The third part of the sermon on the mount.
In this third and last Chapter of his Sermon, because we know not mens endes, he biddeth vs beware of iudging: 6 and neuerthelesse to take open dogges (so he calleth them) as they be. 7 If these workes of iustice seeme to hard, we must pray instantly to him that giueth them. 12 In the conclusion, he giueth one short rule of al iustice. 13 and then he exhorteth with al vehemencie to the straite way both of the Catholike fayth, 21 and also of good life: because only fayth wil not suffise.
1Judge not, that you may not be judged.Non giudicate, affin di non essere giudicati.IVDGE not, that you be not iudged.Nolite judicare, ut non judicemini. 2For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.Imperocché secondo il vostro giudicare sarete voi giudicati: e colla misura, ond'avrete misurato, sarà rimisurato a voi.For in what iudgment you iudge, you shal be iudged: and in what measure you mete, it shal be measured to you agayne.In quo enim judicio judicaveritis, judicabimini: et in qua mensura mensi fueritis, remetietur vobis. 3And why seest thou the mote that is in thy brother’s eye; and seest not the beam that is in thy own eye?E perché osservi tu una pagliuzza nell'occhio del tuo fratello: e non fai riflesso alla trave che hai nell'occhio tuo?And why seest thou the more that is in thy brothers eye: and the beame that is in thine ovvne eye thou seest not?Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides ? 4Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?Ovvero come dirai al tuo fratello: Lascia, ch'io ti cavi dall'occhio il filo di paglia; mentre hai tu una trave nell'occhio tuo.Or how sayest thou to thy brother, Let me cast out the more of thine eye: and behold a beame is in thine owne eye?aut quomodo dicis fratris tuo: Sine ejiciam festucam de oculo tuo, et ecce trabs est in oculo tuo ? 5Thou hypocrite, cast out first the beam out of thy own eye, and then shalt thou see to cast out the mote out of thy brother’s eye.Ipocrita, cavati prima la trave dall'occhio; e allora guarderai di levare il filo di paglia dall'occhio del tuo fratello.Hypocrite, cast out first the beame out of thine owne eye, and then shalt thou see to cast out the more out of thy brothers eye.Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui. 6Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you.Non vogliate dare le cose sante a' cani, e non buttate le vostre perle agl'immondi animali; perché non accada, che le pestino co' loro piedi, e si rivoltino a sbranarvi.Giue not that which is holy to dogges: neither cast ye your pearles before swine, lest perhaps they treade them with their feete, and turning, al to teare you.Nolite dare sanctum canibus: neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
7Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.Chiedete, e otterrete: cercate, e troverete: picchiate, e saravvi aperto.Aske, and it shal be giuen you: seeke, and you shal finde, knocke, and it shal be opened to you.Petite, et dabitur vobis: quærite, et invenietis: pulsate, et aperietur vobis. 8For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.Imperocché chiunque chiede, riceve: e chi cerca, trova: e sarà aperto a, colui, che picchia.For euery one that asketh, receiueth: and that seeketh, findeth: and to him that knocketh, it shal be opened.Omnis enim qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur. 9Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone?È chi mai è tra voi, che chiedendogli il suo figliuolo del pane, gli porga un sasso?Or vvhat man is there of you, vvhom if his childe shal aske bread, vvil he reach him a stone?Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei ? 10Or if he shall ask him a fish, will he reach him a serpent?E se gli domanderà un pesce, gli darà egli una serpe?Or if he shal aske him fish, vvil he reach him a serpent?aut si piscem petierit, numquid serpentem porriget ei ? 11If 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 that ask him?Se adunque voi, cattivi come siete, sapete dare dei beni, che vi sono dati, a' vostri figliuoli: quanto più il Padre vostro, che è ne' cieli, concederà il bene a coloro, che glielo domandano.If you then being naught, knovv hovv to giue good giftes to your children: hovv much more vvil your father vvhich is in heauen, giue good things to them that aske him?Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester, qui in cælis est, dabit bona petentibus se ? 12All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets.Fate adunque agli uomini tutto quello, che volete, che facciano a voi. Imperocché in questo sta la legge, e i profeti.Al things therfore vvhatsoeuer you vvil that men doe to you doe you also to them. For this is the Lavv and the Prophets.Omnia ergo quæcumque vultis ut faciant vobis homines, et vos facite illis. Hæc est enim lex, et prophetæ. 13Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.Entrate per la porta stretta: perché larga è la porta, e spaziosa la via, che conduce alla perdizione; e molti sono quei, che entrano per essa.Enter ye by the narrovv gate: because brode is the gate, and large is the vvay that leadeth to perdition, and many there be that enter by it.Intrate per angustam portam: quia lata porta, et spatiosa via est, quæ ducit ad perditionem, et multi sunt qui intrant per eam.
14How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!Quanto angusta è la porta, stretta la via, che conduce alla vita: e quanto pochi son quei, che la trovano!Hovv narrovv is the gate, and straite is the vvay that leadeth to life: and fevv there are that finde it!Quam angusta porta, et arcta via est, quæ ducit ad vitam: et pauci sunt qui inveniunt eam ! 15Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.Guardatevi da' falsi profeti, che vengono da voi vestiti da pecore: ma al di dentro son lupi rapaci.Take ye great heede of false Prophets, vvhich come to you in the clothing of sheepe, but invvardly are rauening vvoluesAttendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces: 16By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles?Li riconoscerete da' loro frutti. Si coglie forse uva dalle spine, o fichi da' triboli?By their fruites you shal knovv them. Do men gather grapes of thornes, or figges of thistels?a fructibus eorum cognoscetis eos. Numquid colligunt de spinas uvas, aut de tribulis ficus ? 17Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.Così ogni buon albero porta buoni, frutti: e ogni albero cattivo fa frutti cattivi.Euen so euery good tree yeldeth good fruites, and the euil tree yeldeth euil fruites.Sic omnis arbor bona fructus bonos facit: mala autem arbor malos fructus facit. 18A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.Non può un buon albero far frutti cattivi; né un albero cattivo far frutti buoni.A good tree can not yeld euil fruites, neither an euil tree yeld good fruites.Non potest arbor bona malos fructus facere: neque arbor mala bonos fructus facere. 19Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.Qualunque pianta, che non porti buon frutto, si taglia, e si getta nel fuoco.Euery tree that yeldeth not good fruite, shal be cut dovvne, and shal be cast into fyre.Omnis arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur. 20Wherefore by their fruits you shall know them.Voi li riconoscerete adunque dai frutti loro.Therfore by their fruites you shal knovv them.Igitur ex fructibus eorum cognoscetis eos. 21Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.Non tutti quelli, che a me dicono. Signore, Signore, entreranno nel regno de' cieli, ma colui, che fa la volontà del Padre mio, che è ne' cieli: questi entrerà nel regno de' cieli.Not euery one that sayth to me, Lord, Lord, shal enter into the Kingdom of heauen: but he that doeth the vvil of my father vvhich is in heauen, he shal enter into the kingdom of heauen.Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum cælorum: sed qui facit voluntatem Patris mei, qui in cælis est, ipse intrabit in regnum cælorum.
22Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name?Molti mi diranno in quel giorno: Signore, Signore, non abbiam noi profetato nel nome tuo, e non abbiam noi nel nome tuo cacciato i demonj, e non abbiamo noi nel nome tuo fatto molti miracoli?Many shal say to me in that day, Lord, Lord, haue not vve prophecied in they name, and in thy name cast out diuels, and in thy name vvrought many miracles?Multi dicent mihi in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo dæmonia ejecimus, et in nomine tuo virtutes multas fecimus ? 23And then will I profess unto them, I never knew you: depart from me, you that work iniquity.E allora io protesterò ad essi: Non vi ho mai conosciuti: ritiratevi da me tutti voi, che commettete l'iniquità.And then I vvil cōfesse vnto them, That I neuer knevv you, depart from me you that vvorke iniquitie.Et tunc confitebor illis: Quia numquam novi vos: discedite a me, qui operamini iniquitatem. 24Every one therefore that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock,Chiunque pertanto ascolta queste mie parole, e le mette in pratica, sarà paragonato all'uomo saggio, che fondò la sua casa sul sasso:Euery one therfore that heareth these my vvordes, and doeth them: shal be likened to a vvise man that built his house vpon a rocke,Omnis ergo qui audit verba mea hæc, et facit ea, assimilabitur viro sapienti, qui ædificavit domum suam supra petram, 25And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock.E cadde la pioggia, e i fiumi inondarono, e soffiarono i venti, e imperversarono contro quella casa, ed ella non andò giù: perché era fondata sul sasso.and the rayne fel, and the fluddes came, & the vvindes blevve, and they beate agaynst that house, and it fel not, for it vvas founded vpon a rocke.et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et non cecidit: fundata enim erat super petram. 26And every one that heareth these my words and doth them not, shall be like a foolish man that built his house upon the sand,Chiunque ascolta queste mie parole, e non le pratica, sarà simile all'uomo stolto, che edificò la sua casa sopra la sabbia.And euery one that heareth these my vvordes, & doeth them not, shal be like a foolish man that built his house vpon the sand,Et omnis qui audit verba mea hæc, et non facit ea, similis erit viro stulto, qui ædificavit domum suam super arenam: 27And 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 thereof.E cadde la pioggia, e inondarono i fiumi, e soffiarono i venti, e imperversarono contro quella casa, ed ella andò giù, e fu grande la sua rovina.and the rayne fel, and the fluddes came, and the vvindes blevve, and they beate agaynst that house, and it fel, & the fall therof vvas great.et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina illius magna.
28And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine.Or avendo Gesù terminato questi discorsi, le turbe si stupivano della sua dottrina.And it came to passe, vvhen IESVS had fully ended these vvordes, the multitutde vvere in admiration vpon his doctrine.Et factum est: cum consummasset Jesus verba hæc, admirabantur turbæ super doctrina ejus. 29For he was teaching them as one having power, and not as the scribes and Pharisees.imperocché egli le istruiva, come avente autorità, e non come i loro Scribi, e Farisei.For he vvas teaching them as hauing povver, and not as their Scribes and Pharisees.Erat enim docens eos sicut potestatem habens, et non sicut scribæ eorum, et pharisæi.
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about the year A.D. 31.;
Witham
Judge not,[Ver. 1. Nolite judicare, krinein, which signifies either to judge, or to condemn.] or condemn not others rashly, that you may not be judged or condemned. (Witham)
Haydock
St. Jerome observes, Christ does not altogether forbid judging, but directs us how to judge. Where the thing does not regard us, we should not undertake to judge. Where it will bear a favourable interpretation, we should not condemn. Magistrates and superiors, whose office and duty require them to judge faults, and for their prevention to condemn and punish them, must be guided by evidence, and always lean towards the side of mercy, where there are mitigating circumstances. Barefaced vice and notorious sinners should be condemned and reprobated by all. (Haydock)
St. Jerome
In this place, nothing more is meant than that we should always interpret our neighbor's actions in the most favourable light. God permits us to judge of such actions as cannot be done with a right intention, as murder. As to indifferent actions, we must always judge in the most favourable sense. There are two things in which we must be particularly on our guard: 1. With what intention such an action was done. 2. Whether the person who appears wicked will not become good. (St. Jerome)
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Haydock
This rule, which God will infallibly follow, should put a check to the freedom with which we so frequently condemn our neighbour. (Haydock)
Menochius
As we behave towards our neighbours, interpreting their actions with charitableness, and excusing their intentions with mildness; or, on the contrary, judging them with severity, and condemning them without pity; so shall we receive our judgment. (Menochius)
St. Chrysostom
As the pardon of our sins is proportioned to the pardon we afford to others, so also will our judgment be proportioned to the judgment we pass on others. If our neighbour be surprised by sin, we must not reproach or confound him for it, but mildly admonish him. Correct your brother, not as an enemy, taking revenge, but as a physician, administering appropriate remedies, assisting him with prudent counsels, and strengthening him in the love of God. (St. Chrysostom, hom. xxiii.)
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Menochius
"Mote and beam," light and grievous sins. (Menochius)
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Witham
Thou hypocrites, cast out first the beam, etc. Correct first thy own greater faults, before thou censure the lesser failings of others. (Witham)
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Witham
Give not that which is holy, or holy things, (as in the Greek) to dogs; that is to scandalous libertines, or infidels, who are not worthy to partake of divine mysteries and sacraments, who sacrilegiously abuse them, and trample them under their feet, as hogs do pearls. (Witham)
Haydock
The sacred mysteries should not be given to those that are not properly instructed in the sublime nature of them; nor should we hold any communication of religion with those that are enemies to the truths of Christ, which they tread under their feet and treat contemptuously, and will be so far from having any more friendship for you on account of such a criminal complaisance, that it is more probable they will betray you and turn against you. (Haydock)
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St. Chrysostom
After having preached these great and wonderful truths, after having commanded his apostles to keep themselves free from the vices of mankind, and make themselves like not to angels or archangels only, but to the Lord of all things; and not only observe justice themselves, but likewise to labour for the correction of others, lest they should be disheartened at these almost insurmountable difficulties: our Redeemer subjoins, Ask, and you shall receive, etc. When we offer our petitions to the Almighty, we must imitate the example of Solomon, who immediately obtained what he asked of the Lord, because he asked what he ought. Two things, therefore, are necessary to every prayer, that it be offered up with perseverance and fervour, and that it contain a lawful prayer. (St. Chrysostom, hom. xxiv.)
Maldonatus
The reasons why so many do not obtain the effects of their prayers, are,---1st. Because they ask for what is evil; and he that makes such a request, offers the Almighty an intolerable injury by wishing to make him, as it were, the author of evil: 2nd. Although what they ask be not evil, they seek it for an evil end. (St. James iv.): 3rd. Because they who pray, are themselves wicked; (St. John ix.) for God doth not hear sinners: 4th. Because they ask with no faith, or with faith weak and wavering: (St. James i.) 5th. Because although what we ask be good in itself, yet the Almighty refuses it, in order to grant us a greater good: 6th. Because God wishes us to persevere, as he declares in the parable of the friend asking bread, Luke, ch. ii.; and that we may esteem his gifts the more: 7th. We do not always receive what we beg, because, according to St. Augustine, (lib. ii, de Serm. Dom. et epis. 34, ad Paulinum) God often does not grant us what we petition for, that he may grant us something more useful and profitable. (Maldonatus)
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Haydock
Whatever we ask necessary to salvation with humility, fervour, perseverance, and other due circumstances, we may be assured God will grant when it is best for us. If we do not obtain what we pray for, we must suppose it is not conducive to our salvation, in comparison of which all else is of little moment. (Haydock)
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St. Thomas Aquinas
Lest any one considering the great inequality between God and man, should despair of obtaining favours of God, and therefore should not dare to offer up his petitions, he immediately introduces this similitude of the Father; so that if we were on the point of despairing on account of our sins, from his fatherly tenderness we might still have hopes. (St. Thomas Aquinas)
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Witham
For this is the law and the prophets; that is, all precepts that regard our neighbour are directed by this golden rule, do as you would be done by. (Witham)
Haydock
The whole law and all the duties between man and man, inculcated by the prophets, have this principle for foundation. The Roman emperor Alexander Severus, is related to have said, that he esteemed the Christians for their acting on this principle. (Haydock)
Menochius
This is the sum of the law and of the prophets, the whole law of the Jews. (Menochius)
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Witham
Enter ye in at the narrow gate, etc. The doctrine of these two verses needs no commentary, but deserve serious attention. (Witham)
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St. Chrysostom
Our Saviour in another place says, my yoke is sweet, and my burthen light. How comes it then that so few bear it, or how can we reconcile these texts together? The answer is at hand; for if soldiers and mariners esteem wounds, storms, and shipwreck, easy to be borne with, in hopes of temporal rewards, surely no one can complain that the duties of a Christian are difficult, when compared with the glory which shall be revealed in us. (St. Chrysostom)
Haydock
It may also be added that God, by his heavenly consolations, makes them not only supportable, but even easy and pleasant. Thus the martyrs occasionally did not feel their torments through the sweet unction of divine love, and the excessive joy which God poured into their souls. (Haydock)
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In the clothing of sheep. Beware of hypocrites, with their outward appearance of sanctity, and sound doctrine
Witham
by their fruits you shall know them. Such hypocrites can scarcely ever continue constant in the practice of what is good. (Witham)
Haydock
Heretics usually affect an extraordinary appearance of zeal and holiness, calling themselves evangelical preachers and teachers of the gospel, as if that Church which preceded them, and which descends by an uninterrupted succession from the apostles, did not teach the pure gospel of Christ. (Haydock)
Beware of false prophets, or heretics. They are far more dangerous than the Jews, who being rejected by the apostles, are also avoided by Christians, but these having the appearance of Christianity, having churches, sacraments, etc. etc. deceive many. These are the rapacious wolves, of whom St. Paul speaks, Acts xx. (St. Chrysostom, hom. xix.) Origen styles them, the gates of death, and the path to hell. (Com. in Job. lib. 1:Tom. 2.)
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As the true Church is known by the four marks of its being one, holy, catholic, and apostolical, so heretics and false teachers are known by certain vices, and the pernicious effects of their novelties in religion. As the true Church is one, by its members submitting with humility to the authority established by Christ, (he that will not hear the Church, let him be unto thee as the heathen and the publican. Matthew 18:17.) so are false teachers known by their separation from the ancient Church, and their divisions among themselves, the necessary consequences of rebelling against the authority established by Christ, and alone capable of determining controversies. The same pride and other secret vices which make them despise government, (2 Peter 2:10.) make them also not afraid to bring in sects of perdition, blaspheming, and this in civil government as well as ecclesiastical. Those that call themselves Reformers, in the beginning of the 16th century, of all others were remarkable in this. What bloody tumults and wars were there not produced in Germany, by the first Reformers in that country! Calvin overturned the government of Geneva; and his followers, under the name Hugonots, filled France for a great length of time with slaughter and civil wars, frequently shaking the throne itself. In this country, the first cause of its separation from the universal Church, was the unbridled passion of a tyrant: the effects were adultery, and the murder of the successive queens that he had taken to his adulterous bed. In the reign of his successor, the insatiate avarice of a corrupt nobility, gratified with the sacrilegious plunder of the Church, established what is called the Reformation. The fear of being compelled to disgorge the fruits of their rapine, contributed much to the confirmation of that order of things in the reign of Elizabeth. She was inclined to it by the circumstances of her birth, which could not be legitimate, if her father's marriage with Catharine of Arragon was valid, as the first authority in the Catholic Church had declared. The natural spirit of this heresy, though checked a while and kept under by the despotical government of this queen, appeared in its own colours soon after, and produced its natural fruits in the turbulence of the times that succeeded, and the multiplicity of sects that are continually springing up to this very day.
As the true Church is holy, recommending various exercises of religion tending to purify human nature, and render men holy, as fasting, confession of sins, evangelical counsels, etc. so false teachers cast off all these, promising liberty, (2 Peter 2:16.[19.?]) and giving full rein to the lustful passions, thus giving a liberty of living, as well as a liberty of believing.
Another fruit of false teachers is, separation from what was the Universal Church before their time, and which continues to be still the far greater part, not being confined to one state or country. If some modern principles, of not allowing any communion of religion out of each state, were admitted, as many religions should have been established by heaven as men think proper to establish different states; nor could Christ have given one for all mankind, under whatever state or form of government they might live.
Finally, false teachers are to known by their not being able to shew, that they have received their doctrine and mission from the apostles, in a regular succession from them. Some of our modern divines would spurn at the idea of holding their doctrine and orders from the Catholic Church, such as it existed at the time of the Reformation, which is precisely such as it exists at the present moment.
Haydock
In answer to this it has been retorted, that the fruits of the Catholic religion have been as bad, or worse; and the horrors of the French revolution are particularly mentioned, as a proof. ... That great crimes have been committed by those who professed themselves Catholics, is not denied; but that they were prompted to them by the nature of their religion, is certainly not admitted. The revolution of France in particular, was the effect of the people falling off from their religion. As well may the Puritans, that brought Charles to the block, be said to be Catholics, because they or their parents once had been such: as well may the present bench of Protestant bishops be said to be Catholics, because the bishops of their sees once were so; or that Robespierre, Marat, and the Jacobins that persecuted catholicity in France, and brought its too indulgent sovereigns to the guillotine, were Catholics, or directed in the least by Catholic principles. (Haydock)
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St. Chrysostom
It is not to be understood from this text, that a man who is once bad can never bring forth good fruit; but that as long as he remains in the state of sin, he cannot perform any meritorious action. (St. Chrysostom, hom. xxiv.)
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Witham
A good tree cannot yield bad fruit, etc. Not but that both good and bad men may change their lives. This, according to the unanimous consent of the Fathers, is only to be understood while they remain such. If a bad tree begin to produce good fruit, it becomes a good tree, etc. (Witham)
Menochius
For not those who do one or two good works are just, but those who continue permanently to do good: in the same manner, not those who commit one or two bad actions are wicked, but those who continue in evil. (Menochius)
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Menochius
Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. (Menochius)
Bristow
Without faith they could not cry out, Lord, Lord. (Romans x.) But the strongest faith without the works of justice, will not be available to salvation. (1 Corinthians xiii.) (Bristow)
Haydock
Many who have the Lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, wofully disappointed. (Haydock)
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Witham
Have not we prophesied in thy name? The gift of prophecy, and of doing miracles, may sometimes be granted to bad men, as to Caiphas, and Balaam. (Witham)
Bible de Vence
Under the name of prophets, the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by prophesying is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, etc. (Bible de Vence)
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Menochius
So as to approve and reward your works. Here he shews that even prophecy and miracles will not save us without good works. (Menochius)
Haydock
How much less will faith, unassisted by good works, preserve us from condemnation. (Haydock)
St. Chrysostom
The gift of miracles is bestowed on men not for their own good, but for the advantage of others. We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue. Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others. To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils. Therefore St. Paul said, "if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing." (St. Chrysostom, Hom. xv.)
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St. Chrysostom
In the Greek text, "I will compare him;" an apposite comparison, to shew the necessity of good works. It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish. (Menochius) ---Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life. The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity. Thus was Job strengthened by his virtue against the attacks both of men and satan. (St. Chrysostom, hom. xxv.)
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Menochius
The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, etc. The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines. (Menochius)
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St. Chrysostom
Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose. The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment. They sow in the flesh, from the flesh they shall reap corruption. (Galatians vi.) (St. Chrysostom, hom. xxv.)
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Haydock
Such again shall be the end of all false prophets. Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive. They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice. (Haydock)
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With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct. In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees.
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Estius
He taught as one having power, exousian, to found a law of his own. Hence he said: Ego autem dico vobis; "But I say to you," viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law. (Estius, in different location)
All agree that St. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by St. Matthew, is the same as that recorded by St. Luke. The beginning, the middle, and the conclusion correspond with each other. If St. Matthew mentions some particulars omitted by St. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of St. Luke.
This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion. The exordium comprises the eight beatitudes, and merits our most serious attention. The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general. The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general.
Haydock
May this excellent abridgment of thy doctrine, O Jesus! be the rule of our manners, the pattern of our life. Amen. (Haydock)
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1. Iudge not.] It is not Christian part to iudge il of mens actes which be in them selues good and may procede of good meaning, or of mans inward meanings and intentions which we can not see: of which fault they must beware that are to suspicious and giuen to deeme alwayes the worst of other men. But to say, that Iudas, or an Heretike euidently knowen to die obstinatly in heresie, is damned, and in al other playne and manifest cases to iudge, is not forbidden.
