many ways: commonly, and strictly, and properly. And strictly it is nothing else but to reveal emotion and will; and in this way the Apostle says, and no man can say the Lord Jesus, but by the Holy Spirit . And this is nothing other than to believe in the Lord, and to obey. Likewise commonly, i.e., to announce in any way with the mouth; about which it is said, this people honors me with their lips: but their heart is far from me (Isa 29:13).

Or thus. Not everyone who says to me, Lord, Lord . He doubles this word, Lord, Lord , to signify that confession is twofold, namely of the voice and of praise, of which neither suffices. Therefore, this people honors me with their lips: but their heart is far from me (Isa 29:13).

665 . Who then will enter? Not he who says, Lord, Lord , but he who does the will of my Father . And no man has ascended into heaven, except he who descended from heaven (John 3:13). Hence, no one can ascend unless he descends as Christ did, of whom it is said because I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). Hence it is necessary to do the will of God; for this is the will of God, your sanctification (1 Thess 4:3). Hence David said, teach me to do your will (Ps 142:10). And also as the Lord taught us to pray, your will be done (Matt 6:10).

But one should notice that by the fact that he says, kingdom , he touches upon the eternal reward; hence he says, will enter . For that kingdom is in spiritual goods, not in exterior goods; this is why he says, will enter . Therefore, the king has brought me into his storerooms (Song 1:3). Likewise, he says, of heaven , because although someone might have riches or honors here, all this is for the sake of that. Hence the reward will be in the most sublime things.

^7:22 Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and cast out devils in your name, and done many miracles in your name? [n. 666]

666 . But someone could say that to work miracles is enough for salvation. He excludes this, because many will say to me in that day: Lord, Lord, have we not prophesied in your name?

And he says, many , pointing to those who withdraw from unity, because they are in a multitude, because the number of fools is infinite (Eccl 1:15). Likewise, he brings this in to draw notice to what he had said, that every tree which does not bear fruit will be cut down. And he did not say by whom, so he said to me , as though to one constituted a judge; because the Father . . . has given all judgment to the Son (John 5:22).

Likewise, he says, in that day . The day names a terminus, but not according to the quality of time, because the day of judgment is sometimes called the night. Now, it is sometimes called day, sometimes night, because it is uncertain when he will come. Hence below, and at midnight there was a cry made: behold the bridegroom comes, go forth to meet him (Matt 25:6). The Apostle calls it day (1 Cor 4:3). And, and he will bring forth your justice as the light, and your judgment as the noonday (Ps 36:6). Lord, Lord : he multiplies it to signify a greater confusion and fear; these seeing it, will be troubled with terrible fear (Wis 5:2).

^7:23 And then will I profess to them, I never knew you: depart from me, you who work iniquity. [n. 667]

667 . And cast out devils in your name? This is a supernatural power; there is no power upon earth that can be compared with him who was made to fear no one (Job 41:24), namely, with the power of the devil.

But then it is asked how those who cast out demons come to be rejected.

Chrysostom responds that they are lying. Another response is that they were good at one time, and worked miracles; afterwards they became evil. But this cannot stand, because the Lord says, I never knew you .

In another way, one should say that they say, in your name , not in the name of the Holy Spirit. For some work in the power of the Holy Spirit, some not. For it is written that certain men prophesied in the name of Baal (Jer 2:8). Likewise some work through the magical arts.

668 . But it is asked how demons work miracles.

I say that they cannot; but they do some things which seem to be miracles, and yet are not miracles. These things are called miracles when the effect is clear, but the causes hidden. Hence something can be marvelous among certain less knowledgeable men, which is not marvelous among the wise, as is clear in the case of eclipses. So since demons know natural things in a truer way, they can do things which seem to us like miracles. In another way, according to Jerome. For as he says, there are certain gifts among the gifts of the Holy Spirit which are freely given; it is only charity which distinguishes between the children of God and the children of the devil. And the manifestation of the Spirit is given to every man unto profit (1 Cor 12:7), either for the advance of his goodness, or for the Church, that the faith which he preaches might be made manifest. And thus sometimes even a leader who lives badly can work a miracle.

669 . And then will I profess to them, I never knew you , i.e., I have not approved you, not even when you worked miracles; the Lord knows those who are his (2 Tim 2:19). He says I never knew you , when he says, depart from me , because you have never been approved.