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Concordance Luc. 6, 37.
Concordance Mr. 4, 24.
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6. Holy to dogges.] No holy Sacrament and specially that of our Sauiours blessed body, Worthy receiuing. must be geuen wittingly to the vnworthy, that is, to them that haue not by confession of al mortal sinnes examined and proued them selues. See the Annot. 1. Cor. 11, 27. 28. 29.
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Concordance Lu. 11, 9.
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•. Euery one that asketh.] Al things that we aske necessarie to saluation with humilitie, attention, continuance, and other dewe circunstances, God wil vndoubtedly graunt when it is best for vs.
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These good things are grace and al spiritual gifts, and whatsoeuer pertayneth to the health of the soule.
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Concordance Luc. 6, 31.
Concordance Luc. 13, 24.
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In the liturgy The Gospel on the 7 Sunday after Pentecōt.
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15. Clothing of sheepe.] Extraordinarie apparance of zeale and holines is the sheepes cote in some Heretikes: Heretikes Wolues in sheepe-skinnes. but these of this time weare not that garment much, being men of vnsatiable sinne. This is rather their garment, common to them with al other Heretikes, to crake much of the word of the Lord, Ro. 16, 1•. and by pretensed allegations and sweete wordes of benediction, and specially by promise of knowledge, light and libertie of the Gospel, to seduce the simple and the sinful.
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16. Fruites.] These are the fruites which Heretikes are knowen by, diuision from the whole Churche, Heretikes knowen by their fruites. diuision among them selues, taking to them selues new names and new malsters, inconstancie in doctrine, disobedience both to others and namely to spiritual officers, loue and liking of them selues, pride and intolerable vaunting of their owne knowledge aboue al the holy Doctors, corruption, falsification, and quite denying of the parts of Scriptures that specially make agaynst them, and these be common to al Heretikes lightly. Othersome are more peculiar to these of our time, as Incestuous mariages of vowed persons, Spoile of Churches, Sacrilege and profanation of al holy things, and many other special poynts of doctrine, directly tending to the corruption of good life in al states.
Concordance Luc. 6, 44.
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21. Lord, Lord.] These men haue faith, otherwise they could not inuocate, Lord, Lord: Ro. 10. But here we see that to beleeue is not ynough, and that not only infidelitie is sinne, as Luther teacheth. Not only faith. Yea Catholikes also that worke true miracles in the name of our Lord, and by neuer so great fayth, yet without the workes of iustice shal not be saued. 1. Cor. 13. Agayne, consider here who they are that haue so often in their mouth, The Lord, the Lord, and how litle it shal auaile them, that set so litle by good workes, and contemne Christian iustice.
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Concordance Luc. 6, 47.
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Concordance Mar. 1, 22. Luc. 4, 32.
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St Polycarp † AD 155 Epistle to the Philippians 2
… “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged;
Tatian † AD 180 The Diatessaron 10
… With what measure ye measure it shall be measured to you. See to it what ye hear: with what measure ye measure it shall be measured to you; and ye [16] shall be given more. I say unto those that hear, He that hath shall be given unto ; and he that hath not, that which he regards as his shall be taken from him.
St Irenaeus of Lyons † AD 202 Against Heresies 4.30.3
… For he will be found carrying about property not belonging to him, and coveting goods which are not his. And therefore has the Lord said: “Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged.”
Tertullian † AD 220 On Patience 10
… Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, “Vengeance belongeth to me, and I will avenge;” that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”
Tertullian † AD 220 On Modesty 2
… He holds ‘dearer than all sacrifice,’ ‘not thinking the sinner’s death of so much worth as his repentance’, ‘a Saviour of all men, most of all of believers.’ And so it will be becoming for ‘the sons of God’ too to be ‘pitiful-hearted’ and ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’ ‘not judging, that we be not judged.’
Origen † AD 254 Origen's Commentary on Matthew 13.30
… Therefore he is not altogether gained, nor will he altogether perish. But what at all he will suffer, who at first did not hear, but required witnesses, or even refused to hear these, but was brought to the church, God knows; for we do not declare it, according to the precept, “Judge not that ye be not judged,”
St Basil the Great † AD 379 The Letters 204.4
… let him not “judge before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.” Let him remember the words, “Judge not, and ye shall not be judged;”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.16
… For he who scans with bitterness the conduct of others, can never obtain pardon for the sins committed by himself. For God will determine the sentence, not only from the nature of our transgressions, but from the judgment which thou hast passed upon others. Therefore He gave the admonition, “Judge not, that ye be not judged.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
2. “For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean.”
St John Chrysostom † AD 407 Homilies on First Corinthians 11
Together with all other ills, I know not how, there hath come upon man’s nature the disease of restless prying and of unseasonable curiosity, which Christ Himself chastised, saying, (St.
St John Chrysostom † AD 407 Homilies on First Corinthians 44
… 20 .) “Thou satest and spakest against thy brother.” And here indeed he doth not distinctly add whether they be things true or false which he speaks. But elsewhere this too makes part of His prohibition: He implying, that even though thou speak truths, yet such things are not to be uttered by thee. For, “Judge not,” saith He,” that ye be not judged:” (
St John Chrysostom † AD 407 Homilies on Ephesians 18
… So that if ye, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, “Judge not, that ye be not judged”? (
St John Chrysostom † AD 407 Homilies on Philippians 9
… but now see what a robe he wears! But what? tell me, ought he to go about naked? You then start nice questionings on these points, but see lest thou thus speakest against thyself. Listen to that exhortation of Christ, which says, “Judge not that ye be not judged.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
What then (you say) if he be unclean and polluted? Listen to Christ saying, “Judge not that ye be not judged.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 21
… Fear then, lest even for thy tattling thou be called to account. For here, thou canst not say, ‘O God, call me not to account for light talking’: for the whole matter is light talking. Why didst thou publish it? Why didst thou increase the evil? This is sufficient to destroy us. On this account Christ said, “Judge not, that ye be not judged.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
Moreover, “Judge not that ye be not judged” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.8
… and not only without a hearing, but without summoning them to appear; and not only unsummoned, but when they are already dead; and not only the dead, but those whom he had always praised, till then; and not only those whom he had praised, but whom he had followed and had taken as his masters. We must fear the judgment of the Lord, who says
St Jerome † AD 420 The Letters of St. Jerome 46.10
… Their dress neither provokes remark nor calls for admiration. In whatever guise a man shows himself he is neither censured nor flattered. Long fasts help no one here. Starvation wins no deference, and the taking of food in moderation is not condemned. “To his own master” each one “standeth or falleth.” No man judges another lest he be judged of the Lord.
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.3
… I confess that I make mistakes daily in regard to this, and that I know not when and how to observe the rule of Scripture: “Them that sin rebuke before all, that others may fear;” and that other rule, “Tell him his fault between thee and him alone;” and the rule, “Judge nothing before the time;” “Judge not, that ye be not judged”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… For thus He spoke: “Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you.”
St Polycarp † AD 155 Epistle to the Philippians 2
… “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;”
Tertullian † AD 220 On Modesty 2
… I will arise, and will make (them) to grow arid.” For “a fire shall proceed before His face, and shall utterly burn His enemies;” striking down not the body only, but the souls too, into hell. Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: “For with what judgment ye judge, judgment shall be given on you.”
Origen † AD 254 Origen's Commentary on Matthew 13.30
… but it should be our ambition to procure the reward for a greater number of good deeds, since “with what measure we mete, it shall be measured to us,”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 23
… Therefore also He says in another place, “With what measure ye mete, it shall be measured to you again.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 83
… Being forced by necessity, and seeing them lamenting, he came into the outer mountain, and again his labour was not unprofitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counselling them to prefer justice to all things; to fear God, and to know, ‘that with what judgment they judged, they should be judged
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… and by shewing mercy make provision for mercy. For I know that I too am compassed with infirmity, and that with what measure I mete it shall be measured to me again.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… let nothing in us be imperfect or of our first birth; let us leave nothing unilluminated. Let us enlighten our eyes, that we may look straight on, and not bear in ourselves any harlot idol through curious and busy sight; for even though we might not worship lust, yet our soul would be defiled. If there be beam or mote,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
2. “For with what judgment ye judge,” saith He, “ye shall be judged.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
2. “For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean.”
St John Chrysostom † AD 407 Homilies on Ephesians 15
… For she who, though having authority, does nothing of the sort, will do it much less where there is a check. So that the discipline employed about your maid-servants, will be of the greatest service to you in gaining the goodwill of your husbands. “For with what measure ye mete,” He saith, “it shall be measured unto you.” (
St John Chrysostom † AD 407 Homilies on Ephesians 16
… Let us not then be revengeful, but let us quench our anger, that we may be counted worthy of the lovingkindness, which comes from God (“for with what measure,” saith Christ, “ye mete, it shall be measured unto you, and with what judgment ye judge, ye shall be judged”) (
St John Chrysostom † AD 407 Homilies on Ephesians 22
Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. “With what measure thou metest, it shall be measured unto thee again” (
St John Chrysostom † AD 407 Homilies on Colossians 10
… For, because I have said that they have their reward from God, do not thou therefore deprive them of it. And in another place he saith, “forbearing threatening” ( Eph. vi. 9 .), wishing to make them more gentle; for those were perfect men; that is, “with what measure ye mete, it shall be measured unto you.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 6
… Thou sufferest not the Judge to be lenient to thy own offenses, by this way of urging Him to anger against others. For, “with what measure ye mete,” He saith, “it shall be measured to you again; and with what judgment ye judge, ye shall be judged.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… Or if thou art not minded to give, do not insult either; if thou wilt not save the wreck, do not thrust it into the gulf. For consider, when thou thrustest away the poor man who comes to thee, who thou wilt be when thou callest upon God. “With what measure ye mete, it shall be measured to you again.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 77
… How, then, could I order his name to be deleted from the roll of presbyters, when filled with alarm by that word of our Lord in the gospel: “With what judgment ye judge ye shall be judged”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.22
22. Question IV. Let us, in the next place, consider what he has laid down concerning the proportion between sin and punishment when, misrepresenting the gospel, he says: “Christ threatens eternal punishment to those who do not believe in Him;” and yet He says in another place, “With what measure ye mete, it shall be measured to you again.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 15
… “With what measure ye mete, it shall be measured to you again.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.6
… is well said a bushel measure, whether on account of the recompense of measure, for each one receives the things done in his body,—“that every one,” says the apostle, “may there receive the things done in his body;” and it is said in another place, as if of this bushel measure of the body, “For with what measure ye mete, it shall be measured to you again:”
Pope St Leo I the Great † AD 461 Letters 19
… that they may feel that that sentence of the gospels applies to themselves when it is said: “with what judgment ye judge, ye shall be judged: and with what measure ye mete, the same shall be measured unto you
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
… people?” Hast thou not read, that “the Lord resisteth the proud, and giveth grace to the humble?” Hast thou not read, “Whoso exalteth himself shall be humbled?” Hast thou not read, that “God destroys the remembrance of the proud, and does not forsake the memory of the lowly?” Hast thou not read, that “with what judgment a man shall judge he must be judged?”
Pseudo-Clement The Clementine Homilies 18.16
… themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them.
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St Hippolytus † AD 235 The Refutation of All Heresies 8.1
Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye,
St Basil the Great † AD 379 The Hexæmeron 9.6
… Let me then speak of it, since it is necessary, and let me put an end to my hesitation. In truth the most difficult of sciences is to know one’s self. Not only our eye, from which nothing outside us escapes, cannot see itself; but our mind, so piercing to discover the sins of others, is slow to recognise its own faults.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, “Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?”
St John Chrysostom † AD 407 Homilies on First Corinthians 12
[2.] But what is the meaning of, “not to be wise above what is written?” It is written, (St.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 34
Moreover, “Judge not that ye be not judged” ( Matt. vii. 1 ) concerns life, not faith: surely what follows makes this plain. For “why” (He says) “beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?” (
St Jerome † AD 420 The Letters of St. Jerome 45.4
… But, shameful to say, it is Christians who thus neglect the care of their own households, and, disregarding the beams in their own eyes, look for motes in those of their neighbors.
St Jerome † AD 420 The Letters of St. Jerome 50.1
… They speak against their brother, they slander their own mother’s son. You write to me of these—nay, of one in particular—a lounger who is to be seen in the streets, at crossings, and in public places; a monk who is a noisy news-monger, clever only in detraction, and eager, in spite of the beam in his own eye, to remove the mote in his neighbor’s.
St Jerome † AD 420 The Letters of St. Jerome 52.17
… for I have written to them not as to opponents but as to friends. I have not inveighed against those who sin: I have but warned them to sin no more. My judgment of myself has been as strict as my judgment of them. When I have wished to remove the mote from my neighbour’s eye, I have first cast out the beam in my own.
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.14
14. Quarrels should be unknown among you, or at least, if they arise, they should as quickly as possible be ended, lest anger grow into hatred, and convert “a mote into a beam,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.93
… "Go to then, and say to us, What have you to do with the kings of this world?" that as deaf men you may read to the deaf nations what you as well as they refuse to hear;" Thou beholdest the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 8.8
… Anger is a “mote,” hatred, a “beam.” We sometimes find fault with one who is angry, yet we retain hatred in our own hearts; and so Christ saith to us, “Thou seest the mote in thy brother’s eye, and seest not the beam in thine own eye.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.3
… But whoso reproacheth doth not cause the sin, but showeth the sin. What the soul was loth to see, is placed before her eyes; and what she desired to have behind her back, is brought before her face. See thyself in thyself. “Why seest thou the mote in thy brother’s eye, but perceivest not the beam in thine own eye?”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.5
… wound ought to be in good health and free from every affection of weakness himself, lest that saying of the gospel should be used to him, “Physician, first heal thyself;” and lest, seeing a mote in his brother’s eye, he see not the beam in his own eye, for how will he see to cast out the mote from his brother’s eye, who has the beam of anger in his own eye?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.9
… but it is virtue before God to love them; because the only sacrifice which God accepts is that which, before His eyes, on the altar of good work, the flame of charity kindles. Hence it is that to some who were patient, and yet did not love, He says, And why seest thou the mote in thy brother’s eye, and seest not the beam in thine own eye? (
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St Basil the Great † AD 379 The Letters 224.3
… Their intention will be obvious, if, after reading the subscription which they gave me, any one reads the creed which they gave Gelasius, and observes what a vast difference there is between the two confessions. It would be better for men who so easily shift their own position, not to examine other men’s motes but to cast out the beam in their own eye.
St Ambrose of Milan † AD 397 Concerning Repentance 2.8
… For if we thus speak, we guard ourselves against this, that the Lord Jesus or one of His disciples should say to us: “Thou beholdest the mote in thy brother’s eye, but beholdest not the beam which is in thine own eye. Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see to cast out the mote out of thy brother’s eye.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 85
… as if in a matter about which, there could be but one opinion I was not careful lest, while warning others, I myself should deserve reproof, or were wishing to cast the mote out of your eye while retaining and fostering the beam in my own?
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St Irenaeus of Lyons † AD 202 Against Heresies 4.30.3
… Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: “Thou hypocrite, first cast the beam out of thine eye, and then shalt thou see clearly to pull out the mote out of thy brother’s eye.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“Thou hypocrite, first cast out the beam out of thine own eye.”
St Jerome † AD 420 The Letters of St. Jerome 69.4
… and then when he has brought himself to deliver a true judgment on his own former misdeeds, let him give ear to the chiding of Jesus: “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.8
8. “For mine iniquity I acknowledge, and my delinquency is before me ever” ( ver. 3 ). I have not put behind my back what I have done, I look not at others, forgetful of myself, I pretend not to pull out a straw from my brother’s eye, when there is a beam in my eye;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.6
… Anger doth trouble the eye, hatred doth quench it: anger is a straw, hatred is a beam. Sometimes thou hatest and chidest an angry man: in thee is hatred, in him whom thou chidest anger: with reason to thee is said, “Cast out first the beam from thine own eye, and so thou shalt see to cast out the straw from thy brother’s eye.”
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Tatian † AD 180 The Diatessaron 10
[21] Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest they trample them with their feet, and return and wound you.
Tertullian † AD 220 The Prescription Against Heretics 26
Besides which, it must have followed, that, for the man to whom he committed the ministration of the gospel, he would add the injunction that it be not ministered in all places, and without respect to persons, in accordance with the Lord’s saying, “Not to cast one’s pearls before swine, nor that which is holy unto dogs.”
Tertullian † AD 220 The Prescription Against Heretics 41
… To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike—even heathens, if any such happen to come among them. “That which is holy they will cast to the dogs, and their pearls,” although (to be sure) they are not real ones, “they will fling to the swine.”
Tertullian † AD 220 On Baptism 18
But they whose office it is, know that baptism is not rashly to be administered. “Give to every one who beggeth thee,” has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: “Give not the holy thing to the dogs, nor cast your pearls before swine;”
Tertullian † AD 220 To His Wife 2.5
… whether in regard to your husband’s privity, if he be tolerant, or else in regard of your own affliction in avoiding his in tolerance. “Cast not,” saith He, “your pearls to swine, lest they trample them to pieces, and turn round and overturn you also.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… (but) if ye eat the living, what will ye do?” They assert, however, that the living “are rational faculties and minds, and men—pearls of that unportrayable one cast before the creature below.” This, he says, is what (Jesus) asserts: “Throw not that which is holy unto the dogs, nor pearls unto the swine.”
St Hippolytus † AD 235 The Refutation of All Heresies 9.12
Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls
Origen † AD 254 Origen's Commentary on Matthew 10.8
… And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, “Cast not your pearls before swine.”
St Cyprian of Carthage † AD 258 An Address to Demetrianus 1
… lest thou also be like unto him.” And we are, moreover, bidden to keep what is holy within our own knowledge, and not expose it to be trodden down by swine and dogs, since the Lord speaks, saying, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.51
In Solomon, in the Proverbs: “Say not anything in the ears of a foolish man; lest, when he hears it, he may mock at thy wise words.” Also in the Gospel according to Matthew: “Give not that which is holy to dogs; neither cast ye your pearls before the swine, lest perchance they trample them down with their feet, and turn again and crush you.”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 2
… Read, however, a word or two of what precedes that sentence, namely, “But if our Gospel be hid, it is hid in them that are lost.” You see that it is hid in them that are lost. “For it is not meet to give the holy things to dogs.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 4.4
… Surely because the Gospel teaches a holy and secret song, which sinners and adulterers sing to the Evil One. For they insult the commandments, accomplishing the will of the spirits of evil, and cast holy things to dogs, and pearls before swine,
St Methodius † AD 311 Fragments 2
I. This selection is made, by way of compendium or synopsis, from the work of the holy martyr and bishop Methodius, concerning things created. The passage, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine,”
Lactantius † AD 317 The Divine Institutes 4.30
Here we should look for something also concerning the Holy Spirit. But our author’s principle is doubtless a reflection of the prevailing sentiment of the Church at this period, which was perhaps a violent exaggeration of our Lord’s example ( Mark iv. 33 ). And see something of this on p. 140, -->note 6 -->, infra; also
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.11
… And they are not ashamed to parade the sacred mysteries before Catechumens, and worse than that, even before heathens : whereas, they ought to attend to what is written, ‘It is good to keep close the secret of a king ;’ and as the Lord has charged us, ‘Give not that which is holy unto the dogs, neither cast ye your pearls before swine
St Basil the Great † AD 379 De Spiritu Sancto 30
… A further powerful incentive to my undertaking was the warm fervour of your “love unfeigned,” and the seriousness and taciturnity of your disposition; a guarantee that you would not publish what I was about to say to all the world,—not because it would not be worth making known, but to avoid casting pearls before swine.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.3
… and if any has a secret hypocrisy, He rejects the man as unfit for His true service; but if He finds one worthy, to him He readily gives His grace. He gives not holy things to the dogs
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.28
… But if our Gospel is veiled, it is veiled in them that are perishing . Seest thou that in them that are perishing it is veiled? For it is not right to give the things which are holy unto the dogs
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.41
… Or of the third class, who through ignorance and, its consequence, temerity, rush headlong against every form of doctrine in swinish fashion, and trample under foot the fair pearls
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.79
… All fear has been banished from souls, shamelessness has taken its place, and knowledge and the deep things of the Spirit are at the disposal of anyone who will; and we all become pious by simply condemning the impiety of others; and we claim the services of ungodly judges, and fling that which is holy to the dogs, and cast pearls before swine,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… For to those who are like wild beasts true and sound discourses are stones. If he be a leopard let him die with his spots. If a ravening and roaring lion, seeking what he may devour of our souls or of our words; or a wild boar, trampling under foot the precious and translucent pearls of the Truth;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… that is, badly divined and misconceived (I need not say that in the history not a bone of Jesus was broken, even though His death was hastened by His crucifiers on account of the Sabbath); nor must it be stripped off and thrown away, lest that which is holy should be given to the dogs,
St Gregory of Nyssa † AD 395 On Virginity 17
… If virginity is believed to be a vastly precious thing and to have a divine look (as indeed is the case, as well as men believe of it), yet, if the whole life does not harmonize with this perfect note, and it be marred by the succeeding discord of the soul, this thing becomes but “the jewel of gold in the swine’s snout
St Ambrose of Milan † AD 397 Concerning Repentance 2.9
87. Some seek penance because they wish to be at once restored to communion. These wish not so much to loose themselves as to bind the priest, for they do not put off the guilt from their own conscience, but lay it on that of the priest, to whom the command is given: “Give not that which is holy to the dogs, neither cast your pearls before the swine;”
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 3.4
4. See what an evil it is to commit ourselves rashly to our enemies, and to conspirators against us. On this account Christ used to say, “Give not holy things to the dogs, neither cast ye your pearls before the swine, lest they turn and rend you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 1
… but if gaping and not attending, I will conceal both the difficulties, and their solution, in obedience to a divine law. For, saith He, “Give not the holy things to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“Give not that which is holy unto the dogs, neither cast ye your pearls before swine.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
… As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, “Cast not the holy things unto dogs,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 8
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to “cast the pearls before the swine.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 1
[5.] Wherefore Christ Himself exhorted, saying, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. “Give not” (He says) “that which is holy unto the dogs, lest in time they trample them under their feet” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.2
… For on Mount Sinai Moses enters into the whirlwind and the mist where God was; and it is written of God, “He has made darkness his secret place.” Let each man then thus speak truth in a mystery to his neighbour, and not give that which is holy to dogs nor cast his pearls before swine;
St Jerome † AD 420 The Letters of St. Jerome 84.3
… I am loath, they fancy, to profess esoteric doctrines before persons who according to them are brute-like and made of clay. For it is an axiom with them that pearls ought not to be lightly cast before swine, nor that which is holy given to the dogs.
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… Will you replace at the altar the man who having been cast out ought to lie in the mire and be trodden under foot by all men? What then will become of the Apostle’s command, “The bishop must be blameless as God’s steward”? And again, “But let a man prove himself, and so let him come.” What becomes of our Lord’s intimation,
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.2
Chapter of the Gospel fell to be expounded in ordinary course, in which the words occur: “Give not that which is holy unto the dogs, neither cast ye your pearls before swine.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 18
33. I could, according to the little ability I have, take up the points separately, and could expound and prove the truths I have learned, which are generally more excellent and lofty than words can express; but this cannot be done while you bark at it. For not in vain is it said, "Give not that which is holy to dogs."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.9
… For so the Lord when He spake these words, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you;” had also said before, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you;”
John Cassian † AD 435 The Conferences of John Cassian 7.29
Germanus : And how is it that we see them not only scorned and shunned by everybody, but actually always kept away from the Lord’s communion in our provinces, in accordance with these words of the gospel: “Give not that which is holy to the dogs, neither cast your pearls before swine;”
John Cassian † AD 435 The Conferences of John Cassian 7.30
… nay rather if it were possible, they thought that it ought to be given to them daily ; nor indeed according to the words of the gospel which you incongruously apply in this sense “Give not that which is holy to dogs,”
John Cassian † AD 435 The Conferences of John Cassian 14.17
… because a stubborn servant is not improved by words, for even though he understands, he will not obey.” And “Do not say anything in the ears of an imprudent man, lest haply he mock at thy wise speeches.” And “give not that which is holy to dogs, neither cast ye your pearls before swine, lest haply they trample them under foot and turn again and rend you.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.32
… He then sent for the divine John, told him of the request that had been made, reminded him of the power of Gainas, hinted at the usurpation which was being aimed at, and besought him to bridle the anger of the barbarian by this concession. “But,” said that noble man, “attempt, sir, no such promise, nor order what is holy to be given to the dogs.
Pope St Leo I the Great † AD 461 Letters 162
… and as we do not scorn the simple folk, so we will have no dealings with rebel heretics, remembering the Lord’s command, who says, “Give not that which is holy to the dogs, nor cast your pearls before swine
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
With all our strength, therefore, let us beware lest we receive communion from or grant it to heretics; Give not that which is holy unto the dogs, saith the Lord, neither cast ye your pearls before swine
Anonymous Martyrdom of Habib the Deacon 1
Habib said: Nay, we do not hate our bodies: the Scripture distinctly teaches us, “Whosoever shall lose his life shall find it.” But another thing too it teaches us: that we should “not cast that which is holy to dogs, nor cast pearls before swine.”
Pseudo-Clement The Second Epistle of the Same Clement 6
… And we “do not cast that which is holy before dogs, nor pearls before swine;”
Pseudo-Clement The Recognitions of Clement 2.3
… For if we have it in charge, that when we enter into a city we should first learn who in it is worthy, that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed! For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine.
Pseudo-Clement The Recognitions of Clement 3.1
… Shall he conceal what is true? How, then, shall he instruct those who are worthy? But if he set forth pure truth to those who do not desire to obtain salvation, he does injury to Him by whom he has been sent, and from whom he has received commandment not to throw the pearls of His words before swine and dogs,
7:7
St Irenaeus of Lyons † AD 202 Against Heresies 2.13.10
… And by these human passions, drawing away their intelligence, while they describe the origin and production of the Word of God in the fifth place, they assert that thus they teach wonderful mysteries, unspeakable and sublime, known to no one but themselves. It was, [they affirm,] concerning these that the Lord said, “Seek, and ye shall find,”
St Irenaeus of Lyons † AD 202 Against Heresies 2.18.3
3. How then could the Enthymesis separately conceive passions, which themselves also were her affections? For affection is necessarily connected with an individual: it cannot come into being or exist apart by itself. This opinion [of theirs], however, is not only untenable, but also opposed to that which was spoken by our Lord: “Seek, and ye shall find.”
St Irenaeus of Lyons † AD 202 Against Heresies 2.30.2
… That expression of Scripture, “Seek, and ye shall find,”
Tertullian † AD 220 The Prescription Against Heretics 8
I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for entering on curious inquiries, and the heretics insist on it for importing the scrupulosity (of their unbelief). It is written, they say, “Seek, and ye shall find.”
Tertullian † AD 220 On Baptism 20
… , whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts may be supplied you. “Ask,” saith He, “and ye shall receive.”
Tertullian † AD 220 On Prayer 10
Since, however, the Lord, the Foreseer of human necessities, said separately, after delivering His Rule of Prayer, “Ask, and ye shall receive;”
Origen † AD 254 A Letter from Origen to Gregory 3
… Be not satisfied with knocking and seeking; for prayer is of all things indispensable to the knowledge of the things of God. For to this the Saviour exhorted, and said not only, “Knock, and it shall be opened to you; and seek, and ye shall find,”
Origen † AD 254 Letter of Origen to Gregory 3
… And do not be content with knocking and seeking, for what is most necessary for understanding divine things is prayer, and in urging us to this the Saviour says not only,
Origen † AD 254 Origen's Commentary on Matthew 10.9
Now you will connect with the man seeking goodly pearls the saying, “Seek and ye shall find,”
Origen † AD 254 Origen's Commentary on Matthew 14.25
… “To whom it is given,” as if those who wished to remain pure in celibacy, but were mastered by their desires, had an excuse, we must say that, if we believe the Scriptures, why at all do we lay hold of the saying, “But they to whom it is given,” but no longer attend to this, “Ask and it shall be given you,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us judge ourselves righteously and condemn ourselves, that we may not hang down our faces before the judges who shall sit upon thrones and judge the tribes. Let us take to ourselves, as armour for the contest, the preparation of the Gospel. Let us knock at the door of heaven,
St John Chrysostom † AD 407 Concerning Lowliness of Mind 11
… Art thou in a calm? Then beseech God that this calm may continue settled to thee. Hast thou seen a storm risen up against thee? Beseech God earnestly to cause the billow to pass, and to make a calm out of the storm. Hast thou been heard? Be heartily thankful for this; because thou hast been heard. Hast thou not been heard? Persevere,
St John Chrysostom † AD 407 Against Publishing the Errors of the Brethren 6
… how they overcame the furnace, and conquered the operation of the element. Hear to-day again how the noble and great Isaac overcame the nature itself of bodies through prayer. They destroyed the power of fire, this man to-day loosed the bonds of incapacitated nature. And learn how he effected this. “Isaac,” it says, “prayed
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 53
… let him but speak, they cower. And where are such men now to be found, you will say? Everywhere, if we believe, if we seek, if we take pains. Where hast thou sought, tell me? When didst thou take this work in hand? When didst thou make this thy business? But if thou seekest not, marvel not that thou dost not find. For “he that seeketh findeth” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans the-argument
… i. 7 .) And so ye also, if ye be willing to apply to the reading of him with a ready mind, will need no other aid. For the word of Christ is true which saith, “Seek, and ye shall find; knock, and it shall be opened unto you.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… Questioning is the subversion of faith. For he that seeks has not yet found. He who questions cannot believe. Therefore it is his advice that we should not be occupied with questions, since if we question, it is not faith; for faith sets reasoning at rest. But why then does Christ say, “Seek and ye shall find, knock and it shall be opened unto you” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
… with much labor. [“I sought the Lord] with my hands” (it is said) “by night before Him, and I was not deceived” ( Ps. lxxvii. 2 . See LXX [ Ps. lxxvi. 3 ]), that is, just as we seek what is lost, so let us seek God. Do we not concentrate our mind thereon? Do we not enquire of every one? Do we not travel from home? Do we not promise money?
St Jerome † AD 420 The Letters of St. Jerome 30
… “What honey is sweeter than to know the wisdom of God? others, if they will, may possess riches, drink from a jewelled cup, shine in silks, and try in vain to exhaust their wealth in the most varied pleasures. Our riches are to meditate in the law of the Lord day and night, to knock at the closed door,
St Augustine of Hippo † AD 430 The Confessions 6.11
… Great hope has risen upon us, the Catholic faith doth not teach what we conceived, and vainly accused it of. Her learned ones hold it as an abomination to believe that God is limited by the form of a human body. And do we doubt to ‘knock,’ in order that the rest may be ‘opened’?
St Augustine of Hippo † AD 430 The Confessions 12.1
… We hold the promise; who shall break it? “If God be for us, who can be against us?” “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.”
St Augustine of Hippo † AD 430 The Confessions 12.12
15. Which things considered as much as Thou givest, O my God, as much as Thou excitest me to “knock,” and as much as Thou openest unto me when I knock,
St Augustine of Hippo † AD 430 The Confessions 13.38
… But Thou, being the Good, needing no good, art ever at rest, because Thou Thyself art Thy rest. And what man will teach man to understand this? Or what angel, an angel? Or what angel, a man? Let it be asked of Thee, sought in Thee, knocked for at Thee; so, even so shall it be received, so shall it be found, so shall it be opened.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.16
… If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give good things to them that ask Him?”
St Augustine of Hippo † AD 430 City of God 17.12
… but these words fit those who, if they suffered great humiliations through persecution for the name of Christ, could call to mind that an exalted kingdom had been promised to the seed of David, and in desire of it, could say not despairingly, but as asking, seeking, knocking,
St Augustine of Hippo † AD 430 The Enchiridion 32
… it follows the willing to make his will effectual. Why are we taught to pray for our enemies, who are plainly unwilling to lead a holy life, unless that God may work willingness in them? And why are we ourselves taught to ask that we may receive,
St Augustine of Hippo † AD 430 The Enchiridion 117
… Now this is the true faith of Christ which the apos tle speaks of, “which worketh by love;” and if there is anything that it does not yet embrace in its love, asks that it may receive, seeks that it may find, and knocks that it may be opened unto it.
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 17
… But when it is sought as it deserves to be, it cannot withdraw or hide itself from its lovers. Hence its words, which you too are in the habit of repeating, "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you:"
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 18
34. Wake up a little, I beseech you, and see the harmony of both Testaments, making it quite plain and certain what should be the manner of life in our conduct, and to what all things should be referred. To the love of God we are incited by the gospel, when it is said, "Ask, seek, knock;"
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.14
… of Christ’s asking, "Who touched me?" The Pagans also might call Christ timid and envious, in not wishing five of the ten virgins to gain eternal life by entering into His kingdom, and in shutting them out, so that they knocked in vain in their entreaty to have the door opened, as if forgetful of His own promise, "Knock, and it shall be opened unto you;"
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 56
… For even this have they received; for the Only-begotten “gave them power to become the sons of God, even to them that believe on His name;” and He advised them to ask, to seek, and to knock, in order to receive, to find, and to have the gate opened to them,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.0
On the words of the Gospel, Matt. vii. 7 , “Ask, and it shall be given you;” etc. An exhortation to alms-deeds.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.1
… “Ask,” saith He, “and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 27.9
… she persevered, she knocked, as if she had already heard, “Ask, and receive; seek, and thou shalt find; knock, and it shall be opened unto thee.” She kept on, she knocked. For so the Lord when He spake these words, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.2
… for I know what is needful for thee. If so, Lord, why should I so much as pray at all? Thou wouldest not that I should use long prayers, yea rather Thou dost even bid me to use near none at all. And then what meaneth that precept in another place? For He who saith, “Use not many words in prayer,” saith in another place, “Ask, and it shall be given you.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 43.16
16. It is said, and it is true, and no deceiving saying, “Knock, and it shall be opened unto you;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 82.1
… I plead, I do not discuss it. Lo, Easter is at hand, give in thy name for baptism. If the festivity arouse thee not, let the very curiosity induce thee: that thou mayest know the meaning of, Whoso eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him.” That thou mayest know with me what is meant, “Knock, and it shall be opened unto thee:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 2
… and “wickedness imposed a lie upon itself.” For they said, “We know not.” And the Lord, because they shut the door against themselves, by professing ignorance of what they knew, did not open to them, because they did not knock. For it is said, “Knock, and it shall be opened unto you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.9
… as not seeking to abound in pleasures and good things of earth; but loving freely the true Spouse, not from Him wishing to receive aught that may delight, but Him alone proposing to itself, by whom it may be delighted. For what better than God will be given unto me? God loveth me: God loveth thee. See He hath proposed to thee, Ask what thou wilt.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.25
… the other from want was crying piteously, “I am poor and needy!” And what wouldest thou do, O poor and needy man? Beg at God’s door; “Knock, and it shall be opened unto thee.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 94.1
… For some mysteries in the Scriptures are shut up for this reason, not that they may be denied, but that they may be opened unto those who knock. If therefore ye knock with affection of piety, and sincere heartfelt love, He, who seeth from what motives ye knock, will open unto you.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.6
… and who would hesitate rather to believe this tongue, as prior to our own, and that from which these Psalms have been rendered into Latin? If then we wish to know how he sought out these commandments, or how they ought to be sought out, let us consider what our good Master, who both taught and gave them, saith: “Ask, and it shall be given you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.13
… but as the son of promise, who hungering and athirst after it, by seeking, by asking, by knocking,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.17
… for I longed for Thy commandments” ( ver. 131 ). What did he long for, save to obey the divine commandments? But there was no possibility of the weak doing hard things, the little one great things: he opened his mouth, confessing that he could not do them of himself: and drew in power to do them: he opened his mouth, by seeking, asking, knocking:
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.14
… “I have laid help upon one that is mighty, and have exalted one chosen out of my people.” For we say, in accordance with our Saviour’s words, that it is given to them that ask, and opened to them that knock and found by them that seek;
Pseudo-Clement The Clementine Homilies 3.52
… he who entereth through me entereth into life,’ there being no other teaching able to save. Wherefore also He cried, and said, ‘Come unto me, all who labour,’ that is, who are seeking the truth, and not finding it; and again, ‘My sheep hear my voice;’ and elsewhere, ‘Seek and find,’
7:8
Origen † AD 254 Origen's Commentary on Matthew 10.9
Now you will connect with the man seeking goodly pearls the saying, “Seek and ye shall find,” and this—“Every one that seeketh findeth.”
Origen † AD 254 Origen's Commentary on Matthew 14.25
… as if those who wished to remain pure in celibacy, but were mastered by their desires, had an excuse, we must say that, if we believe the Scriptures, why at all do we lay hold of the saying, “But they to whom it is given,” but no longer attend to this, “Ask and it shall be given you,” and to that which is added to it, “For every one that asketh receiveth”?
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… I also according to my insignificance have written these things, a man sprung from Adam, and fashioned by the hands of God, a disciple of the Holy Scriptures. For our Lord said:— Every one that asketh receiveth, and he that seeketh findeth, and for him that knocketh it shall be opened .
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… For by the fact that He commanded them to seek the glory that cometh from the only God, He declared the possibility of their obtaining what they sought. How then is the glory of the Almighty incommunicable, if it is even our duty to ask for the glory that cometh from the only God, and if, according to our Lord’s word, “every one that asketh receiveth
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… wherefore also he learns. He shows his hurt to the physician: sees at a glance, that he both knows the matter, and is willing to teach. Look how free he is from haughtiness; the outward appearance announced nothing splendid. So desirous was he of learning, and gave heed to his words; and that saying, “He that seeketh, findeth,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 20
[1.] “ To every careful thinker there is a gain” ( Prov. xiv. 23 , LXX.), saith the proverb; and Christ implied more than this, when He said, “He that seeketh findeth.” (
St Jerome † AD 420 The Letters of St. Jerome 53.10
… I put myself before the man who sits idle and, while I lay no claim to be a master, I readily pledge myself to be a fellow-student. “Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.”
St Augustine of Hippo † AD 430 On the Profit of Believing 30
… What is there whereby for him to call me back from believing, as if from rashness? If he bid me believe nothing; I believe not that this very true religion hath any existence in human affairs; and what I believe not to exist, I seek not. But He, as I suppose, will show it to me seeking it: for so it it written, “He that seeketh shall find.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.4
… He knew His beggar, and lo the Householder, the mighty rich One, rich, to wit, in riches spiritual and eternal, exhorteth thee and saith, “Ask, seek, knock; he that asketh receiveth, he that seeketh findeth, to him that knocketh it shall be opened.”
7:9
Tertullian † AD 220 On Prayer 6
… for “all other things the nations seek after.” The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, “Doth a father take away bread from his children, and hand it to dogs?” and again, “Doth a father give his son a stone when he asks for bread ?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.23
… or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give good things to them that ask Him?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“For what man is there of you,” saith He, “whom if his son ask bread, will he give him a stone?”
St John Chrysostom † AD 407 Homilies on First Corinthians 7
[3.] And though it be everywhere preached, still is it a mystery; for as we have been commanded, “what things we have heard in the ear, to speak upon the house tops,” so have we been also charged, “not to give the holy things unto dogs nor yet to cast our pearls before swine.” (St.
St John Chrysostom † AD 407 Homilies on Ephesians 19
… And hear what He Himself saith, “What man is there of you, who, if his son shall ask him for a loaf, will give him a stone? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him?” (
St John Chrysostom † AD 407 Homilies on Colossians 10
… but what? hear the prophet saying, “Like as a father pitieth his children, so the Lord pitied them that fear Him” ( Ps. ciii. 13 , Sept.) And again Christ saith, “What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent?” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
Here too is consolation. For if God is our Father, He cares for us as sons, as Christ says, “What man is there of you, whom if his son ask bread, will he give him a stone?” (
Pseudo-Clement The Clementine Homilies 3.56
… or shall ask a fish, and he will give him a serpent? If ye then, being evil, know to give good gifts to your children, how much more shall your heavenly Father give good things to those who ask Him, and to those who do His will!’
7:11
St Hippolytus † AD 235 The Refutation of All Heresies 5.12
… If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, “your Father which is in heaven,”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
… Whence two evangelists in one and the same place, in words in differing from each other, have made the same statement, for you read in Matthew: “If you, being evil, know how to give good gifts to your children; how much more shall your Father, Who is in heaven, give good things to them that ask Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“For if ye, being evil, know how to give good gifts unto your children, how much more your heavenly Father.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 60
… Wherefore also He added, “But one, that is, God;” and He said not, “but my Father,” that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, “If ye, being evil, know how to give good gifts to your children.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 50
… How should you? “As far as the heaven is from the earth,” Scripture says, “so far are My counsels from your counsels” ( Isa. xlv. 8 ): and again, “If ye,” He says, “being evil, know how to give good gifts unto your children, how much more your heavenly Father” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 8
… if you approach Him “without wrath,” having pure hands, “holy hands”: hands employed in almsgiving are holy. Approach Him thus, and you will certainly obtain your request. “For if ye being evil know how to give good gifts to your children, how much more shall your Father which is in Heaven give good things to them that ask Him?” (
St Jerome † AD 420 Against the Pelagians 3.6
… However great the patriarch, prophet, or Apostle may be, it is
St Augustine of Hippo † AD 430 The Confessions 11.22
… Of whom shall I inquire concerning these things? And to whom shall I with more advantage confess my ignorance than to Thee, to whom these my studies, so vehemently kindled towards Thy Scriptures, are not troublesome? Give that which I love; for I do love, and this hast Thou given me. Give, Father, who truly knowest to give good gifts unto Thy children.
St Augustine of Hippo † AD 430 Letters of St. Augustin 218.1
… For “you have made choice of instruction from your youth upwards, that you may still find wisdom even to grey hairs;” for “wisdom is the grey hair unto men, and an unspotted life is old age;” which may the Lord, who knoweth how to give good gifts unto His children, give to you asking, seeking, knocking.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 56
… “If ye, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him?”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 32
… Although I should not have dared to say this of them (for who would be so bold as to call them evil who have God for their Father?) unless the Lord had Himself said: “If ye then, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him?”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.4
… “And if ye, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 11.1
… Or if he ask a fish, will he give him a serpent? Or if he ask an egg, will he offer him a scorpion? If ye then,” saith He, “though ye be evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 40.2
… In the first place ye ought to know, that after a certain sort we are all evil. Yes, doubtless after a certain sort are we all evil; but after no sort are we all good. For can we compare ourselves with the Apostles, to whom the Lord Himself said, “If ye then being evil know how to give good gifts unto your children?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.6
… “Ask, and it shall be given you.” And a little lower, “If ye then,” He saith, “being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him.”
John Cassian † AD 435 The Conferences of John Cassian 23.4
… In whose sight even the apostles themselves, who in the excellence of their calling in many ways went beyond the goodness of mankind, are said to be evil, as the Lord thus speaks to them: “If ye then being evil know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask Him.”
7:12
Tatian † AD 180 The Diatessaron 10
… and if he ask him for an egg, will [30] he, think you, extend to him a scorpion? If ye then, although being evil, know the gifts which are good, and give them to your children, how much more shall your [31] Father which is in heaven give the Holy Spirit to them that ask him?
Tertullian † AD 220 Scorpiace 10
… Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, “Whom do men say that I am?” And, “As ye would that men should do to you, do ye likewise so to, them.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 28
… This is the first commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.” “On these two commandments hang all the law and the prophets.” And again: “Whatsoever good things ye would that men should do unto you, do ye even so to them. For this is the law and the prophets.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… And that is quite in accordance with the truth which we have learned now, to wit, that if one prevails in the keeping of the two commandments, he fulfils the whole law and the prophets.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.22
22. Also in respect of penalty, I say that all men are not equal. He that has done great wickedness is greatly tormented. And he that has offended not so much is less tormented. Some shall go into outer darkness, where there is weeping and gnashing of teeth .
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 13.7
… Wherefore Christ, for the purpose of declaring this, and shewing that He was not introducing a strange law, or one which surpassed our nature, but that which He had of old deposited beforehand in our conscience, after pronouncing those numerous Beatitudes, thus speaks; “All things whatsoever ye would that men should do to you, do ye even so to them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“For all things,” saith He, “whatsoever ye would that men should do to you, do ye also to them.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 17
… And if a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men. “For whatsoever ye would that they should do unto you, do ye also unto them.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 77
… For it is not possible that the man who hath taken hold on the first should not possess the second also. For at one time He said, “On this the Law and the Prophets hang” ( Matt. xxii. 40 ); and at another, “Whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets.” (
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.6
… but, because tears are an indication of grief, he wishes you to feel the distresses of another as if they were your own. And just as you would wish aid to be given you if you were in such tribulation, so should you help another in accordance with the statement, “Whatsoever ye would that men should do unto you, do ye even so
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.28
… thus truly loving his neighbour as himself, and doing to others as he would have others do to him if he required their help,—a duty to the statement of which our Lord added these words, “This is the law and the prophets.”
St Augustine of Hippo † AD 430 City of God 14.8
… “There is no contentment to the wicked, saith the Lord;” as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: “Whatsoever ye would that men should do unto you, do ye even so unto them?”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.14
… and that, since every nation has a different custom, and right must remain unchangeable, it becomes manifest that there is no such thing as right at all. Such men did not perceive, to take only one example, that the precept, “Whatsoever ye would that men should do to you, do ye even so to them,”
St Augustine of Hippo † AD 430 On the Holy Trinity 8.7
… the love of our neighbor, as in that text, “Bear ye one another’s burdens, and so fulfill the law of Christ;” and again, “For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself;” and in the Gospel, “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the prophets.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 52.6
… Be he then a rule to himself for seeing: out of himself he shall be judged. Moreover, if he do what is written, “Thou shalt love thy neighbour as thyself;” and, “Whatsoever good things ye will that men should do unto you, these also do ye do unto them:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.1
… Inasmuch as the hand of our Maker in our very hearts hath written this truth, “That which to thyself thou wouldest not have done, do not thou to another.” Of this truth, even before that the Law was given, no one was suffered to be ignorant, in order that there might be some rule whereby might be judged even those to whom Law had not been given.
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… but they had all things common.” For there was no laying of accusations against each other among them, except what was friendly; neither ought there ever to be such among their followers or among believers: for the Lord says, “Do not that to another which thou wouldst not have done to thyself.”