^7:24 Everyone therefore who hears these my words, and does them, will be likened to a wise man that built his house upon a rock, [n. 670]

670 . Everyone therefore who hears these my words . He showed that without works nothing is enough, not even hearing God’s word, because hearing is ordered to faith. Faith then comes by hearing (Rom 10:17).

For hearing is not enough. And he manifests this in two ways, for he sets forth under a likeness the outcome of the one who hears and does, and of the one who hears and does not. And first, he does three things. First, he sets out the building; second, the attack, at and the rain fell ; third, the immovability, at and it did not fall .

671 . He says then that hearing is not enough. For hearing is necessary; he who is of God, hears the words of God (John 8:47). But it is not enough; for the hearers of the law are not just before God, but the doers of the law will be justified (Rom 2:13). Likewise, he says well, these my words , because whatever pertains to salvation is contained there. Hence, everyone therefore who hears these my words, and does them, will be likened to a wise man . And he does not say that he is wise, but he will be likened .

And this likeness can be understood of a fleshly builder, and in this way the text is clear. Or it can be understood spiritually, and in this way the man is Christ. One man among a thousand I have found (Eccl 7:29). Christ’s house is the Church, for he knows how it must be built. Hence it is said of him, wisdom has built herself a house (Prov 9:1). And, a wise woman builds her house (Prov 14:1). Upon a rock ; and the rock was Christ (1 Cor 10:4). Hence Christ builds upon himself. For he himself is the foundation; hence, for other foundation no man can lay, but that which is laid; which is Christ Jesus (1 Cor 3:11). For this is the foundation of eternal truth. Moreover, this is in every way immovable; those who trust in the Lord will be as Mount Zion: he will not be moved forever who dwells in Jerusalem (Ps 124:1–2).

^7:25 and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it did not fall, for it was founded on a rock. [n. 672]

672 . There follows the attack on this house: and the rain fell . By the rain, teaching is understood; and there is good rain and bad rain. So the rain which attacks is bad teaching. And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven (Gen 19:24). Similarly, floods are good, and not good; whose land the rivers have spoiled (Isa 18:2); and by this are signified the wise who consider themselves to be wise. These floods are generated by the rains. By the winds are understood demons. Hence in the canonical book of Jude, clouds without water, which are carried about by winds (Jude 1:12). And they beat upon that house , i.e., on the Church, and it did not fall . A tabernacle that cannot be removed: neither will the nails thereof be taken away for ever, neither will any of the cords thereof be broken (Isa 33:20). And why? It was founded on a rock , i.e., Christ.

^7:26 And everyone who hears these my words, and does not do them, will be like a foolish man who built his house upon the sand, [n. 673]

^7:27 and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall of it. [n. 673]

673 . Next he sets out a likeness, setting forth the outcome of the one who hears and does not do. And concerning this he first sets out the building process; second, the attack, at and the rain fell ; third, the destruction, at and it fell .

He says: and everyone who hears these my words, and does not do them, will be like a foolish man , who fell from the light of wisdom. Hence, better is a child who is poor and wise, than a king who is old and foolish, who does not know to foresee for hereafter (Eccl 4:13). Similarly, the fool is the devil. The house which he builds is the congregation of the unfaithful; hence, those who are the obscure of the earth have been filled with dwellings of iniquity (Ps 73:20).

Who built his house upon the sand . By sand are understood the infidels, who are unfruitful. Likewise, because of numerousness, for the number of fools is infinite (Eccl 1:15). Likewise, sand does not stick together, and in this way those men are always in a quarrel. So it was founded upon sand, i.e., an end, which is like a foundation, that is, he establishes his intention upon a temporal good.

The rain fell , i.e., good teaching, the floods came , i.e., the sacred teachers, the winds blew , i.e., the angels; who makes your angels spirits (Ps 103:4). And they beat upon that house, and it fell . That great Babylon is fallen, is fallen, namely by preaching (Rev 14:8). And great was the fall thereof .

674 . If we wish to adapt a likeness, one should say thus, that a man ought to build just as Christ did. And the Apostle teaches this: according to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another builds on it. But let every man take heed how he builds upon it (1 Cor 3:10). For some build the dwelling place of God; some on the contrary build as below, and some build on straw (1 Cor 3:12).