Pseudo-Clement The Clementine Homilies 12.32
… And as he wishes to be praised, and blessed, and honoured, and to have all his sins forgiven, thus he does to his neighbour, loving him as himself. In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets
7:13
Tatian † AD 180 The Diatessaron 10
[32] Enter ye by the narrow gate; for the wide gate and the broad way lead to destruction, [33] and many they be which go therein. How narrow is the gate and straitened the way leading to life! and few be they that find it.
Tertullian † AD 220 The Five Books Against Marcion 2.13
… But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read how broad is the road to evil,
Tertullian † AD 220 On Fasting 17
… Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does “the Spirit by measure.” More easily, it may be, through the “strait gate”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… Concerning these, it is said, the Saviour has expressly declared that “straight and narrow is the way that leadeth unto life, and few there are that enter upon it; whereas broad and spacious is the way that leadeth unto destruction, and many there are that pass through it.”
St Hippolytus † AD 235 On Daniel 6
18. “And they went out at privy doors;” showing thus by anticipation, that he who desires to partake of the water in the garden must renounce the broad gate, and enter by the strait and narrow.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.7
… and hope does not confound; because the love of God is infused in our hearts by the Holy Spirit, which is given unto us.” On this same subject, according to Matthew: “How broad and spacious is the way which leadeth unto death, and many there are who go in thereby: how straight and narrow is the way that leadeth to life, and few there are that find it!”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 2.23.8
8. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, ‘What is the gate of Jesus?’
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… Therefore the Gospel rebukes Satan, saying, ‘Get thee behind Me, Satan .’ But us it calls to itself, saying, ‘Enter ye in at the strait gate.’ And again, ‘Come, blessed of My Father, inherit the kingdom which is prepared for you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.7
… Be not then henceforth a viper, but as thou hast been formerly a viper’s brood, put off, saith he, the slough of thy former sinful life. For every serpent creeps into a hole and casts its old slough, and having rubbed off the old skin, grows young again in body. In like manner enter thou also through the strait and narrow gate
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.23
23. Would that I might mortify my members that are upon the earth, would that I might spend my all upon the spirit, walking in the way that is narrow and trodden by few, not that which is broad and easy.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 38
And how said He before, “The gate is narrow and the way strait?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, “Broad is the way that leadeth to destruction, and many there be which go away by it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
… even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. (
St Jerome † AD 420 The Letters of St. Jerome 133.7
… Answer me this: are they easy or are they difficult? If they are easy, then produce some one who has fulfilled them all. Explain also the words of the psalmist: “thou dost cause toil by thy law,” and “because of the words of thy lips I have kept hard ways.” And make plain our Lord’s sayings in the gospel: “enter ye in at the strait gate;”
St Augustine of Hippo † AD 430 The Confessions 6.5
… These things I meditated upon, and Thou wert with me; I sighed, and Thou heardest me; I vacillated, and Thou didst guide me; I roamed through the broad way
St Augustine of Hippo † AD 430 The Confessions 6.14
… But when we began to reflect whether the wives which some of us had already, and others hoped to have, would permit this, all that plan, which was being so well framed, broke to pieces in our hands, and was utterly wrecked and cast aside. Thence we fell again to sighs and groans, and our steps to follow the broad and beaten ways
St Augustine of Hippo † AD 430 On Christian Doctrine 2.16
… and to put it off, too, by coming through a narrow place, according to the saying of our Lord, “Enter ye in at the strait gate!”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.11
… not for seven days, but always, as was typified by the number seven, for days are always counted by sevens. And if this observance is somewhat difficult in this world since the way which leads to life is strait and narrow,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 14.3
… For when the serpent is weighed down with age, and he feels the burden of his many years, he contracts and forces himself into a hole, and lays aside his old coat of skin, that he may spring forth into new life. Imitate him in this, thou Christian, who dost hear Christ saying, “Enter ye in at the strait gate.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 61
… Through the “strait gate” but “few” can “enter.” In another place He saith Himself, “Strait and narrow is the way which leadeth unto life, and few there be that go thereby: but broad and spacious is the way that leadeth to destruction, and many there be which walk thereby.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.5
5. But he had been swollen up by pride, and by this swelling could not return by the strait way. He who became the Way, crieth out, “Enter ye in by the strait gate.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.13
… For the field is also “the broad way, that leadeth to destruction:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 25.4
4. “Let them be confounded who do vain things unrighteously.” Let them be confounded who act unrighteously for the acquiring things that pass away. “Make Thy ways, O Lord, known to me, and teach me Thy paths” ( ver. 4 ): not those which are broad, and lead the many to destruction;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.1.9
… The “way of the ungodly” is but a transitory happiness; at the end of the way the happiness is at an end also. Why? Because that way is “the broad road;” its termination leads to the pit of hell. Now, thy way is narrow; and “few there be” that enter in through it:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.7
… 4 ). Behold the way by which thou wouldest fain have gone. Behold the “multitude that fill the Broad way.” It is not without reason “that” road leads to the amphitheatre. It is not without reason it leads to Death. The “broad way” leads unto death,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.14
… Ye were seeking “broad ways.” What do I tell you? This is the way we go to everlasting life; by the way ye wish to walk, ye are going to death. How “broad and wide is the road that leads to destruction: and” how “many there be that find it! How strait and narrow the way that leadeth unto life, and” how “few there be” that walk therein!
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.8
… yet they abound in those things, through want of which I toil.” Be not envious against sinners. What they receive, thou seest; what is in store for them, seest thou not?…Wilt thou not believe even the Lord thy God, who saith, “Broad and spacious is the way that leadeth to destruction, and many there be that walk by it”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… What is figured under the name of streets but the latitude of this present life? For, because in Greek speech the word for latitude is πλάτος , streets ( plateæ ) have been so called from their breadth, or latitude. But the Truth in person says, Broad and spacious is the way that leadeth to destruction (
Pseudo-Clement The Clementine Homilies 18.17
… Wherefore it is that He says, ‘For say not that the way has been hid from me.’ But by the way is meant the mode of life; for Moses says, ‘Behold, I have set before thy face the way of life and the way of death.’ And the Teacher spoke in harmony with this:
7:14
Tatian † AD 180 The Diatessaron 10
[32] Enter ye by the narrow gate; for the wide gate and the broad way lead to destruction, [33] and many they be which go therein.
St Hippolytus † AD 235 The Refutation of All Heresies 4.48
… For the term Helice seems to signify a certain circling and revolution towards the same points. There is likewise a certain other “Small Bear” (Cynosuris), as it were some image of the second creation—that formed according to God. For few, he says, there are that journey by the narrow path.
Origen † AD 254 Origen Against Celsus 6.16
… had been imbued with a love of truth, he would have turned his attention to the point why a camel—that one of animals which, as regards its physical structure, is crooked—was chosen as an object of comparison with a rich man, and what signification the “narrow eye of a needle” had for him who saw that “strait and narrow was the way that leadeth unto life;”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.11
… For it is a good way that leads the good man to the good father, the man who, from the good treasure of his heart, brings forth good things, and who is a good and faithful servant. This way is narrow, indeed, for the many cannot bear to walk in it and are lovers of their flesh; but it is also hard-pressed
Origen † AD 254 Origen's Commentary on the Gospel of John 10.28
… but here Jesus is recorded to have been at the feast; when at Jerusalem He was at the passover during the feast, and many believed, even though only in His name. We ought to notice certainly that “many” are said to believe, not in Him, but in His name. Now, those who believe in Him are those who walk in the straight and narrow way,
Origen † AD 254 Origen's Commentary on Matthew 12.12
… who come to Him, as it is recorded in Luke in these words, “Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able;” and also that which is written in the Gospel of Matthew thus, “For narrow is the gate, and strait is the way that leadeth unto life, and few be they that find it.”
Origen † AD 254 Origen's Commentary on Matthew 14.1
… But he who has the power will consider whether this agreement and a congregation of this sort in the midst of which Christ is, can be found in more, since “narrow and straightened is the way that leadeth unto life, and few be they that find it.”
St Basil the Great † AD 379 The Letters 42.5
… Here is the Mount of Olives, whither Christ came and prayed, and taught us to pray. Here is Christ the lover of the wilderness, for He says “Where two or three are gathered together in my name there am I in the midst of them.” “Here is the strait and narrow way which leadeth unto life.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… or, if not, along as many as may be; or else along some of them? And even if this may not be, it would still be a great thing, at least as it appears to me, to travel excellently along even one.—“You are right in your conception.”—What then when you hear there is but One way, and that a narrow one,
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… xix. 24 .) but of the poor the contrary, “If thou wilt be perfect, sell that thou hast, and give to the poor; and come, follow Me; and thou shalt have treasure in heaven.” ( Matt. xix. 21 .) But if ye will, let us see what is said on either side. “Narrow and straitened is the way,” He saith, “that leadeth unto life.” (
St John Chrysostom † AD 407 Homilies on Philippians 15
… 11 .) And “if thou come near to serve the Lord, prepare thy soul for temptation.” ( Ecclus. xi. 1 .) And Christ also said to His disciples, “In the world ye shall have tribulation, but be of good cheer.” ( John xvi. 33 .) And again, “Ye shall weep and lament, but the world shall rejoice.” ( John. xvi. 20 .) And again, “Narrow and straitened is the way.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 9
But we, chaining ourselves down with numberless cares, and carrying with us the numberless burdens of this life, staring about, and loosely rambling, how do we expect to travel in that narrow road? He has not merely said that “narrow is the way” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 17
There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils, that you be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is “strait and narrow.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, “In the world ye shall have tribulation.” ( John xvi. 33 .) And again, “Ye shall weep and lament, but the world shall rejoice.” ( John xvi. 20 .) And, that “Strait and narrow is the way that leadeth unto life.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
[9.] Affliction is a great good. “Narrow is the way” (
St Jerome † AD 420 The Letters of St. Jerome 22.25
… For though you may say: “I will rise now and go about the city: in the streets and in the broad ways I will seek Him whom my soul loveth,” and though you may ask the watchmen: “Saw ye Him whom my soul loveth?” no one will deign to answer you. The Bridegroom cannot be found in the streets: “Strait and narrow is the way which leadeth unto life.”
St Jerome † AD 420 Against the Pelagians 2
vii. 14 . “Narrow is the gate which leadeth to life.” How can you say that the commandments are easy?
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.30
30. The same [Church] is spoken of, when, in regard to the fewness of her numbers as compared with the multitude of the wicked, it is said: “Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.14
… “Thou hast turned aside our goings out of Thy way.” Our “goings” were in the pleasures of the world; our “goings” were in the midst of temporal prosperities. Thou hast taken “our goings out of Thy way;” and hast shown us how “strait and narrow is the way that leadeth unto life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.7
… to abide in the flesh is necessary because of you.” A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor doth any man suffer this longing, but he that hath begun to walk in that narrow way:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.1
… because we have not come at that time when these things were read with zest, in that tribulation abounded. But again if we think of the abundance of tribulations, and observe the way wherein we are walking (if indeed we do walk in it), how narrow it is, and how through straits and tribulations it leadeth unto rest everlasting,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.8
… entangled I am, deliver Thou. For no one will deliver from entanglings except Thee. There stand round about us the nooses of divers cares, on this side and on that we are torn as it were with thorns and brambles, we walk a narrow way, perchance we have stuck fast in the brambles: let us say to God, “Thou art my deliverer.” He that showed us the narrow way,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.18
… That one which suffers not this, let it not speak. But if it is a Christian soul, it knows that it suffers evils: if it owns in itself its own sufferings, let it own herein its own voice; but if it is without suffering, let it also be without the voice; but that it may not be without suffering, let it walk along the narrow way,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.5
… 35 ). My desire is powerless, unless Thou Thyself makest me to go where I desire. And this is surely the very path, that is, the path of God’s commandments, which he had already said that he had run, when his heart was enlarged by the Lord. And this he calleth a “path,” because “the way is narrow which leadeth unto life;”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 109
… “ye shall have tribulation,” and “if they have persecuted me they will also persecute you,” and “If they have called the master of the house Beelzebub how much more shall they call them of his household,” and “The time cometh when whosoever killeth you will think he doeth God service,” and “Straight is the gate and narrow the way which leadeth unto life,”
Pope St Leo I the Great † AD 461 Letters 85
… But that this may be properly observed and guarded, the integrity of the catholic Faith must first of all be preserved, and, because in all cases “narrow” and steep “is the way that leadeth unto life
Pope St Leo I the Great † AD 461 Letters 129
… And against this danger it behoves the rulers of the churches especially to guard and to avert from the minds of simple folk lies which are coloured by a certain show of truth . “For narrow and steep is the way which leads to life
Pope St Leo I the Great † AD 461 Sermons 49
And thus is perfectly fulfilled that assurance of the Truth, by which we learn that “narrow and steep is the way that leads to life
Pope St Leo I the Great † AD 461 Sermons 90
And lest we should be led by despair into sheer inaction, He promises that the Divine power shall make those things possible which are to man impossible from his own lack of power: “for narrow and strait is the way which leadeth unto life
7:15
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 5
… He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing,
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 2
Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom “a defiling influence has gone forth into all the earth.” But where the shepherd is, there do ye as sheep follow. For there are many wolves in sheep’s clothing,
St Ignatius of Antioch † AD 108 Epistle to Hero, a Deacon of Antioch 2
Every one that teaches anything beyond what is commanded, though he be [deemed] worthy of credit, though he be in the habit of fasting, though he live in continence, though he work miracles, though he have the gift of prophecy, let him be in thy sight as a wolf in sheep’s clothing,
St Justin Martyr † AD 165 The First Apology 16
… For many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire.”
St Justin Martyr † AD 165 Dialogue with Trypho 35
… For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, ‘Many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly they are ravening wolves.’ ”
Tatian † AD 180 The Diatessaron 10
… for its foundation was laid on [47] rocks. And every one that heareth these my words, and doeth them not, is like [48] the foolish man which built his house on sand, without foundation: and the rain descended, and the rivers overflowed, and the winds blew, and smote upon that house, and it fell: and the fall of it was great.
St Irenaeus of Lyons † AD 202 Against Heresies 1.pref.2
… again, what inexperienced person can with ease detect the presence of brass when it has been mixed up with silver?” Lest, therefore, through my neglect, some should be carried off, even as sheep are by wolves, while they perceive not the true character of these men,—because they outwardly are covered with sheep’s clothing (against whom the Lord has enjoined
Tertullian † AD 220 The Prescription Against Heretics 1
The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass;
Tertullian † AD 220 The Prescription Against Heretics 4
… and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many “ravening wolves shall come in sheep’s clothing.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 15
… Manes , however, held back, because he did not find a suitable reply; for he was pondering the conclusion which might be drawn from either of two answers which he might make, turning the matter over thus in his thoughts: If I say that they are converted, he will meet me with that statement which is recorded in the Gospel about the trees;
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… He desired, accordingly, rather to open up to us the ways of the fullest life by a brief path, lest perchance, after we had traversed lengthened courses of our own, we should find our day prematurely closing upon us in night, and lest, while outwardly indeed we might appear splendid to men’s view, we should inwardly be comparable only to ravening wolves,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.16.8
… and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets.
Eusebius of Caesarea † AD 339 The Life of Constantine 3.63
… These were pests of society, who ruined whole cities under the specious garb of religious decorum; men whom our Saviour’s warning voice somewhere terms false prophets and ravenous wolves: “Beware of false prophets, which will come to you in sheep’s clothing, but inwardly are ravening wolves. By their fruits ye shall know them.”
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.3
… Therefore He suffered them not to speak such words, neither would He have us to suffer such, but hath charged us by His own mouth, saying, ‘Beware of false prophets, which come to you in sheeps’ clothing, but inwardly they are ravening wolves
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 20
… On this account, the wolf puts on the skin of the sheep, sepulchres deceive by their whitened exteriors
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.1
… not that he may reascend to where he was, for having made his heart hard as an anvil , he has henceforth a will that cannot repent; but in order that he may envelope those who are living an Angelic life in a mist of blindness, and a pestilent condition of unbelief. Many wolves are going about in sheeps’ clothing
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
109. We then were wild beasts, and therefore the Lord said: “Beware of false prophets, which come in sheep’s clothing, but inwardly are ravening wolves.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
8. “Beware of false prophets, for they will come to you in sheep’s clothing, but inwardly they are ravening wolves.”
St Jerome † AD 420 The Letters of St. Jerome 22.38
… For if—as they allege—the devil is the author of the body, how can they honor that which is fashioned by their foe? No; it is because they know that the name virgin brings glory with it, that they go about as wolves in sheep’s clothing.
St Jerome † AD 420 The Letters of St. Jerome 147.11
… especially if he were ignorant of your tragical career and had read the letters of commendation which your bishop had addressed to other prelates? Unhappy man! you transformed yourself into an angel of light; and while you were in reality a minister of Satan, you pretended to be a minister of righteousness. You were only a wolf in sheep’s clothing;
St Augustine of Hippo † AD 430 Letters of St. Augustin 44.4
4. As the falsity of his statement, however, was apparent, a hasty retreat from it was made in a cloud of confused words, in the midst of which he quoted the Lord’s words: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.”
St Augustine of Hippo † AD 430 Against Lying 12
… Was there not room there to give this advice and say, And do ye, that ye may find them out, assume wolves’ clothing, but within be ye sheep still? Not this saith He: but when he had said, “Many will come to you in sheep’s clothing, but within are ravening wolves;”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.4
… And so the psalm goes on to say, "Thou wast my guide, because Thou art become my hope, a tower of strength from the face of the enemy." By means of His promises, which are like spears and javelins stored up in a strongly fortified place, the enemy is not only guarded against, but overthrown, as he clothes his wolves in sheep’s clothing,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 2.7
11. Answer me this, ye ravening wolves, who, seeking to be clad in sheep’s clothing,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.20
… but the baptism of the Church of Christ dispersed throughout the world, from which peace itself came into Africa, they repudiate, to the sacrilegious wounding of the peace of Christ. Which, therefore, are rather the false prophets, who come in sheep’s clothing, while inwardly they are ravening wolves,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.74
… But it will be said that these very men themselves praise and preach the Lord Christ. They are therefore those of whom He says Himself, "They come unto you in sheep’s clothing, but inwardly they are ravening wolves. By their fruits ye shall know them."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.58
Chapter 58.— 70. For when he quoted a passage from the gospel as making against us, where our Lord says, "They will come to you in sheep’s clothing, but inwardly they are ravening wolves; ye shall know them by their fruits,"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.12
… “But he that exalteth himself, shall be abased.” Our Lord God is able to abase them. Now the wolf is the devil, he lieth in wait to deceive, and they that follow him; for it is said that “they are clothed indeed with the skins of sheep, but inwardly they are ravening wolves.”
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 25
[66.] It was for this reason that the Saviour cried, “Beware of false prophets who come to you in sheep’s clothing, but inwardly they are ravening wolves.”
Pope St Leo I the Great † AD 461 Letters 22
There are some “in sheep’s clothing, but inwardly they are ravening wolves
Pope St Leo I the Great † AD 461 Sermons 16
… because “their words,” as says the blessed Apostle, “do creep as doth a gangrene .” They creep in humbly, they arrest softly, they bind gently, they slay secretly. For they “come,” as the Saviour foretold, “in sheeps’ clothing, but inwardly they are ravening wolves
7:16
Tatian † AD 180 The Diatessaron 10
[34] Beware of false prophets, which come to you in sheep’s clothing, while within [35] they are ravening wolves.
Tertullian † AD 220 The Prescription Against Heretics 30
… Having been imposed on by her vigorous spirit, he committed to writing the revelations which he had learned of her. Persons are still living who remember them,—their own actual disciples and successors,—who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 17
… But just as, when a man desires to make any purchase, he does not produce the money unless he first ascertains by tasting the object whether it is of a dry or a moist species, so I shall not admit to you that the tree is evil and utterly corrupt, unless the quality of its fruit is first exhibited; for it is written, that “the tree is known by its fruits.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“By their fruits ye shall know them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 42
Yea, and what He had said before, this He establishes now also; that a good tree cannot bring forth evil fruit, nor again can the converse be. So that their charges were against all consistency and nature.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
Whence then had these the advantage? From the virtue in their soul. Seest thou how everywhere practice is required, and the proof by works? “For by their fruits,” saith He, “ye shall know them.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.4
… That is a certain and most true saying of our God, “By their fruits ye shall know them,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 29.6
6. I reminded them also of a passage in the Gospel which I had expounded the day before, in which it is said of the false prophets: “Ye shall know them by their fruits.”
St Augustine of Hippo † AD 430 The Enchiridion 15
But when we say that evil springs out of good, let it not be thought that this contradicts our Lord’s saying: “A good tree cannot bring forth evil fruit.” For, as He who is the Truth says, you cannot gather grapes of thorns,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.21
Chapter 21.—23. Lastly, it has been said, as he himself has also quoted, "Ye shall know them by their fruits:"
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.41
… If, therefore,” he continues, “original evil is derived even from marriage, the cause of the evil is the compact of marriage; and that must needs be evil by which and from which the evil fruit has made its appearance; even as the Lord says in the Gospel: ‘A tree is known by its fruits.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.13
… They cannot say ought else who sit in Moses’ seat, and it is it that speaks by them, not they themselves. What then is, “Do men gather grapes of thorns, or figs of thistles?” and, “Every tree is known by his fruit”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.5
… Hirelings are also found among ourselves, but the Lord alone distinguisheth them. He that searcheth the heart, distinguisheth them; and yet sometimes we know them ourselves. For it was not without a purpose that the Lord Himself said also of the wolves: “By their fruits ye shall know them.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.5
… and when in conversation it is demanded of them, of what communion they are, unless they say that they are of his party, they cannot be recognised.…Or perhaps you will say that it is written, “Ye shall know them by their works”?
7:17
Tatian † AD 180 The Diatessaron 10
[34] Beware of false prophets, which come to you in sheep’s clothing, while within [35] they are ravening wolves. But by their fruits ye shall know them. For every tree is known by its fruit. For figs are not gathered of thorns, neither are grapes plucked of [36] briers.
Tertullian † AD 220 On the Flesh of Christ 8
… Now, if the world is a fault, as is the body, such must be its parts—faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And “a corrupt tree must needs bring forth evil fruit.”
Tertullian † AD 220 Appendix: Against All Heresies 6
After him emerged a disciple of his, one Marcion by name, a native of Pontus, son of a bishop, excommunicated because of a rape committed on a certain virgin. He, starting from the fact that it is said, “Every good tree beareth good fruit, but an evil evil,”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
… For as the Father and the Son have, so too the Holy Spirit also has goodness. And the Apostle also taught this when he said: “Now the fruit of the Spirit is peace, love, joy, patience, goodness.” For who doubts that He is good Whose fruit is goodness. For “a good tree brings forth good fruit.”
St Ambrose of Milan † AD 397 Concerning Repentance 2.4
… And He rightly added: “A good tree bringeth forth good fruits, but a bad tree bringeth forth bad fruits,”
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.23
… At all events, to cut short a long discussion, I can point out whence I received the Περὶ ᾽Αρχῶν , namely, from those who copied it from your manuscript. We want in like manner to know whence your copy of it came; for if you are unable to name any one else as the source from which it was derived, you will yourself be convicted of falsifying it.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.8
Chapter 8.— 9. When he hears, "Every good tree bringeth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.6
Chapter 6.— 12. Petilianus said: "This being the case, brethren, what perversity must it be, that he who is guilty through his own sins should make another free from guilt, when the Lord Jesus Christ says, ‘Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.44
Chapter 44.— 53. Then a little after, as he had said, "This being so, brethren, what perversity must that be, that he who is guilty by reason of his own faults should make another free from guilt, whereas the Lord Jesus Christ says, ‘Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit: do men gather grapes of thorns?’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.50
… In that first portion, therefore, of his writings to which I first replied, these are the passages of Scripture which he conceives to be opposed to us: "Every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. Do men gather grapes of thorns?"
7:18
Tatian † AD 180 The Diatessaron 10
… But by their fruits ye shall know them. For every tree is known by its fruit. For figs are not gathered of thorns, neither are grapes plucked of [36] briers. Even so every good tree bringeth forth good fruit, but the evil tree bringeth [37] [Arabic, p. 41] forth evil fruit.
Tertullian † AD 220 Against Hermogenes 13
Here the question will arise How creatures were made good out of it, which were formed without any change at all? How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit,
St Hippolytus † AD 235 The Refutation of All Heresies 10.15
… And they allege that (the just Being) made all things out of subjacent matter, for that he made them not well, but irrationally. For it is requisite that the things made should be similar to the maker; wherefore also they thus employ the evangelical parables, saying, “A good tree cannot bring forth evil fruit,”
Origen † AD 254 Origen De Principiis 2.5.4
4. They again recall us, however, to the words of Scripture, by bringing forward that celebrated question of theirs, affirming that it is written, “A bad tree cannot produce good fruits; for a tree is known by its fruit.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 5
… For these men refer the beginning and the end and the paternity of these ills to God Himself,—“whose end is near a curse.” For they do not believe the word spoken by our Saviour and Lord Jesus Christ Himself in the Gospels, namely, that “a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 13
… For who ought to be believed? Should it be those masters of yours whose enjoyment is in the flesh, and who pamper themselves with the richest delights; or our Saviour Jesus Christ, who says, as it is written in the book of the Gospels, “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit,”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… Every planting that My Father hath not planted shall be rooted up . This tree, therefore, will yield its fruits. Now in all other passages where God’s Word teaches some lesson from the fruits of trees, it mentions them as making fruit rather than as yielding fruit, as when it says: A good tree cannot make evil fruits
St Gregory of Nyssa † AD 395 On Virginity 8
… for “if the tree is corrupt” (as the Gospel says), “the fruit also of the tree will be like it
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… Yet for a man to be changed, and so become good, and subject to Him, is easy. For he does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel also, “A corrupt tree cannot bring forth good fruit” (
St Augustine of Hippo † AD 430 City of God 14.13
… The wicked deed, then,—that is to say, the trangression of eating the forbidden fruit,—was committed by persons who were already wicked. That “evil fruit”
St Augustine of Hippo † AD 430 The Enchiridion 15
But when we say that evil springs out of good, let it not be thought that this contradicts our Lord’s saying: “A good tree cannot bring forth evil fruit.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.19
… For the Lord declares that “a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit;”
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.43
… Wherefore, if a human being is said to be the fruit of marriage, in the sense of the good fruit of a good tree, then undoubtedly a human being could never have been born in fornication. “For a corrupt tree bringeth not forth good fruit.”
John Cassian † AD 435 The Conferences of John Cassian 23.4
… “A good tree cannot bring forth evil fruit;” and: “a good man out of the good treasure of his heart brings forth good things;” and: “Well done, good and faithful servant;”
7:19
Tatian † AD 180 The Diatessaron 10
… The good tree cannot bring forth evil fruit, neither can the [38] evil tree bring forth good fruit. The good man from the good treasures that are in his heart bringeth forth good things ; and the evil man from the evil treasures that are in his heart bringeth forth evil things : and from the overflowings of the [39] heart the lips speak.
St Irenaeus of Lyons † AD 202 Against Heresies 5.10
… “But thou, being a wild olive-tree,” he says, “hast been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree.” As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is “cut off, and cast into the fire;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.”
7:20
Tatian † AD 180 The Diatessaron 10
… The good man from the good treasures that are in his heart bringeth forth good things ; and the evil man from the evil treasures that are in his heart bringeth forth evil things : and from the overflowings of the [39] heart the lips speak. Every tree that beareth not good fruit is cut down and cast [40, 41] into the fire.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“Wherefore by their fruits ye shall know them.”
St Augustine of Hippo † AD 430 City of God 16.2
… for the passion of Christ, which was signified by that man’s nakedness, is at once proclaimed by their profession, and dishonored by their wicked conduct. Of such, therefore, it has been said, “By their fruits ye shall know them.”
7:21
Pope St Clement I † AD 99 The Second Epistle of Clement 4
Let us, then, not only call Him Lord, for that will not save us. For He saith, “Not every one that saith to me, Lord, Lord, shall be saved, but he that worketh righteousness.”
St Justin Martyr † AD 165 The First Apology 16
… For many shall come in My name, clothed outwardly in sheep’s clothing, but inwardly being ravening wolves. By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire.”
Tatian † AD 180 The Diatessaron 10
… and the evil man from the evil treasures that are in his heart bringeth forth evil things : and from the overflowings of the [39] heart the lips speak. Every tree that beareth not good fruit is cut down and cast [40, 41] into the fire. Therefore by their fruits ye shall know them.
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… And again, it is said, the Saviour has declared, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.28
… Hence it is that Jesus does not trust Himself to him who believes in His name. We must, therefore, cleave to Him rather than to His name, lest after we have done wonders in His name, we should hear these words addressed to us which He will speak to those who boast of His name alone.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.16
… is no ground for any one, for the circumvention of Christian truth, opposing to us the name of Christ, and saying, “All who are baptized everywhere, and in any manner, in the name of Jesus Christ, have obtained the grace of baptism,”—when Christ Himself speaks, and says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.20
… nevertheless, not what I will, but what Thou wilt.” Also in the daily prayer: “Thy will be done, as in heaven, so in earth.” Also according to Matthew: “Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.26
… but there are only few who attain to it. And they, by deep thought, by careful deliberation, spend no little labour so as to be able to attain to that blessed and virtuous life, and to approach its likeness in their actions. “For not he that saith to Me Lord, Lord, shall enter into the kingdom of heaven, but he that doeth those things that I say.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.17
130. “Not all,” says Christ, “that say unto Me, Lord, Lord, shall enter into the kingdom of heaven!”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.2
12. “ Not every one that saith unto Me Lord, Lord, shall enter into the kingdom of heaven,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 29
… Else why do I weary myself in vain, and talk uselessly, if ye are to remain in the same state, if the Church services work no good in you? Nay, you will say, we pray. And what of that? “Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of heaven; but he that doeth the will of My Father which is in heaven.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
… so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil. For “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven”; and again, “I know you not; depart from me, ye that work iniquity.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
“Is it then enough,” saith one, “to believe on the Son, that one may have eternal life?” By no means. And hear Christ Himself declaring this, and saying, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
… But it is not the time to refute these things now. [4.] Yet that a right faith availeth nothing if the life be corrupt, both Christ and Paul declare, having taken the more care for this latter part; Christ when He teacheth, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven” (
St Augustine of Hippo † AD 430 On the Holy Trinity 9.10
… And that which the apostle says, must be taken according to this last kind of word, “No man can say that Jesus is the Lord, but by the Holy Ghost;” since those also say this, but according to another meaning of the term “word,” of whom the Lord Himself says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 25
… For He Himself has foretold these things, and speaks to this effect in the Gospel: ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father. Many shall say unto me in that day, Lord, Lord, in thy name we have eaten and drunken.’
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.3
3. Let us then ask Christ Himself, and learn from His own mouth, what is the chief means of our salvation. Who shall enter, O Christ, into Thy kingdom? He that doeth the will of my Father in heaven,
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.53
… For your blood-stained conscience makes your feeble prayers of no effect; because the Lord God regards purity of conscience more than the words of supplication, according to the saying of the Lord Christ, ‘Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 25.9
… because though He walk upon the sea, that is, though all the nations of men in this world are subject unto Him; yet is He no phantom, and therefore He doth not speak falsely, when He saith, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 50.1
… of Heaven?” But inasmuch as He was such a Master as could see beforehand things to come, we understand, Brethren, that this man, if he had followed Christ, would have been sure to “seek his own things, not the things which are Jesus Christ’s.” For He hath said Himself, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.2
… Of this the Lord bids beware. If it is servants that He bids, and the Lord that bids, let us beware; lest we hear, “Why say ye to Me, Lord, Lord, and do not the things which I say?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.9
9. But attend to a more clear proof that the Church hath such as these. Lest any one should say to us, “He spake entirely of the Pharisees, He spake of the Scribes, He spake of the Jews; for the Church hath none such.” Who then are they of whom the Lord saith, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven”?
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 2
Of all virgins of either sex who have truly resolved to preserve virginity for the sake of the kingdom of heaven—of each and every one of them it is required that he be worthy of the kingdom of heaven in every thing. For not by eloquence
7:22
St Justin Martyr † AD 165 Dialogue with Trypho 76
… but the children of the kingdom shall be cast out into outer darkness.’ And, ‘Many shall say to Me in that day, Lord, Lord, have we not eaten, and drunk, and prophesied, and cast out demons in Thy name? And I will say to them, Depart from Me.’
Tatian † AD 180 The Diatessaron 10
… and from the overflowings of the [39] heart the lips speak. Every tree that beareth not good fruit is cut down and cast [40, 41] into the fire. Therefore by their fruits ye shall know them. Not all that say unto me, My Lord, my Lord, shall enter the kingdom of the heavens; but he that doeth [42] the will of my Father which is in heaven.
Origen † AD 254 Origen De Principiis iv.1.2
… “This Gospel of the kingdom shall be preached among all nations.” And again: “Many shall say to Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and in Thy name cast out devils? And I will say unto them, Depart from Me, ye workers of iniquity, I never knew you.”
Origen † AD 254 Origen De Principiis iv.1-2.2
… And I shall say unto them, Depart from Me, ye workers of iniquity, I never knew you.”
Origen † AD 254 Origen Against Celsus i.6
… Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: “Many shall say to Me in that day, In Thy name we have cast out devils, and done many wonderful works.”
Origen † AD 254 Origen Against Celsus 2.49
… “Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because ye are workers of iniquity.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 15
… The Lord denounces, and says, “Many shall 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? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.27
… “Many shall say unto 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 have done great works? And then shall I say to them, I never knew you; depart from me, ye who work iniquity.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… Wherefore to those who boasted in signs but not in virtue, and said: “Lord, in Thy name did we not cast out demons, and in Thy name did many mighty works
St Basil the Great † AD 379 De Spiritu Sancto 16
… He was present when the Lord was being tempted by the devil; for, it is said, “Jesus was led up of the Spirit into the wilderness to be tempted.” He was inseparably with Him while working His wonderful works;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… but in place of all these he set charity. Hearken also unto Christ, saying, “Rejoice not that the demons obey you, but that your names are written in Heaven.” And again before this, “Many will say to me in that day, Have we not prophesied in Thy name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not.”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
[2.] And how calleth he those “carnal,” who had attained so large a measure of the Spirit; and into whose praises, at the beginning he had entered so much at large? Because they also were carnal, unto whom the Lord saith, (St.
St John Chrysostom † AD 407 Homilies on First Corinthians 9
… xii. 14 .) “Follow peace with all men, and the sanctification without which no man shall see the Lord.” And Christ also, to those who said, “In thy Name we have done many wonderful works,” saith, “Depart from Me, I know you not, ye workers of iniquity” (St.
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… For instance: this made the Apostles themselves to become Apostles. And those gifts certain others also, of no great worth, received in the beginning, as they who said, “Lord, did we not prophesy by Thy Name, and do mighty works?” and after this were told, “I never knew you; depart from Me, ye that work iniquity.” (S.
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… What indeed will not God do or say for our salvation? By whom doth He not act? For if He wrought through Judas and those other that “prophesied,” to whom He will say, “I never knew you; depart from Me, ye workers of iniquity” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… it is the foundation of all virtue; by this mostly we are all even saved. For “this,” He saith, “is to be a disciple; so shall all men praise you, when they see you imitating My Love.” What then? Do not miracles much more show this? By no means. For “many will say, Lord, have we not in Thy Name cast out devils?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
Let us also, my beloved, become “strangers”; that God may “not be ashamed of us”; that He may not be ashamed, and deliver us up to Hell. Such were they who said, “Lord, have we not prophesied in Thy Name, and in Thy Name have done many wonderful works!” (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… “Depart, I pray you,” says the Lord by Moses, “from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.” And again in the Minor Prophets, “Their sacrifices shall be unto them as the bread of mourners; all that eat thereof shall be polluted.” And in the Gospel the Lord says,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.18
31. The answer to which is, That all are the opponents of Christ, to whom, on their saying, "Lord, have we not in Thy name done many wonderful things?" with all the rest that is there recorded, He shall at the last day answer, "I never knew you: depart from me, ye that work iniquity,"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.55
… even so, according to the words of the Lord Himself, ‘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? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.’"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.9
… for the Church hath none such.” Who then are they of whom the Lord saith, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven”? And He added, “Many shall say to Me in that day, Lord, Lord, have we not prophesied in Thy Name, and in Thy Name done many mighty works,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 88.3
3. What a good is this charity, Brethren! What more precious? what yieldeth greater light? or strength? or profit? or security? Many are the gifts of God, which even the wicked have, who shall say, “Lord, we have prophesied in Thy Name, in Thy Name have cast out devils, in Thy Name done many mighty works.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.7
… Will he not be reckoned in the number of those who shall come at the last day, and say, “Have we not prophesied in Thy Name, and in Thy Name have done many mighty works?”
John Cassian † AD 435 The Conferences of John Cassian 15.1
… Of whom the Saviour says in the gospel: “Many shall say to Me in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out devils, and in Thy name done many mighty works? And then I will confess to them, I never knew you: Depart from Me, ye workers of iniquity.”
John Cassian † AD 435 The Conferences of John Cassian 15.6
… “Lord, Lord, have we not in Thy name prophesied, and in Thy name cast out devils, and in Thy name done many mighty works?” He testifies that then He will answer: “I never knew you: depart from me, ye workers of iniquity.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.28
… Many shall come in that day saying to me, Lord in thy name we have prophesied, and in thy name have cast out devils, and in thy name have done many wonderful works. But I will say unto them, I know not who ye are: depart from me all ye workers of iniquity (
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 8
… is assuredly with respect to future time—to the time at which the Lord shall begin to judge the secrets of men—to the time at which we must all stand before the judgment-seat of Christ—to the time at which many shall begin to say, “Lord, Lord, have we not prophesied in Thy name, and in Thy name cast out devils, and in Thy name done many wonderful works?”
7:23
Pope St Clement I † AD 99 The Second Epistle of Clement 4
… And it is not fitting that we should fear men, but rather God. For this reason, if we should do such [wicked] things, the Lord hath said, “Even though ye were gathered together to me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity.”
Tatian † AD 180 The Diatessaron 10
… Therefore by their fruits ye shall know them. Not all that say unto me, My Lord, my Lord, shall enter the kingdom of the heavens; but he that doeth [42] the will of my Father which is in heaven. Many shall say unto me in that day, My Lord, my Lord, did we not prophesy in thy name, and in thy name cast out [43] devils, and in thy name do many powers?
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 48
… Ye obtained my baptism, but ye observed not my commandments. Ye subdued your body to virginity, but ye kept not mercy, but ye did not cast the hatred of your brother out of your souls. For not every one that saith to me, Lord, Lord, shall be saved, but he that doeth my will.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.65
65. We find our Lord in the Gospels knowing, yet not knowing, many things. Thus He does not know the workers of iniquity, who glory in their mighty works and in His name, for He says to them, Then will swear, I never knew you; depart from Me, all ye that work iniquity
St Gregory of Nyssa † AD 395 On the Making of Man 20.1
… but “knowledge” is not always to be understood of skill and acquaintance with anything, but of the disposition towards what is agreeable,—as “the Lord knoweth them that are His ”; and He says to Moses, “I knew thee above all ”; while of those condemned in their wickedness He Who knows all things says, “I never knew you
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… and not even when they had knocked did they obtain, but they heard that fearful saying, “Depart, I know you not.” And when He hath said this, nothing else but hell is left, and that intolerable punishment; or rather, this word is more grievous even than hell. This word He speaks to them also that work iniquity.
St John Chrysostom † AD 407 Homilies on 2 Timothy 3
… Moral. And if Onesiphorus, who exposed himself to danger, is saved by mercy, much more are we also saved by the same. For terrible indeed, terrible is that account, and such as needs great love for mankind, that we may not hear that awful sentence, “Depart from me…I never knew you, ye that work iniquity” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
… Let us listen to them now, and be on our guard, that we may not hear them then. Let us listen now with fear, that we may not then listen with vengeance: “Depart from Me” (He says); “I never knew you” (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.3
… careless about single-mindedness and faith, renouncing the world in words only and not in deeds, pleasing each himself, and displeasing all men." But if the dove does not acknowledge them among her members, and if the Lord shall say to them, supposing that they continue in the same perversity, "I never knew you: depart from me, ye that work iniquity;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.13
… for, by regarding their openly abandoned life and confirmed wickedness, and comparing it with the rules of God’s commandments, they understand to what a multitude of tares and chaff, situated now some within and some without, but destined to be most manifestly separated at the last day, the Lord will then say, "Depart from me, ye that work iniquity,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.14
… purge himself from these he shows a little above, saying, "Let every one that nameth the name of Christ depart from iniquity," that he may not in the last day, with the chaff, whether with that which has already been driven from the threshing-floor, or with that which is to be separated at the last, hear the command, "Depart from me, ye that work iniquity."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.28
… we recall to the Church when we can the one baptism which we know to be of the Church alone, wherever it be found. Or how can they baptize any one in the name of Christ whom Christ Himself declares to be His enemies? For He says to all the unrighteous, "I never knew you: depart from me, ye that work iniquity;"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.15
… As therefore they, although the baptism of Christ be recognized in them, were yet not excused and defended in doing unlawful things, and Christ rightly called those His adversaries who were destined, by persevering in such things, to hear the doom, "Depart from me, ye that work iniquity,"
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 1.23
… How does sin which is not known appear? Therefore it is said, “I know not,” for “I do not,” because I myself commit it with no consent of mine; in the same way in which the Lord will say to the wicked, “I know you not,”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 2.6
… and it is of these that we read in the Psalm, “The Lord knoweth the way of the righteous, but the way of the ungodly shall perish;” for this way, which is on the left hand, the Lord does not know. As He will also say at last to such as are placed on His left hand at the day of judgment: “I know you not.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 87.9
… do the Jews do these things in Christ’s name? Assuredly it is manifest, that He speaks of them who have the Name of Christ. But what follows? “Then will I say to them, I never knew you; depart from Me, all ye that work iniquity.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 92.7
… Will he not be reckoned in the number of those who shall come at the last day, and say, “Have we not prophesied in Thy Name, and in Thy Name have done many mighty works?” But what shall they hear? “I know you not, Depart from Me, all ye that work iniquity.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.20
… The meaning here is, that a man thus lost becomes, as it were, unknown to God. I have not ventured to say, Is unknown—for what is unknown to Him? but, As it were unknown. And how do we prove this? Listen to the Lord, who will yet say in the judgment, “I know you not: depart from me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.6
… 6 ). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that “the Lord knoweth the way of the righteous,” but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, “I never knew you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.7
… at least so far forth as they knew Him to be innocent, although they considered Him only as a man, not as likewise God. Although He might call the righteous whom He approved, acquaintance, as He calls the wicked unknown, to whom He was to say at the end, “I know you not.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 101.6
… What dost thou think of, that He doth not know? I say not, what thinkest thou; but what wilt thou ever think, that He will not have seen beforehand? God knoweth all things, then; and yet in the end, that is in judgment after mercy, He saith of some persons: “I will profess unto them, I never knew you; depart from Me, ye workers of iniquity.”
7:24
Origen † AD 254 Origen De Principiis 3.1.6
… And therefore we are rightly rendered liable to condemnation if we transgress those commandments which we are able to keep. And hence He Himself also declares: “Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock,” etc.
Origen † AD 254 Origen's Commentary on Matthew 12.11
… for the rock is inaccessible to the serpent, and it is stronger than the gates of Hades which are opposing it, so that because of its strength the gates of Hades do not prevail against it; but the church, as a building of Christ who built His own house wisely upon the rock,
St Cyprian of Carthage † AD 258 On the Unity of the Church 2
… “Whosoever,” says He, “heareth my words, and doeth them, I will liken him unto a wise man, that built his house upon a rock: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.97
… for it was founded upon a rock. And every one who heareth my words, and doeth them not, I will liken him to the foolish man, who built his house upon the sand. The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 46
… For this most devout Marcellus was only found to be like the rock on which the house was built with the most solid foundations; and when the rain descended, and the floods and the winds burst in and beat upon that house, it stood firm: for it had been built on the most solid and immoveable foundations.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let there be peace amongst us, that we may be called the brethren of Christ. Let us hunger for righteousness, that we may be satisfied from the table of His Kingdom. Let us be the salt of truth, that we may not become food for the serpent. Let us purge our seed from thorns, that we may produce fruit a hundred-fold. Let us found our building on the rock,
St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 12
… just as on the contrary the indolent and supine man who is his own betrayer cannot be made better, even with the aid of innumerable ministrations. This at least was made manifest to us by the parable of the two men, of whom the one built his house upon the rock, the other upon the sand:
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.4
… and it fell not, for it was founded upon a rock.” And again: “Every one who heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; 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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
“Whosoever therefore heareth these sayings of mine, and doeth them, shall be likened unto a wise man.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… 23 .) “Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… which was not suitable; but, “Anchor.” For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, “Whosoever hath built his house on a rock.” (
St Jerome † AD 420 The Letters of St. Jerome 122.4
… For her part she heard the Lord saying to her as to Moses: “as for thee stand thou here by me;” and with the psalmist she said of Him: “He hath set my feet upon a rock.” But your house—she went on—having no sure foundation of faith fell before a whirlwind of the devil.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.90
… The Lord, we know, builds the Church on a rock; and those who hear His word and do it, He compares to a wise man who builds his house upon a rock, and who does not yield or give way before temptation; and those who hear and do not, He compares to a foolish man who builds on the sand, and when his house is tried its ruin is great.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.24
… For otherwise he might also have been answered word for word: Jesus Christ our Lord and God, the Son of God the Father and Creator, built His Church upon a rock, not upon iniquity, and gave the power of baptizing to bishops, not to the unrighteous. Wherefore those who do not belong to the rock on which they build, who hear the word of God and do it,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.8
… In like manner, therefore, baptism extends to heretics. Also we say: Either the rock is the Church, or the sand is the Church. Further, since the sand is not the Church, how can baptism exist with those who build upon the sand by hearing the words of Christ and doing them not?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 84.2
2. Now then seeing it hath been set forth what we ought to do, let us see what we are to receive. For He hath appointed a work, and promised a reward. What is the work? “If ye shall continue in Me.” A short work; short in description, great in execution. “If ye shall build on the Rock.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.14
… and it fell not: for it was founded upon a rock. But he that heareth my words, and doeth them not” (now let each one of us fear and beware), “I will liken him to a foolish man, who built his house upon the sand: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and great was the fall of it.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 23.1
… so that, when the flood comes, it may be rather beaten back by the strength of the building. than bring ruin on that house by the force of its pressure.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 72.2
… just as “He that loveth me, keepeth my commandments,” implies, of course, that he who keepeth them not, loveth not. In another place, also, He says, “He that heareth these sayings of mine and doeth them, I will liken him unto a wise man, who buildeth his house upon a rock;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.17
… We exhort you in the name of Christ, to meditate profitably on those things which ye have heard. Because even to preach the truth is nought, if heart from tongue dissenteth; and to hear the truth nothing profiteth, if a man upon the rock build not. He that buildeth upon a Rock, is the same that heareth and doeth:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 61.3
… But in order that the Church might be builded upon the Rock, who was made the Rock? Hear Paul saying: “But the Rock was Christ.” On Him therefore builded we have been. For this reason that Rock whereon we have been builded,
John Cassian † AD 435 The Conferences of John Cassian 18.13
… but a faint-hearted man is very foolish.” When then anyone is overcome by a wrong, and blazes up in a fire of anger, we should not hold that the bitterness of the insult offered to him is the cause of his sin, but rather the manifestation of secret weakness, in accordance with the parable of our Lord and Saviour which He spoke about the two houses,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.38
… The King therefore asked him which of his slaves was the vilest, and to this slave handed over the ownership of all the rest, and gave him Suenes to be his slave. He also gave him in marriage Suenes’ wife, supposing that thus he could bend the will of the champion of the truth. But he was disappointed, for he had built his house upon the rock.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… The Christ was twofold—the visible man, the invisible God. He ate as man, verily like ourselves, for the flesh that He wore was of like passions with us; He fed the five thousand with five loaves as God. As man He really died. As God He raised the dead on the fourth day. As man He slept in the boat. As God He walked upon the waters.”