For the foundation is that upon which someone sets his intention. For some hear that they may know, and these build upon understanding, and this is the building upon sand. Hence, for if a man be a hearer of the word, and not a doer, he will be compared to a man beholding his own countenance in a glass (Jas 1:23). Hence, they build upon what is changeable. And some hear that they may do and love, and these men build upon a rock, because they build upon what is firm and stable. A young man according to his way, even when he is old he will not depart from it (Prov 22:6). For this foundation is upon charity. The Apostle, who then will separate us from the love of Christ? (Rom 8:35).

675 . But here it can be asked why the foundation which is in understanding is unstable, and is not firm, while that which is in emotion is.

The reason is that understanding is of universals, for one cannot know many things except in the universal; this is why, wandering around the universal, there is no stability. But operations and emotions concern particulars, and the habitual good; so if temptation comes, one clings to that which is customary, namely to good works, and so one resists.

676 . But then it is asked what one may understand by the rain.

So one should say that the devil never tempts first in great things, but first in lesser things, going on from there to the greater. Hence by the rain is understood a bad thought. So he tempts with a bad thought, and if someone consents, he tempts afterward in greater things, and in this way it grows afterwards. And from these come the floods. And after this he attacks with his whole force, and the man falls by necessity. He who contemns small things, will fall by little and little (Sir 19:1).

Or, in this way: rain , the temptation of the flesh; floods , the temptation of the world; winds , the temptation of the devil.

Or, according to Augustine, the rains are superstitious teachings: those who cling to them fall most gravely, and this is made a great destruction. But it is not great when a man staggers, and does not fall, for when temptation happens, he fears and sorrows. But some men fall totally; rase it, rase it, even to the foundation thereof (Ps 136:7). Or it is called a great fall because the heart is impenitent; they spend their days in wealth, and in a moment they go down to hell (Job 21:13).

^7:28 And it came to pass when Jesus had fully ended these words, that the people were in admiration at his doctrine. [n. 677]

677 . And it came to pass when Jesus had fully ended these words, that the people were in admiration at his doctrine . The effect is set down.

For there were three sorts of men who followed the Lord Jesus. For some marveled and were scandalized, like the Pharisees, spoken about below (Matt 15). Some marveled, but were not scandalized, like the crowds. But some, like the perfect, did not marvel.

But one should ask why it says, the people , because the crowds were not there. And one can say that the speech was made to the crowds and to the disciples; but there were plateaus on the mountain, under the summit. So the disciples were on the summit with Christ, but the crowds on a plateau. Or one can say that he spoke first to the disciples, and afterwards to the crowds. Or one can say that crowds of disciples followed him.

678 . But what was the reason for wonderment? Because he was teaching them as one having power . Hence in him is fulfilled what is said, and his word is full of power (Eccl 8:4). Hence he spoke as one having power , because he spoke as the Lord, or as a law giver. Or, as one having power , with the power of penetrating the heart. Hence it is said, behold he will give to his voice the voice of power (Ps 67:34). Or with the power of working miracles, because he confirmed what he said with miracles.

679 . Augustine says that everything said in this speech should be led back to the seven gifts, and to the beatitudes, because what was said first, you shall not kill (Matt 5:21), pertains to the gift of fear, and to the beatitude of poverty. And that which follows, be in agreement with your adversary quickly, while you are on the way with him (Matt 5:25), pertains to the gift of piety, through which meekness is fulfilled. And do not commit adultery (Matt 5:27), pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. The one about enduring pertains to the gift of fortitude, by which it is fulfilled, and to the beatitude, blessed are they who hunger and thirst after justice (Matt 5:6). And, love your enemies (Matt 5:44), pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. But by that which follows in chapter six, about not having anxiety, up to enter in at the narrow gate (Matt 7:13), he intends to cleanse the heart. Hence it pertains to the gift of understanding, and to the beatitude which is cleanness of heart; hence blessed are the clean of heart: for they will see God (Matt 5:8). And whatever comes after that pertains to the gift of wisdom.

^7:29 For he was teaching them as one having power, and not as the scribes and Pharisees. [678]

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Commentary on Matthew

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