7:25
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 0
… with the bishop, and the presbyters, and the deacons, who have been appointed by the will of God the Father, through the Lord Jesus Christ, who, according to His own will, has firmly established His Church upon a rock, by a spiritual building, not made with hands, against which the winds and the floods have beaten, yet have not been able to overthrow it:
Tatian † AD 180 The Diatessaron 10
… Then shall I say unto them, I never [44] knew you: depart from me, ye servants of iniquity. Every man that cometh unto [45] me, and heareth my sayings, and doeth them, I will shew you to what he is like: he is like the wise man which built a house, and digged and went deep, and laid the [46] foundations on a rock:
St Irenaeus of Lyons † AD 202 Against Heresies 2.27.3
… And is not such a course of conduct not to build one’s house upon a rock
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… For unless the Lord had built the house, and kept the city, in vain did the builders toil, and the keepers watch . And so the works of the Jews are undone, for they were a shadow; but the Church is firmly established; it is ‘founded on the rock,’ and ‘the gates of hades shall not prevail against it
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… boldly, ‘Who shall separate us from the love of God ?’ For such men, being confirmed in the Lord, and possessing an unshaken disposition towards Him, and being one in spirit (for ‘he who is joined to the Spirit is one spirit’), are sure ‘as the mount Sion;’ and although ten thousand trials may rage against them, they are founded upon a rock, which is Christ
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
“For the rain descended,” saith He, “the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.8
… Have I so forgotten my foundation? Was not Christ the Rock? Is it not that he that buildeth upon the rock, neither the wind nor the floods overthrow him?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 84.2
… What is the work? “If ye shall continue in Me.” A short work; short in description, great in execution. “If ye shall build on the Rock.” O how great a thing is this, Brethren, to build on the Rock, how great is it! “The floods came, the winds blew, the rain descended, and beat upon that house, and it fell not; for it was founded upon a rock.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.10
… He was speaking as one experienced: “As my soul hath undergone. They shall sojourn and hide.” Let my soul undergo all men, men without barking, men within hiding, let it undergo. From without coming, like a river cometh temptation: on the Rock let it find thee, let it strike against, not throw thee down; the house hath been founded upon a Rock.
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Tatian † AD 180 The Diatessaron 10
… he is like the wise man which built a house, and digged and went deep, and laid the [46] foundations on a rock: and the rain came down, and the rivers overflowed, and the winds blew, and shook that house, and it fell not: for its foundation was laid on [47] rocks.
Origen † AD 254 Origen De Principiis 3.1.6
… And hence He Himself also declares: “Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock,” etc. So also the declaration: “Whoso heareth these things, and doeth them not, is like a foolish man, who built his house upon the sand,” etc.
Origen † AD 254 Origen De Principiis 3.1-2.6
… And therefore He says in addition: “He that heareth My words, and doeth them, shall be likened to a prudent man, who built his house upon a rock,” etc., etc.; “while he that heareth them, but doeth them not, is like a foolish man, who built his house upon the sand,” etc.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.73
73. But this speed, in its untrustworthiness and excessive haste, is in danger of being like the seeds which fell upon the rock, and, because they had no depth of earth, sprang up at once, but could not bear even the first heat of the sun; or like the foundation laid upon the sand,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 16.2
… “Whosoever heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; 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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 24
“And every one,” saith He, “that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, which built his house upon the sand.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.109
… For that Church is founded on a rock, as the Lord says, "Upon this rock I will build my Church." But they build on the sand, as the same Lord says, "Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand."
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 5
… Of whom the Lord had intimated the future destruction in the Gospel in these words, saying, “He who heareth my words and doeth them not, I will liken him to a foolish man, who built his house upon the sand: the tempests came and beat upon that house, and it fell; and great was its destruction.”
7:27
Tatian † AD 180 The Diatessaron 10
… and the rain came down, and the rivers overflowed, and the winds blew, and shook that house, and it fell not: for its foundation was laid on [47] rocks. And every one that heareth these my words, and doeth them not, is like [48] the foolish man which built his house on sand, without foundation:
7:28
Tatian † AD 180 The Diatessaron 11
[1] [Arabic, p. 42] And when Jesus finished these sayings, the multitudes were astonished [2] at his teaching; and that because he was teaching them as one having authority, not as their scribes and the Pharisees.
Origen † AD 254 Origen's Commentary on Matthew 14.14
… You will therefore observe how often it is said, “He finished,” and of what things it is said, and you will take as an illustration that which is said in regard to the beatitudes, and the whole of the discourse to which is subjoined, “And it came to pass when Jesus had finished these words, all the multitudes were astonished at His teaching.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
… For His enacting such laws, and such corrections of laws, with authority, would lead on the attentive and understanding hearer, by little and little, unto the word of His doctrine. For it is said, “they were astonished at Him, because He taught not as their Scribes.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 42
… for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For “miracles,” It saith, “are not for believers, but for unbelievers.” The people described by Matthew acted not thus, but how? They all, he saith “were astonished at His doctrine, because He taught as one having authority.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.19
46. But, again, as regards what Matthew proceeds to state after the termination of that discourse—namely this, “And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine,”
7:29
Tatian † AD 180 The Diatessaron 11
[1] [Arabic, p. 42] And when Jesus finished these sayings, the multitudes were astonished [2] at his teaching;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
Seest thou how each of them that bore witness of His authority is “marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 12
For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as “one having authority.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.6
… according to that, “For mine eyes have seen Thy salvation.” And hence He is understood to have placed in Him what appertains to the taking away the wretchedness of the needy, and the comforting the sighing of the poor. “I will deal confidently in Him:” according to that in the Gospel, “For He taught them as one having authority, and not as their scribes.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 12.7
… For the eighth where it is said, “Blessed” are “they which suffer persecution for righteousness’ sake,” denotes the fire itself, whereby the silver is proved seven times. And at the termination of this sermon it is said, “For He taught them as one having authority, and not as their scribes.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.19
… Why did He not Himself work by the name of the Spirit, just as the apostles wrought by His Name? Finally, what does the gospel itself state about Him? It says: “He was teaching them as one that had authority, and not like the Scribes and Pharisees.”
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St Augustine † AD 430 ubi sup.
Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, Judge not.
Pseudo-Chrysostom
Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort a continuation of that of the prayer; as though it should run, Forgive us our debts, and then should follow, Judge not, that ye be not judged.
St Jerome † AD 420
But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?
Pseudo-Chrysostom
But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety.
St John Chrysostom † AD 407
Wherefore He does not say, ‘Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.
Pseudo-Chrysostom
But that not even thus should Christians correct Christians is shewn by that expression, Judge not. But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, and ye shall not be judged? For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave.
St John Chrysostom † AD 407
Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us.
St Hilary † AD 367
Otherwise; He forbids us to judge God touching His promises; for as judgments among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.
St Augustine † AD 430 Serm. in Mont. ii. 18.
I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore we should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery. Here one may think there is difficulty in what follows, With what judgment ye judge ye shall be judged. If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong.
St Augustine † AD 430 De. Civ. Dei, xxi. 11.
Some say, How is it true that Christ says, And with what measure ye shall mete it shall be measured to you again, if temporal sin is to be punished by eternal suffering? They do not observe that it is not said the same measure, because of the equal space of time, but because of the equal retribution—namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.
The Latin text
Augustinus de Serm. Dom
Quia cum ista temporalia procurantur in futurum, incertum est quo animo fiat, cum possit simplici corde fieri, et duplici, opportune hoc loco subiecit nolite iudicare. Vel aliter
Chrysostomus super Matth
Hucusque exposuit consequentiam ad eleemosynam pertinentem; nunc autem incipit exponere consequentiam ad orationem respicientem. Et est doctrina haec quodammodo pars orationis, ut sit ordo narrationis talis: dimitte nobis debita nostra; et sequitur nolite iudicare, ut non iudicemini
Chrysostomus super Matth
Sed si iudicare prohibet, qua consequentia Paulus Corinthium iudicat fornicantem, et Petrus Ananiam et Saphiram mendacii arguit? Sed quidam hunc locum secundum huiusmodi sensum exponunt, quia dominus hoc mandato non prohibet Christianos ex benevolentia alios corripere; sed ne per iactantiam iustitiae suae Christiani Christianos despiciant, ex solis plerumque suspicionibus odientes ceteros et contemnentes, et sub specie pietatis proprium odium exequentes
Chrysostomus in Matth
Unde non dixit: ne quiescere facias peccantem; sed: ne iudicaveris; hoc est: ne amarus fias iudex: corripe quippe non ut hostis expetens vindictam, sed ut medicus instituens medicinam
Chrysostomus super Matth
Sed ut non sic quidam corriperent Christiani Christianos, convenit sermo qui dicit nolite iudicare. Sed si non sic corripuerint, numquid propter hoc consequentur indulgentiam peccatorum, quia dictum est non iudicabimini? Quis enim consequitur indulgentiam mali prioris, quia non addidit alterum malum? Hoc autem diximus volentes ostendere, quia hic sermo non est positus de proximis non iudicandis qui peccant in Deum, sed qui in nos peccant. Qui enim non iudicat proximum propter peccatum in se commissum, illum nec Deus iudicat propter peccatum; sed dimittit ei debitum, sicut et ipse dimisit
Chrysostomus in Matth
Vel aliter. Non simpliciter universa peccata iubet non iudicare; sed his qui multis malis sunt pleni, et alios pro minimis iudicant, hanc prohibitionem facit. Sicut et Paulus non simpliciter prohibet iudicare eos qui peccant, sed discipulos iudicantes de magistris redarguit, docens ut eos qui supra nos sunt non iudicemus
Hilarius in Matth
Vel aliter. Iudicari de sponsionibus suis Deum vetat: quia ut iudicia ex incertis rebus inter homines sumuntur, ita et hoc iudicium adversus Deum ex ambiguitate suscipitur: quod penitus repellit a nobis, ut constans potius fides retineatur: quia non sicut in ceteris rebus peccatum fit perperam iudicasse; sed si in rebus tantummodo dedero iudicium, initium fit criminis
Augustinus
Vel aliter. Hoc loco nihil aliud praecipi existimo, nisi ut ea facta quae dubium est quo animo fiant, in meliorem partem interpretemur. De his autem quae non possunt bono animo fieri, sicut sunt stupra, blasphemiae et huiusmodi, nobis iudicare permittit; de factis autem mediis, quae possunt bono et malo animo fieri, temerarium est iudicare, maxime ut condemnemus. Duo autem sunt in quibus temerarium iudicium cavere debemus, cum incertum est quo animo quicquam factum sit, vel cum incertum est qualis quisque futurus est, qui nunc vel bonus vel malus apparet. Non ergo reprehendamus ea quae nescimus quo animo fiant; neque ita reprehendamus quae manifesta sunt ut desperemus sanitatem. Potest autem movere quod ait in quo iudicio iudicaveritis, iudicabimini. Numquid si nos temerario iudicio iudicaverimus, temere etiam de nobis Deus iudicabit? Aut numquid si mensura iniqua mensi fuerimus, et apud Deum est iniqua mensura, unde nobis remetiatur? Nam mensurae nomine ipsum iudicium significatum arbitror. Sed hoc dictum est, quoniam temeritas qua punis alium, ipsa te puniat necesse est. Iniquitas enim saepe nihil nocet ei qui patitur iniuriam, ei vero qui facit necesse est ut noceat
Augustinus de Civ. Dei
Dicunt aliqui: quomodo verum est quod ait Christus et in qua mensura mensi fueritis, remetietur vobis, si temporale peccatum supplicio puniatur aeterno? Nec attendunt non propter aequale temporis spatium, sed propter vicissitudinem mali (idest ut qui mala fecerit, mala patiatur) eamdem dictam mensuram fuisse: quamvis in ea re hoc proprie possit accipi de qua dominus cum hoc diceret loquebatur, idest de iudiciis et condemnationibus. Proinde qui iudicat et condemnat iniuste, si iudicatur et condemnatur iuste in eadem mensura recipit, quamvis non hoc quod dedit: iudicio enim fecit quod iniquum est, iudicio patitur quod iustum est
7:3
St Augustine † AD 430 Serm. in Mont. ii. 18.
The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that springs either from pride or jealousy—therefore He subjoins, Why seest thou the mote in thy brother’s eye, and seest not the beam in thy own eye?
St Jerome † AD 420
He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.
St Augustine † AD 430 ubi sup.
As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him.
St John Chrysostom † AD 407
Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.
Pseudo-Chrysostom
Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laie, it is small and a mote in comparison of the sin of a priest, which is the beam.
St Hilary † AD 367
Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise1 come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam.
Pseudo-Chrysostom
That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?
St Augustine † AD 430 Serm. in Mont. ii. 19.
When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.
Pseudo-Chrysostom
Otherwise; How sayest thou to thy brother; that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, Thou hypocrite, cast first the beam out of thine own eye.
St Augustine † AD 430 Serm. in Mont. ii. 19.
For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.
St John Chrysostom † AD 407
And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, Thou wicked servant, I forgave thee all that debt; (Mat. 18:32.) and so here, Thou hypocrite, cast out first. For each one knows better the things of himself than the things of others, and sees more the things that be great, than the things that be lesser, and loves himself more than his neighbour. Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another’s faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, and then shalt thou see clearly to cast the mote out of thy brother’s eye.
St Augustine † AD 430 ubi sup.
For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother’s eye.
The Latin text
Augustinus de Serm. Dom
Quia de temerario et iniquo iudicio dominus admonuerat, maxime autem hi temere iudicant, qui de incertis et facile reprehendunt, qui magis amant vituperare et damnare, quam emendare atque corrigere, quod vitium vel superbia est vel invidentia, consequenter subiicit et dicit quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides?
Hieronymus
De his loquitur qui cum mortali crimine detineantur obnoxii, minora peccata fratribus non concedunt, ut si forte ira ille peccaverit, ut odio reprehendas. Quantum autem inter festucam et trabem, tantum inter iram distat et odium: odium enim ira inveterata est. Fieri autem potest ut si irascaris homini, velis eum corrigi; non autem si eum oderis
Chrysostomus in Matth
Multi etiam hoc faciunt, qui si viderint monachum superfluum vestimentum habentem, aut copiosiori cibo potitum, amari fiunt accusatores, quotidie ipsi rapientes et crapulam patientes
Chrysostomus super Matth
Vel aliter. Hoc quod hic dicitur, doctoribus convenit. Omne enim peccatum diiudicatur modicum aut magnum, secundum peccantis personam. Laici enim peccatum modicum est et festuca quantum ad peccatum sacerdotis, quod trabi comparatur
Hilarius in Matth
Vel aliter. Peccatum in spiritum sanctum est divinae virtutis potestatem negare, et Christo substantiam adimere aeternitatis; per quem, quia in hominem venit Deus, homo rursus veniet in Deum. Ergo quantum inter festucam et trabem discriminis est, tantum ostendit peccatum in spiritum sanctum cetera crimina excedere: ut cum infideles delicta corporis aliis exprobrant, onus peccati, quod de promissis Dei ambigunt, in se ante non videant, in oculo trabe, tamquam in mentis acie, incidente. Sequitur aut quomodo dices fratri tuo: sine, eiciam festucam de oculo tuo, et ecce in oculo tuo trabs est?
Chrysostomus super Matth
Idest, cum qua facie arguis peccatum fratris tui, ipse aut in eodem peccato vel in maiori existens?
Augustinus
Primum ergo cogitemus cum aliquem reprehendere nos necessitas coegerit, utrum tale sit vitium quod numquam habuimus; et tunc cogitemus, et nos homines esse, et habere potuisse; vel tale quod habuimus, et iam non habemus; et tunc tangat memoriam communis fragilitas, ut illam correctionem non odium sed misericordia praecedat. Si autem invenerimus nos in eodem vitio esse, non obiurgemus, sed congemiscamus, et ad pariter conandum invitemus. Raro autem et ex magna necessitate obiurgationes adhibendae sunt; in quibus non ut nobis, sed ut domino serviatur instemus
Chrysostomus super Matth
Vel aliter. Quomodo dicis fratri tuo? Idest, quo proposito putas? Ex caritate, ut salves proximum tuum? Non, quia teipsum ante salvares. Vis ergo non alios sanare, sed per bonam doctrinam malos actus celare, et scientiae laudem ab hominibus quaerere, non aedificationem mercedis a Deo; et es hypocrita; unde sequitur hypocrita, eice primum trabem de oculo tuo
Augustinus
Accusare enim vitia officium est bonorum; quod cum mali faciunt, alienas partes agunt; sicut hypocritae, qui tegunt sub persona quod sunt, et ostendunt in persona quod non sunt
Chrysostomus in Matth
Et notandum, quod ubicumque vult monstrare magnum aliquod peccatum, a contumelia incipit; sicut ibi: serve nequam, omne debitum dimisi tibi; et ideo hic dicit hypocrita, eice primum. Etenim quae sui ipsius sunt, magis aliquis novit quam quae sunt aliorum; et quae maiora sunt, magis videt quam quae minora, et seipsum magis diligit quam proximum. Et ideo iubet eum qui obnoxius est multis peccatis, non amarum esse iudicem delictorum alterius, et maxime cum fuerunt parva: non quidem ab arguendo aut a corrigendo avertens, sed prohibet propria contemnere, et alienis insistere. Oportet enim ut primo cum diligentia investiges quae tua sunt, et tunc quae proximi sunt discuties; et ideo sequitur et tunc videbis eicere festucam de oculo fratris tui
Augustinus
Auferentes enim de oculo nostro trabem invidentiae vel malitiae vel simulationis, videbimus eicere festucam de oculo fratris
7:6
St Augustine † AD 430 ubi sup.
Because the simplicity to which He had been directing in the foregoing precepts might lead some wrongly to conclude that it was equally wrong to hide the truth as to utter what was false, He well adds, Give not that which is holy to the dogs, and cast not your pearls before swine.
Pseudo-Chrysostom
Otherwise; The Lord had commanded us to love our enemies, and to do good to those that sin against us. That from this Priests might not think themselves obliged to communicate also the things of God to such, He checked any such thought saying, Give not that which is holy to the dogs; as much as to say, I have bid you love your enemies, and do them good out of your temporal goods, but not out of My spiritual goods, without distinction. For they are your brethren by nature but not by faith, and God gives the good things of this life equally to the worthy and the unworthy, but not so spiritual graces.
St Augustine † AD 430 Serm. in Mont. ii. 20.
Let us see now what is the holy thing, what are the dogs, what the pearls, what the swine? The holy thing is all that it were impiety to corrupt; a sin which may be committed by the will, though the thing itself be undone. The pearls are all spiritual things that are to be highly esteemed. Thus though one and the same thing may be called both the holy thing and a pearl, yet it is called holy because it is not to be corrupted; and called a pearl because it is not to be contemned.
Pseudo-Chrysostom
Otherwise; That which is holy denotes baptism, the grace of Christ’s body, and the like; but the mysteries of the truth are intended by the pearls. For as pearls are inclosed in shells, and such in the deeps of the sea, so the divine mysteries inclosed in words are lodged in the deep meaning of Holy Scripture.
St John Chrysostom † AD 407
And to those that are right-minded and have understanding, when revealed they appear good; but to those without understanding, they seem to be more deserving reverence because they are not understood.
St Augustine † AD 430 ubi sup.
The dogs are those that assault the truth; the swine we may not unsuitably take for those that despise the truth. Therefore because dogs leap forth to rend in pieces, and what they rend, suffer not to continue whole, He said, Give not that which is holy to the dogs; because they strive to the utmost of their power to destroy the truth. The swine though they do not assault by biting as dogs, yet do they defile by trampling upon, and therefore He said, Cast not your pearls before swine.
Rabanus Maurus † AD 856
Or; The dogs are returned to their vomit; the swine not yet returned, but wallowing in the mire of vices.
Pseudo-Chrysostom
Otherwise; The dog and the swine are unclean animals; the dog indeed in every respect, as he neither chews the cud, nor divides the hoof; but swine in one respect only, seeing they divide the hoof, though they do not chew the cud. Hence I think that we are to understand by the dog, the Gentiles who are altogether unclean, both in their life, and in their faith; but by the swine are to be understood heretics, because they seem to call upon the name of the Lord. Give not therefore that which is holy to the dogs, for that baptism and the other sacraments are not to be given but to them that have the faith. In like manner the mysteries of the truth, that is, the pearls, are not to be given but to such as desire the truth and live with human reason. If then you cast them to the swine, that is, to such as are grovelling in impurity of life, they do not understand their preciousness, but value them like to other worldly fables, and tread them under foot with their carnal life.
St Augustine † AD 430 ubi sup.
That which is despised is said to be trodden under foot: hence it is said, Lest perchance they tread them under foot.
The Gloss interlin.
He says, Lest perchance, because it may be that they will wisely turn from their uncleannessa.
St Augustine † AD 430 ubi sup.
That which follows, Turn again and rend you, He means not the pearls themselves, for these they tread under foot, and when they turn again that they may hear something further, then they rend him by whom the pearls on which they had trode had been cast. For you will not easily find what will please him who has despised things got by great toil. Whoever then undertake to teach such, I see not how they shall not be trode upon and rent by those they teach.
Pseudo-Chrysostom
Or; The swine not only trample upon the pearls by their carnal life, but after a little they turn, and by disobedience rend those who offend them. Yea often when offended they bring false accusation against them as sowers of new dogmas. The dogs also having trode upon holy things by their impure actions, by their disputings rend the preacher of truth.
St John Chrysostom † AD 407
Well is that said, Lest they turn; for they feign meekness that they may learn; and when they have learned, they attack.
Pseudo-Chrysostom
With good reason He forbade pearls to be given to swine. For if they are not to be set before swine that are the less unclean, how much more are they to be withheld from dogs that are so much more unclean. But respecting the giving that which is holy, we cannot hold the same opinion; seeing we often give the benediction to Christians who live as the brutes; and that not because they deserve to receive it, but lest perchance being more grievously offended they should perish utterly.
St Augustine † AD 430 ubi sup.
We must be careful therefore not to explain ought to him who does not receive it; for men the rather seek that which is hidden than that which is opened. He either attacks from ferocity as a dog, or overlooks from stupidity as swine. But it does not follow that if the truth be kept hid, falsehood is uttered. The Lord Himself who never spoke falsely, yet sometimes concealed the truth, as in that, I have yet many things to say unto you, the which ye are not now able to bear. (John 16:12.) But if any is unable to receive these things because of his filthiness, we must first cleanse him as far as lays in our power either by word or deed. But in that the Lord is found to have said some things which many who heard Him did not receive, but either rejected or contemned them, we are not to think that therein He gave the holy thing to the dogs, or cast His pearls before swine. He gave to those who were able to receive, and who were in the company, whom it was not fit should be neglected for the uncleanness of the rest. And though those who tempted Him might perish in those answers which He gave to them, yet those who could receive them by occasion of these inquiries heard many useful things. He therefore who knows what should be answered ought to make answer, for their sakes at least who might fall into despair should they think that the question proposed is one that cannot be answered. But this only in the case of such matters as pertain to instruction of salvation; of things superfluous or harmful nothing should be said; but it should then be explained for what reason we ought not to make answer in such points to the enquirer.
The Latin text
Augustinus de Serm. Dom
Quia potest aliquos nomen simplicitatis, ad quam per superiora induxerat, decipere, ut sic putetur vitiosum esse aliquando verum occultare, quomodo vitiosum est falsum dicere, recte subiungit nolite sanctum dare canibus, neque mittatis margaritas vestras ante porcos
Chrysostomus super Matth
Vel aliter. Iusserat superius dominus diligere inimicos et benefacere his qui peccant in nos. Ne ergo cogitarent sacerdotes etiam quae Dei sunt eis communicare, talem cogitationem compescuit, dicens nolite sanctum dare canibus; ac si diceret: mandavi vobis diligere inimicos, et benefacere eis de vestris corporalibus bonis, non tamen de meis spiritalibus passim, quoniam in natura vobiscum communes sunt, non in fide; et Deus carnalia beneficia dignis et indignis similiter praestat, non autem gratias spiritales
Augustinus
Quaerendum autem est quid sit sanctum, quid canes, quid margaritae, quid porci. Sanctum est quod corrumpere nefas est; cuius sceleris voluntas rea tenetur, quamvis illud incorruptibile maneat. Margaritae autem sunt quaecumque spiritalia magni aestimanda sunt. Licet itaque una eademque res et sanctum et margarita dici possit; sed sanctum dicitur ex eo quod non debet corrumpi; margarita vero ex eo quod non debet contemni
Chrysostomus super Matth
Vel aliter. Sanctum est sicut Baptismus, gratia corporis Christi et huiusmodi; mysteria autem veritatis margaritae sunt: quia sicut margaritae inclusae cochleis, positae sunt in profundo maris, sic mysteria divina verbis inclusa, posita sunt in altitudine sensus sacrae Scripturae
Chrysostomus in Matth
Quae quidem his qui bonae mentis sunt et intellectum habent, revelata, honesta apparent; his autem qui insensibiles sunt, magis videntur reverenda cum ignorantur
Augustinus
Canes autem pro impugnatoribus veritatis, porcos pro contemptoribus positos non incongrue accipimus. Quapropter, quia canes exiliunt ad dilacerandum, quod autem dilacerant integrum esse non sinunt, dixit nolite sanctum dare canibus: quia, quantum in ipsis est, si fieri posset, conantur perimere veritatem. Porci autem quamvis non ita ut canes morsu appetant, passim tamen calcando inquinant: et ideo dicit neque mittatis margaritas vestras ante porcos
Rabanus Maurus
Vel canes sunt ad vomitum reversi; porci nondum conversi, sed in luto vitiorum versati
Chrysostomus super Matth
Vel aliter. Canis et porcus immunda animalia sunt; sed canis ex omni parte, quia nec ruminat, nec ungulam findit; porcus autem ex parte; nam ungulam habet fissam, sed non ruminat. Propter quod canes puto intelligendos gentiles omnino immundos, et propter actus et propter fidem; porcos autem haereticos, quia nomen domini invocare videntur. Nolite ergo sanctum dare canibus: quia Baptismum et alia sacramenta non sunt danda nisi fidem habentibus. Item mysteria veritatis, idest margaritae non sunt dandae nisi desiderantibus veritatem, et cum ratione humana viventibus. Si enim porcis eas miseris, idest coenosae vitae delectatione gravatis, non intelligunt pretiositatem earum; sed aestimant eas similes ceteris fabulis mundialibus, et eas actibus suis carnalibus conculcant
Augustinus
Calcari enim dicitur quicquid contemnitur: et ideo dicitur ne forte conculcent eas pedibus suis
Glossa
Dicit autem ne forte, quia resipiscere possunt ab immunditia
Augustinus
Quod autem sequitur, et conversi dirumpant vos, non ait ipsas margaritas: illas enim conculcant, et cum convertuntur ut adhuc aliquid audiant, disrumpunt eum a quo missas margaritas conculcant: non enim facile inveneris quod ei gratum esse possit, a quo magno labore inventa contemnantur. Qui ergo tales docent, quomodo non disrumpantur indignando et stomachando non video
Chrysostomus super Matth
Vel porci non solum carnalibus actibus margaritas conculcant, sed etiam post modicum conversi, per inobedientiam rumpunt praebitores earum. Frequenter autem et scandalizati calumniantur eos quasi dogmatum novorum seminatores. Canes etiam conculcantes sancta sordidis actibus, disputationibus suis rumpunt praedicatorem veritatis
Chrysostomus in Matth
Et bene dixit conversi: fingunt enim mansuetudinem, ut addiscant; deinde cum didicerint, detrahunt
Chrysostomus super Matth
Rationabiliter autem margaritas dari porcis prohibuit: quia si porcis minus immundis mitti vetantur, quanto magis canibus plus immundis? De sancto autem dando idem aestimare non possumus; quia frequenter etiam benedictionem damus pecorum more viventibus Christianis, non quia merentur accipere, sed ne forte plenius scandalizati dispereant
Augustinus de Serm. Dom
Cavendum est ergo ne quid aperiatur ei qui non capit; melius enim quaerit id quod clausum est quam id quod apertum est: aut infestat per odium, ut canis, aut negligit per contemptum, ut porcus. Non est autem consequens ut si verum occultatur, etiam falsum dicatur: quia dominus quamvis nihil mentitus sit, vera tamen aliqua occultavit, secundum illud Ioannis: adhuc habeo vobis multa dicere, quae non potestis portare modo. Sed si aliquis non capit propter sordes, mundandus est vel verbo vel opere quantum fieri potest a nobis. Quia autem dominus quaedam dixisse invenitur quae multi qui aderant, vel resistendo vel contemnendo non receperunt, non putandus est sanctum dedisse canibus, aut margaritas ante porcos misisse. Dedit enim eis qui capere poterant, et simul aderant, quos propter aliorum immunditiam negligi non oportebat; et quamvis tentantes eum in ipsis quae eis respondebat, contabescerent, alii tamen qui poterant capere, ex illorum occasione multa utiliter audiebant. Qui ergo novit quid respondeat, debet respondere, saltem propter illos quibus desperatio suboritur, si propositam quaestionem solvi non posse crediderint: et hoc de rebus ad instructionem salutis pertinentibus. De supervacuis autem et noxiis nihil dicendum est; sed hoc ipsum explicandum est, cur inquirenti talia non oporteat respondere
7:7
St Jerome † AD 420
Having before forbidden us to pray for things of the flesh, He now shews what we ought to ask, saying, Ask, and it shall be given you.
St Augustine † AD 430 ubi sup.
Otherwise; when He commanded not to give the holy thing to dogs, and not to cast pearls before swine, the hearer conscious of his own ignorance might say, Why do you thus bid me not give the holy thing to dogs, when as yet I see not that I have any holy thing? He therefore adds in good season, Ask, and ye shall receive.
Pseudo-Chrysostom
Otherwise; Having given them some commands for the sanctification of prayer, saying, Judge not, He adds accordingly, Ask, and it shall be given unto you, as though He were to say, If ye observe this mercy towards your enemies, whatever seems to you shut, knock, and it shall be opened to you. Ask therefore in prayer, praying day and night; seek with care and toil; for neither by toiling only in the Scriptures do we gain knowledge without God’s grace, nor do we attain to grace without study, lest the gift of God should be bestowed on the careless. But knock with prayer, and fasting, and alms. For as one who knocks at a door, not only cries out with his voice, but strikes with his hand, so he who does good works, knocks with his works. But you will say, this is what I pray that I may know and do, how then can I do it, before I receive? Do what you can that you may become able to do more, and keep what you know that you may come to know more. Or otherwise; having above commanded all men to love their enemies, and after enjoined that we should not under pretext of love give holy things to dogs; He here gives good counsel, that they should pray God for them, and it shall be granted them; let them seek out those that are lost in sins, and they shall find them; let them knock at those who are shut up in errors, and God shall open to them that their word may have access to their souls. Or otherwise; Since the precepts given above were beyond the reach of human virtue, He sends them to God to whose grace nothing is impossible, saying, Ask, and it shall be given you, that what cannot be performed by men may be fulfilled through the grace of God. For when God furnished the other animals with swift foot, or swift wing, with claws, teeth, or horns, He so made man that He Himself should be man’s only1 strength, that forced by reason of his own weakness, he might always have need of his Lord.
The Gloss ord.
We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in.
St Augustine † AD 430 Serm. in Mont. ii. 21.
Asking, is that we may get healthiness of soul that we may be able to fulfil the things commanded us; seeking, pertains to the discovery of the truth. But when any has found the true way, he will then come into actual possession, which however is only opened to him that knocks.
St Augustine † AD 430 Retract. i. 19.
How these three differ from one another, I have thought good to unfold with this travail; but it were better to refer them all to instant prayer; wherefore He afterwards concludes, saving, He will give good things to them that ask him.
St John Chrysostom † AD 407
And in that He adds seek, and knock, He bids us ask with much importunateness and strength. For one who seeks, casts forth all other things from his mind, and is turned to that thing singly which he seeks; and he that knocks comes with vehemence and warm soul.
Pseudo-Chrysostom
He had said, Ask, and ye shall receive; which sinners hearing might perchance say, The Lord herein exhorts them that are worthy, but we are unworthy. Therefore He repeats it that He may commend the mercy of God to the righteous as well as to sinners; and therefore declares that every one that asketh receiveth; that is, whether he be righteous or a sinner, let him not hesitate to ask; that it may be fully seen that none is neglected but he who hesitates to ask of God. For it is not credible that God should enjoin on men that work of piety which is displayed in doing good to our enemies, and should not Himself (being good) act so.
St Augustine † AD 430 Tract. in Joan. 44. 13.
Wherefore God hears sinners; for if He do not hear sinners, the Publican said in vain, Lord, be merciful to me a sinner; (Luke 18:13.) and by that confession merited justification.
St Augustine † AD 430 Prosper, Sent. 212.
He who in faith offers supplication to God for the necessities of this life is heard mercifully, and not heard mercifully. For the physician knows better than the sick man what is good for his sickness. But if he asks that which God both promises and commands, his prayer shall be granted, for love shall receive what truth provides.
St Augustine † AD 430 Ep. 31. 1.
But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer.
St Augustine † AD 430 Serm. in Mont. ii. 21.
There is need moreover of perseverance, that we may receive what we ask for.
St Augustine † AD 430 Serm. 61. 5.
In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
The Latin text
Hieronymus
Quia carnalia supra vetuerat postulari, quid petere debeamus ostendit dicens petite, et dabitur vobis
Augustinus de Serm. Dom
Vel aliter. Cum praeceptum esset ne sanctum daretur canibus, et ne margaritae ante porcos mitterentur, potuit auditor suae ignorantiae conscius dicere: quid sanctum me dare canibus vetas, cum adhuc me habere non videam? Et ideo opportune subiecit dicens petite et accipietis
Chrysostomus super Matth
Vel aliter. Quoniam ad sanctificandam orationem quaedam dederat eis mandata, dicens nolite iudicare, competenter adiungit petite, et dabitur vobis; quasi dicat: si hanc clementiam servaveritis ad inimicos, quicquid clausum vobis videtur, pulsate, et aperietur vobis. Petite ergo precibus, die ac nocte orantes; quaerite studio et labore: nec enim laborantes circa Scripturam acquirimus scientiam sine gratia Dei, nec gratiam acquirimus nisi studuerimus, ne donum Dei negligentibus detur. Pulsate autem oratione et ieiuniis et eleemosynis. Sicut enim qui pulsat ostium, non tantum voce clamat, sed manu, sic et qui bona opera facit, pulsat operibus bonis. Sed dices: hoc ipsum peto ut sciam et faciam; quomodo ergo possumus facere priusquam accipiam? Sed quod potest fac, ut amplius possis; et quod scis serva, ut amplius scias. Vel aliter. Cum dixisset supra omnibus ut indulgerent inimicis, et postea prohibuerit ne sub obtentu dilectionis sancta canibus darent, nunc dat eis bonum consilium, ut petant Deum pro illis, et dabitur eis; quaerant eos qui perierant in peccatis, et invenient; pulsent eos qui in erroribus sunt conclusi, et aperiet eos Deus, ut habeat sermo eorum ad animas eorum ingressum. Vel aliter. Quoniam maiora erant mandata superius posita quam virtus humana, transmittit eos ad Deum, cuius gratiae nihil impossibile est, dicens petite, et dabitur vobis, ut quod ex hominibus consummari non potest, per gratiam Dei adimpleatur. Cum enim alia animalia Deus muniverit veloci pedum cursu, aut velocibus pennis, aut unguibus, aut dentibus, aut cornibus, hominem solum sic disposuit ut virtus illius sit ipse, ut infirmitatis suae necessitate coactus, semper necessarium habeat dominum suum
Glossa
Petimus autem fide, quaerimus spe, pulsamus caritate. Primum petere debes, ut habeas; post quaerere, ut invenias; inventa observare, ut introeas
Remigius
Vel aliter. Petimus orando, quaerimus recte vivendo, pulsamus perseverando
Augustinus
Petitio autem pertinet ad impetrandam sanitatem animae, ut ea quae praecipiuntur, implere possimus; inquisitio autem ad inveniendam veritatem. Sed cum quisque veram viam invenerit, perveniet ad ipsam possessionem; quae tantum pulsanti aperietur
Augustinus in Lib. Retract
Operose quidem ista tria quid inter se differant, sic exponendum putavi; sed longe melius ad instantissimam petitionem omnia referuntur: unde postea concludit dicens dabit bona petentibus se
Chrysostomus in Matth
Per hoc ergo quod addidit quaerite et pulsate, cum instantia multa et robore peti iussit. Qui enim quaerit, omnia alia proicit a mente, et ad illud solum afficitur quod quaerit; qui autem pulsat, cum vehementia et fervida mente venit
Chrysostomus super Matth
Quia vero dixerat petite, et accipietis, ne forte peccatores audientes dicerent: ad hoc dominus dignos hortatur, nos autem indigni sumus; ideo repetit, ut tam iustis quam peccatoribus misericordiam Dei commendet; et ideo dicit omnis qui petit, accipit; idest, sive iustus sive peccator, tamen petere non dubitet: ut constet neminem sperni, nisi qui petere dubitavit a Deo. Non enim credibile est ut opus pietatis quod exhibetur benefaciendo inimicis, Deus iniungat hominibus, ipse autem non faciat, cum sit bonus
Augustinus super Ioann
Unde peccatores exaudit Deus. Si enim peccatores non audiret, frustra publicanus dixisset: domine, propitius esto mihi peccatori, et ex ista confessione meruit iustificationem
Prosper in Lib. Sentent. August
Fideliter autem supplicans Deo pro necessitatibus huius vitae, et misericorditer auditur, et misericorditer non auditur. Quid enim infirmo sit utile, magis novit medicus quam aegrotus. Si autem id postulat quod Deus et promittit et praecipit, fiet omnino quod poscit: quia accipiet caritas quod petit veritas
Augustinus ad Paulinum et Hierasiam
Bonus autem dominus, qui non tribuit saepe quod volumus, ut quod mallemus attribuat
Augustinus de Serm. Dom
Perseverantia etiam opus est ut accipiamus quod petimus
Augustinus de Verb. Dom
Cum enim Deus aliquando tardius dat, commendat dona, non negat: diu desiderata dulcius obtinentur; cito autem data vilescunt. Pete ergo et quaere iusta. Petendo enim et quaerendo, crescit appetitus ut capias: servat tibi Deus quod non vult cito dare, ut tu discas magna magne desiderare; ideo oportet semper orare et non deficere
7:9
St Augustine † AD 430 Serm. in Mont. ii. 21.
As above He had cited the birds of the air and the lilies of the field, that our hopes may rise from the less to the greater; so also does He in this place, when He says, Or what man among you?
Pseudo-Chrysostom
Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the relation between father and son; that should we despair because of our sins, we may hope because of God’s fatherly goodness.
St John Chrysostom † AD 407
There are two things behoveful for one that prays; that he ask earnestly; and that he ask such things as he ought to ask. And those are spiritual things; as Solomon, because he asked such things as were right, received speedily.
Pseudo-Chrysostom
And what are the things that we ought to ask, he shews under the likeness of a loaf, and a fish. The loaf is the word concerning the knowledge of God the Father. The stone is all falsehood that has a stumbling-block of offence to the soul.
Remigius † AD 908
By the fish we may understand the word concerning Christ, by the serpent the Devil himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the serpent the wiles of the Devil, or unbelief.
Rabanus Maurus † AD 856
Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life and yet lives. Luke adds a third thing, an egg, (Luke 11:12.) which signifies hope; for an egg is the hope of the animal. To charity, He opposes a stone, that is, the hardness of hatred; to faith, a serpent, that is, the venom of treachery; to hope, a scorpion, that is, despair, which stings backward, as the scorpion.
Remigius † AD 908
The sense therefore is; we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, If then ye being evil.
St John Chrysostom † AD 407
This He said not detracting from human nature, nor confessing the whole human race to be evil; but He calls paternal love evil when compared with His own goodness. Such is the superabundance of His love towards men.
Pseudo-Chrysostom
Because in comparison of God who is preeminently good, all men seem to be evil, as all light shews dark when compared with the sun.
St Jerome † AD 420
Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation evil, (Gen. 8:22.) as the Apostle also speaks, Seeing the days are evil.
St Augustine † AD 430 ubi sup.
Or; He calls evil (Eph. 5:16.) those who are lovers of this age; whence also the good things which they give are to be called good according to their sense who esteem them as good; nay, even in the nature of things they are goods, that is, temporal goods, and such as pertain to this weak life.
St Augustine † AD 430 Serm. 61, 3.
For that good thing which makes men good is God. Gold and silver are good things not as making you good, but as with them you may do good. If then we be evil, yet as having a Father who is good let us not remain ever evil.
St Augustine † AD 430 Serm. in Mont. ii. 21.
If then we being evil, know how to give that which is asked of us, how much more is it to be hoped that God will give us good things when we ask Him?
Pseudo-Chrysostom
He says good things, because God does not give all things to them that ask Him, but only good things.
The Gloss ord.
For from God we receive only such things as are good, of what kind soever they may seem to us when we receive them; for all things work together for good to His beloved.
Remigius † AD 908
And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.
The Latin text
Augustinus de Serm. Dom
Sicut in superioribus egit de volatilibus caeli et de liliis agri, ut spes de minoribus ad maiora consurgeret, ita et in hoc loco, cum dicit aut quis ex vobis homo?
Chrysostomus super Matth
Ne forte aliquis considerans quanta est differentia inter Deum et hominem, et ponderans peccata sua, dum desperat impetrare, nec incipiat petere, patrum et filiorum similitudinem introduxit; ut si propter peccata nostra desperamus, propter bonitatem Dei speremus
Chrysostomus in Matth
Duo autem oportet adesse oranti: et petere vehementer, et quae oportet petere. Haec autem sunt spiritualia: etenim Salomon, quia petiit quod petere oportebat, velociter accepit
Chrysostomus super Matth
Quae autem petere oportet, sub similitudine panis et piscis ostendit. Panis enim est verbum de notitia Dei patris. Lapis est omne mendacium quod habet scandalum offensionis ad animam
Remigius
Piscem autem possumus intelligere verbum de Christo, serpentem autem, ipsum Diabolum. Vel per panem intelligitur doctrina spiritualis; per lapidem ignorantia; per piscem unda Baptismatis sacri, per serpentem astutia Diaboli, sive infidelitas
Rabanus Maurus
Vel panis, qui est communis cibus, caritatem significat, sine qua aliae virtutes nihil valent. Piscis significat fidem, quae ex aqua Baptismatis orta est, et in mediis fluctibus huius vitae pulsatur, et tamen vivit. Lucas autem addidit tertium, scilicet ovum, quod est spes animalis, unde spem significat. Contra caritatem ponit lapidem, idest odii duritiam; contra fidem, serpentem, idest perfidiae venenum; contra spem, scorpionem, idest desperationem, quae retro pungit, sicut scorpio
Remigius
Est ergo sensus: non est timendum quod si petamus a Deo patre panem, idest doctrinam vel caritatem, quod porrigat lapidem; idest quod permittat cor nostrum constringi aut frigore odiorum, aut duritia mentis; vel quod si petierimus fidem, ipse nos permittat perire veneno infidelitatis. Unde sequitur si ergo vos cum sitis mali
Chrysostomus in Matth
Haec autem dixit, non detrahens humanae naturae, neque malum confitens omne genus humanum, sed ad differentiam bonitatis suae, dilectionem paternam malitiam vocans: tanta est superabundantia amoris ipsius ad homines. Quia quantum ad comparationem Dei, qui solus singulariter bonus est, omnes mali videntur; sicut ad comparationem solis omne lucidum videtur obscurum
Hieronymus
Vel forte apostolos malos dixit, quia sub apostolorum persona omne hominum genus damnatur, cuius ab infantia cor ad malum appositum est, ut in Genesi legitur. Nec mirum huius saeculi homines dici malos, cum et apostolus memoret quoniam dies mali sunt
Augustinus
Vel malos appellavit huius saeculi dilectores, unde et bona quae dant, secundum eorum sensum bona dicenda sunt, quia haec pro bonis habent; quamquam et in rerum natura, ista bona sint, scilicet temporalia, et ad istam vitam infirmam pertinentia
Augustinus de Verb. Dom
Bonum enim quod facit bonos, Deus est. Aurum autem et argentum bonum est, non quod te faciat bonum, sed unde facias bonum. Mali ergo cum simus, et bonum patrem habeamus, non semper mali remaneamus
Augustinus de Serm. Dom
Si ergo cum simus mali, novimus id dare quod petimus, quanto magis sperandum est daturum Deum nobis bona petentibus?
Chrysostomus super Matth
Quoniam autem non omnia petentibus praestat, sed bona tantummodo, ideo convenienter addidit bona
Glossa
A Deo enim non nisi bona percipimus, qualiacumque nobis videantur: omnia enim dilectis in bonum cooperantur
Remigius
Et sciendum, quod ubi Matthaeus sic dicit dabit bona, Lucas dicit: dabit spiritum bonum. Sed non debet videri contrarium: quia cuncta bona quae homo a Deo accipit, per gratiam spiritus sancti dantur
7:12
St Augustine † AD 430 ubi sup.
Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes, All things whatsoever ye would, &c. For there is no man who would that another should act towards him with a double heart.
Pseudo-Chrysostom
Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, All things whatsoever ye would, &c. That is; I not only command that ye judge not, but All things whatsoever ye would that men should do unto you, do ye unto them; and then you will be able to pray so as to obtain.
The Gloss ord.
Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, All things therefore &c.
St John Chrysostom † AD 407
Otherwise; The Lord desires to teach that men ought to seek aid from above, but at the same time to contribute what lays in their power; wherefore when He had said, Ask, seek, and knock, He proceeds to teach openly that men should be at pains for themselves, adding, Whatsoever ye would &c.
St Augustine † AD 430 Serm. 61. 7.
Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal to those of whom they beg. What face can you have of making request to your God, when you do not acknowledge your equal? This is that is said in Proverbs, Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard. (Prov. 21:13.) What we ought to bestow on our neighbour when he asks of us, that we ourselves may be heard of God, we may judge by what we would have others bestow upon us; therefore He says, All things whatsoever ye would.
St John Chrysostom † AD 407
He says not, All things whatsoever, simply, but All things therefore, as though He should say, If ye will be heard, besides those things which I have now said to you, do this also. And He said not, Whatsoever you would have done for you by God, do that for your neighbour; lest you should say, But how can I? but He says, Whatsoever you would have done to you by your fellow-servant, do that also to your neighbour.
St Augustine † AD 430 Serm. in Mont. ii. 22.
Some Latin copies add here, good thingsb, which I suppose was inserted to make the sense more plain. For it occurred that one might desire some crime to be committed for his advantage, and should so construe this place, that he ought first to do the like to him by whom he would have it done to him. It were absurd to think that this man had fulfilled this command. Yet the thought is perfect, even though this be not added. For the words, All things whatsoever ye would, are not to be taken in their ordinary and loose signification, but in their exact and proper sense. For there is no will but only in the good; (but vid. Retract. i. 9. n. 4.) in the wicked it is rather named desire, and not will. Not that the Scriptures always observe this propriety; but where need is, there they retain the proper word so that none other need be understood.
St Cyprian † AD 258 Tr. vii.
Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, Whatsoever ye would that men should do to you, do ye also to them; and adds, for this is the Law and the Prophets.
Pseudo-Chrysostom
For whatsoever ever the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root.
St Gregory the Great † AD 604 Mor. x. 6.
He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good.
St John Chrysostom † AD 407
Whence what we ought to do is clear, as in our own cases we all know what is proper, and so we cannot take refuge in our ignorance.
St Augustine † AD 430 Serm. in Mont. ii. 22.
This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God.
St Augustine † AD 430 De Trin. viii. 7.
Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.
The Latin text
Augustinus de Serm. Dom
Firmitas quaedam et valentia ambulandi per sapientiae viam in bonis moribus constituta est, quibus perducuntur homines usque ad mundationem et simplicitatem cordis; de qua iam diu loquens, ita concludit omnia quaecumque vultis, et cetera. Nemo enim est qui velit quemquam duplici corde secum agere
Chrysostomus super Matth
Vel aliter. Supra propter sanctificandam orationem mandavit ut non iudicent homines eos qui peccant in ipsos. Et quia ab ordine narrationis suae recedens, introduxit alia quaedam, nunc ad mandatum quod coeperat rediens, ait omnia quaecumque vultis; idest, non solum mando: nolite iudicare, sed et omnia quaecumque vultis ut faciant vobis homines, et facite eis: et tunc impetrabiliter poteritis orare
Glossa
Vel aliter. Omnium bonorum spiritualium distributor est spiritus sanctus, ut opera caritatis impleantur; unde subdit omnia ergo
, et cetera. Chrysostomus in Matth
Vel aliter. Vult dominus demonstrare quoniam oportet homines et superius inquirere auxilium, et quae a seipsis sunt simul inferre; unde cum dixisset petite, quaerite, et pulsate docet aperte ipsos homines studiosos esse; et ideo subdit omnia quaecumque vultis
, et cetera. Augustinus de Verb. Dom
Vel aliter. Promiserat se dominus petentibus bona largiturum. Ut autem ille agnoscat mendicos suos, agnoscamus et nos nostros. Excepta enim substantia facultatum, tales sunt qui petunt, quales a quibus petunt. Quam frontem habes petendi ad Deum tuum, qui non agnoscis parem tuum? Hinc est quod in proverbiis dicitur: qui obturat aurem suam ad clamorem pauperis, et ipse clamabit, et non exaudietur. Quid autem petenti proximo debeamus impendere ut et ipsi audiamur a Deo, ex hoc considerare possumus quod ab aliis volumus nobis impendi. Et ideo dixit omnia ergo quaecumque vultis
Chrysostomus in Matth
Non simpliciter dicit omnia, sed addidit ergo; quasi dicat: si vultis audiri, cum illis quae dixi et haec facite. Non autem dixit: quaecumque vis effici tibi a Deo, haec fac ad proximum; ut non dicas: qualiter hoc est possibile? Sed ait: quaecumque volueris effici tibi a conservo, haec et circa proximum ostende
Augustinus de Serm. Dom
Quidam Latini codices habent additum bona; quod additum puto ad manifestationem sententiae. Occurrebat enim quod si quisquam flagitiose aliquid erga se fieri velit, et ad hoc referat istam sententiam, ut hoc prior illi faciat a quo sibi fieri cupit; ridiculum est hunc putare istam implesse sententiam. Intelligendum est autem perfectam esse sententiam, etiamsi hoc non addatur. Quod enim dictum est omnia quaecumque vultis, non usitate ac passim, sed proprie dictum accipi oportet. Voluntas namque non est nisi in bonis: nam in malis cupiditas proprie dicitur, non voluntas: non quia sic semper loquantur Scripturae, sed ubi oportet, ibi omnino proprium verbum tenent, ut non aliud intelligatur
Cyprianus de Orat. Domin
Cum autem Dei verbum dominus Iesus Christus omnibus venerit, praeceptorum suorum fecit grande compendium, cum dixit quaecumque vultis ut faciant vobis homines, et vos facite eis; unde subdit haec est lex et prophetae
Chrysostomus super Matth
Nam quaecumque lex et prophetae sparsim in omnibus praeceperunt Scripturis, in hoc compendioso continentur mandato, quasi innumerabiles arborum rami in una radice
Gregorius Moralium
Qui enim cogitat ut ea alteri faciat quae ipse sibi ab altero fieri expectat, pensat nimirum ut malis bona et bonis meliora reddat
Chrysostomus in Matth
Unde manifestum est quoniam ex nobis quae deceant omnes scimus, et non est possibile ad ignorantiam refugere
Augustinus de Serm. Dom
Videtur autem hoc praeceptum ad dilectionem proximi pertinere, non autem ad Dei; cum in alio loco duo esse praecepta dicat, in quibus lex pendet et prophetae. Cum autem hic non addit: tota lex, quod ibi addidit, servavit locum alteri praecepto, quod est de dilectione Dei
Augustinus de Trin
Vel aliter. Ideo Scriptura tantum dilectionem proximi commemorat, cum dicit omnia quaecumque vultis; quia qui proximum diligit, consequens est ut et ipsam praecipue dilectionem diligat; Deus autem dilectio est; consequens est ergo ut praecipue diligat Deum
7:13
St Augustine † AD 430 Serm. in Mont. ii. 22.
The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, Enter ye in at the strait gate.
The Gloss ord.
Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate.
Pseudo-Chrysostom
Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; But thou when thou fastest anoint thy head; and after comes, Enter ye in at the strait gate. For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings. On account therefore of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, Enter ye in at the strait gate. The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin’s womb. The way of perdition is sin of any kind It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners.
The Gloss ord.
Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.
St John Chrysostom † AD 407
But seeing He declares below, My yoke is pleasant, and my burden light, how is it that He says here that the way is strait and narrow? Even here He teaches that it is light and pleasant; for here is a way and a gate as that other, which is called the wide and broad, has also a way and a gate. Of these nothing is to remain; but all pass away. But to pass through toil and sweat, and to arrive at a good end, namely life, is sufficient solace to those who undergo these struggles. For if sailors can make light of storms and soldiers of wounds in hope of perishable rewards, much more when Heaven lies before, and rewards immortal, will none look to the impending dangers. Moreover the very circumstance that He calls it strait contributes to make it easy; by this He warned them to be always watching; this the Lord speaks to rouse our desires. He who strives in a combat, if he sees the prince admiring the efforts of the combatants, gets greater heart. Let us not therefore be sad when many sorrows befal us here, for the way is strait, but not the city; therefore neither need we look for rest here, nor expect any thing of sorrow there. When He says, Few there be that find it, He points to the sluggishness of the many, and instructs His hearers not to look to the prosperity of the many, but to the toils of the few.
St Jerome † AD 420
Attend to the words, for they have an especial force, many walk in the broad way—few find the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
The Latin text
Augustinus de Serm. Dom
Admonuerat superius dominus ad habendum cor simplex et mundum, in quo quaeritur Deus; sed quia hoc paucorum est, iam incipit de investiganda sapientia loqui, cui investigandae et contemplandae talis oculus per omnia superiora perductus est, quo videri iam possit arcta via et angusta porta; unde subdit intrate per angustam portam
Glossa
Vel aliter. Etsi difficile sit ut alii facias quod tibi vis fieri, tamen sic faciendum est, ut intremus per angustam portam
Chrysostomus super Matth
Vel aliter. Tertia haec convenientia ad iustitiam ieiunii pertinet, ut sit ordo narrationis talis: tu autem cum ieiunas, unge caput tuum; et postea sequitur intrate per angustam portam. Praecipue enim tres sunt naturales passiones et intimae carnis: primo esca et potus, deinde amor viri ad mulierem, tertio loco somnus; et ideo gravius est eas a natura carnali praecidere quam ceteras passiones. Et ideo nullius passionis abstinentia sic sanctificat corpus, sicut quod homo sit castus, ieiunus, et in vigiliis perseverans. Ergo propter omnes has iustitias, et praecipue propter laboriosissimum ieiunium, dicit intrate per angustam portam. Porta perditionis est Diabolus, per quem introitur in Gehennam; porta vitae est Christus, per quem introitur in regna caelestia. Lata autem porta dicitur esse Diabolus, non magnitudine potestatis extensus, sed effrenatae superbiae licentia dilatatus. Porta autem angusta dicitur Christus, non parvitate potestatis exiguus, sed humilitatis ratione collectus: quia quem totus non capit mundus, seipsum intra angustias uteri virginalis inclusit. Via autem perditionis est omnis iniquitas. Dicitur autem spatiosa, quia non est intra regulam disciplinae inclusa; et ambulantes in ea, quicquid eos delectaverit, hoc sequuntur. Via autem vitae dicitur esse omnis iustitia, et propter contrarias causas esse arcta. Considerandum autem, quia nisi quis ambulaverit per viam, non potest pervenire ad portam: qui enim non ambulant per viam iustitiae, impossibile est ut vere Christum cognoscant. Similiter nec incurrit in manus Diaboli nisi qui in via ambulat peccatorum
Gregorius super Ezech
Quamvis autem caritas sit lata, tamen per angusta et ardua homines ducit a terra. Satis angustum est omnia praetermittere, unum solum diligere, prospera non ambire, adversa non timere
Chrysostomus in Matth
Sed cum postea dicat: iugum meum suave est, et onus meum leve, qualiter hic angustam esse viam ait et arctam? Sed et hic monstrat eam levem esse et suavem: quoniam via est et porta est; sicut et altera, quae lata et spatiosa dicitur, ipsa via et porta est. Horum autem nihil mansurum est, sed omnia pertranseunt. Transire autem labores et sudores, et in bonum finem devenire, scilicet in vitam, sufficiens est mitigare eos qui agones patiuntur. Si enim tempestates nautis et vulnera militibus levia sunt propter spem praemiorum pereuntium, multo magis cum caelum praeiacens fuerit, et immortalia praemia, nullum aliquis sentiet imminentium periculorum. Sed et hoc ipsum quod illam arctam vocavit, maxime ad faciendam illam facilem conferebat: per hoc siquidem ut semper vigilarent admonuit: hoc enim dominus dicit erigens nostrum desiderium. Qui enim in agone certat, cum viderit principem admirantem labores agonum, animosior fit. Ne igitur moesti simus cum multa nobis hic contigerint tristia, quia arcta est via, sed non civitas; ideo neque hic quietem oportet expectare, neque ibi triste aliquid praestolari. Dicens autem quam pauci sunt qui inveniunt eam, rursus hic multorum desidiam significavit, et audientes erudivit non multorum prosperitatibus attendere, sed paucorum laboribus
Hieronymus
Significanter igitur de utraque via locutus dixit, quod per latam multi ambulant, angustam pauci inveniunt: latam enim non quaerimus, nec inventione opus est, quia sponte se offert, et errantium via est; angustam vero nec omnes inveniunt, nec qui invenerint, statim ingrediuntur per eam. Siquidem multi, inventa veritatis via, capti voluptatibus saeculi, de medio itinere revertuntur
7:15
Pseudo-Chrysostom
The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, Take heed of false prophets.
St Augustine † AD 430 Serm. in Mont. ii. 23.
When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, Take heed of false prophets.
St John Chrysostom † AD 407
Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, Take heed of false prophets. In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them false prophets; for even in that day the like things fell out.
Pseudo-Chrysostom
What is written below that the Law and the Prophets were until John, (Mat. 11:13.) is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, Take heed of false prophets. And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not ‘See ye,’ but, Take heed. For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says Take heed, because it is a sure precaution of security to know him whom you avoid. But this form of warning, Take heed, does not imply that the Devil will introduce heresies against God’s will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them beforehand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, who come to yon in sheep’s clothing. Christians are called sheep, and the sheep’s clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, But inwardly they are ravening wolves. But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning, such the Apostle speaks, I know that after my departure there will enter among you grievous wolves, not sparing the flock. (Acts 20:29.)
St John Chrysostom † AD 407
Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never.
St Augustine † AD 430 Serm. in Mont. ii. 24.
Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep’s clothing, and in this manner are deceived concerning wolves. For they practise fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, The works of the flesh are manifest, which are, fornication, uncleanness, &c. (Gal. 5:19.) And which are they by which we may know a good tree? The same Apostle teaches, saying, The fruits of the Spirit are love, joy, peace.
Pseudo-Chrysostom
The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God, is the wolf.
St Jerome † AD 420
What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren.
St Augustine † AD 430 non occ.
But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep’s clothing, or the sheep in his own.
St Gregory the Great † AD 604 Mor. xxxi. 14.
Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep’s skin, and shews by persecuting how great his rage against the good.
St John Chrysostom † AD 407
And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles?
Pseudo-Chrysostom
The grape has in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shewn patience, in that it is cast into the wine-press—joy, because wine maketh glad the heart of man—purity, because it is not mixed with water—and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil’s servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular trees, as the fig, the vine, the thorn, and the thistle, He proceeds to shew that this is universally true, saying, Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit.
St Augustine † AD 430 Serm. in Mont. ii. 25.
In this place we must guard against the error of such as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two trees; (Manichees, vid. infr.) as it will be evident to any who will read the context that He is speaking here of men.
St Augustine † AD 430 De Civ. Dei, 12. 4.
These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own1 harmony, and are altogether good.
St John Chrysostom † AD 407
But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.
St Augustine † AD 430 Serm. in Mont. ii. 25.
From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, A good tree cannot bring forth evil fruit, nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man’s works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence superintending.
Rabanus Maurus † AD 856
And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.
St Augustine † AD 430 vid. Op. Imp. in. Jul. v. 40. &c. et alibi.
But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature. See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God.
St Jerome † AD 420
We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, I know not the man? Or how, on the other hand, could Moses’ father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?
St John Chrysostom † AD 407
He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.
The Gloss non occ.
From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, Therefore by their fruits ye shall know them.
The Latin text
Chrysostomus super Matth
Supra mandaverat apostolis dominus, ne eleemosynas, orationes et ieiunia coram hominibus, sicut hypocritae, faciant; et ideo ad cognoscendum quia haec omnia in hypocrisi fieri possunt, loquitur dicens attendite a falsis prophetis
Augustinus de Serm. Dom
Vel aliter. Cum dixisset dominus, paucos esse qui inveniunt angustam portam et arctam viam, ne haeretici, qui plerumque se sub nomine paucitatis commendant, se nobis supponant, statim subicit dicens attendite a falsis prophetis
Chrysostomus in Matth
Vel aliter. Quia dictum est, angusta est porta; sed et multi sunt, qui pervertunt eam quae illuc fert viam; ideoque induxit attendite a falsis prophetis; in quo ut maiorem sollicitudinem habeant, meminit eorum quae in patribus eorum facta sunt, falsos prophetas vocans, etenim tunc talia contigerunt
Chrysostomus super Matth
Quod autem scriptum est, quia lex et prophetae usque ad Ioannem, dicitur quia prophetia de Christo non erat futura post eum. Prophetae autem et fuerunt et sunt: sed non qui prophetarent de Christo, sed interpretarentur ea quae de Christo ab antiquis fuerant prophetata, idest doctores Ecclesiarum: nec enim potest quis propheticos interpretari sensus nisi per spiritum prophetiae. Sciens ergo dominus futuros esse falsos doctores haeresum diversarum, admonet dicens attendite a falsis prophetis. Quia enim non erant futuri manifesti gentiles, sed absconditi sub nomine Christiano, non dixit: aspicite, sed attendite: ubi enim res certa est, aspicitur, idest simpliciter videtur; ubi autem incerta, attenditur, idest caute consideratur. Idem dicit attendite, quia firma tutela salutis est scire quem fugias. Non autem sic admonet attendite, quasi invito Deo Diabolus haereses introducat, sed eo permittente: quia enim non sine iudicio vult servos habere, ideo misit tentationem; quia vero non vult eos per ignorantiam perire, ideo praemonet. Ne autem aliquis haereticus doctor dicat quia non dixit eos falsos prophetas, sed gentilium et Iudaeorum doctores, ideo addidit dicens qui veniunt ad vos in vestimentis ovium. Oves enim Christiani dicuntur; vestimentum autem ovile est species Christianitatis et simulatae religionis. Nulla autem res sic exterminat bonum, sicut simulatio: nam malum sub specie boni celatum, dum non cognoscitur, non cavetur. Et ne adhuc dicat haereticus quia de viris doctoribus loquitur, qui tamen peccatores sunt, ideo addit intrinsecus autem sunt lupi rapaces. Catholici autem doctores, etsi fuerint peccatores, servi quidem carnis dicuntur, non tamen lupi rapaces, quia non habent propositum perdere Christianos. Manifeste ergo de haereticis doctoribus dicit: quia eo proposito speciem Christianorum suscipiunt, ut Christianos iniquo seductionis morsu dilanient; de quibus dixit apostolus: scio quia post discessum meum intrabunt in vos lupi rapaces, non parcentes gregi
Chrysostomus in Matth
Sed tamen videtur falsos prophetas hic non haereticos insinuare, sed eos quidem qui vitae sunt corruptae, sed facie tamen virtutis induuntur; unde dixit a fructibus eorum cognoscetis eos. Apud haereticos enim est multoties et vitam invenire; apud hos autem quos dixi, nequaquam
Augustinus de Serm. Dom
Unde rectissime quaeritur, quos fructus nos attendere voluerit. Multi enim quaedam in fructibus deputant quae ad vestitum ovium pertinent, et hoc modo de lupis decipiuntur: secuti enim sunt vel ieiunia vel eleemosynas vel orationes, quae praetendunt hominibus, placere cupientes eis quibus ista difficilia videntur. Hi ergo non sunt fructus, de quibus cognosci istos monet. Ista enim quae cum bono animo fiunt, sunt proprie ovibus vestes; cum autem malo, in errore, non aliud quam lupos tegunt; sed non ideo debent oves odisse vestimentum suum, quod plerumque illo se occultant lupi. Qui sunt ergo fructus quibus cognoscamus arborem malam? Dicit apostolus: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, et cetera. Qui vero sunt fructus quibus cognoscamus arborem bonam? Idem apostolus ostendit, dicens: fructus autem spiritus sunt caritas, gaudium, pax
Chrysostomus super Matth
Fructus etiam eius ovis est confessio eius fidei: qui enim secundum Deum vocem humilitatis et verae confessionis emittit, ovis est; qui autem contra veritatem blasphemiis ululat contra Deum, lupus est
Hieronymus
Etsi ergo potest de omnibus intelligi quod hic de falsis prophetis dicitur, qui aliud habitu ac sermone promittunt, aliud opere demonstrant, specialiter de haereticis intelligendum videtur, qui videntur continentia ac ieiunio quasi quadam pietatis veste se circumdare; intrinsecus autem habentes animum venenatum, simpliciorum fratrum corda decipiunt
Augustinus de Serm. Dom
Sed ex operibus conici potest utrum exteriorem cultum ambitione aliqua faciant. Cum enim coeperint aliquibus tentationibus ea ipsa vel subtrahi vel negari, quae isto velamine vel consecuti sunt vel consequi cupierunt, tunc necesse est ut appareat utrum lupus in ovina pelle sit, an ovis in sua
Gregorius Moralium
Hypocrita etiam sanctae Ecclesiae pace premitur; idcirco ante oculos nostros religione vestitur. Si qua vero fidei tentatio erumpat, statim lupi mens rabida habitu se ovinae pellis expoliat, quantumque contra bonos saeviat, persequens demonstrat
Chrysostomus in Matth
Facile etiam hypocritae capiuntur: via enim quam iussi sunt ambulare, laboriosa est: hypocrita autem laborare non utique eliget. Deinde ut non dicas quoniam impossibile est cognoscere tales, rursum rationem ab humano exemplo ponit, dicens numquid colligunt de spinis uvas, aut de tribulis ficus?
Chrysostomus super Matth
Uva in se mysterium Christi habet: sicut enim botrus multa in se grana ligno mediante suspendit, sic et Christus multos sibi fideles per lignum crucis tenet adiunctos. Ficus autem est Ecclesia, quae multos fideles tenet dulci quodam caritatis amplexu, sicut ficus multa grana uno tegmine tenet inclusa. Sunt ergo ficus signa haec, caritatis quidem in dulcedine, unitatis autem in coniunctione granorum. In uva autem patientiae quidem signum est, quia in torcular mittitur; gaudii autem, quia vinum laetificat cor hominis; sinceritatis, quia non est aqua permixtum; suavitatis autem in delectatione. Spinae autem et tribuli sunt haeretici. Sicut ergo spina vel tribulus ex quacumque parte habet aculeos, sic servos Diaboli ex quacumque parte consideraveris, iniquitatis pleni sunt. Non possunt ergo huiusmodi spinae et tribuli ecclesiasticos fructus proferre. Quod autem particulariter sub similitudine ficus et vitis, spinae et tribuli dixerat, ostendit consequenter universaliter esse verum cum dicit sic omnis arbor bona fructus bonos facit, mala autem arbor fructus malos facit
Augustinus de Serm. Dom
In hoc autem loco illorum error cavendus est, qui de duabus arboribus duas naturas opinantur esse; quarum una sit Dei, altera vero non. Non autem eos adiuvare duas istas arbores dicendum est: quia de hominibus eum dicere planum est, si quis praecedentia et consequentia legerit
Augustinus de Civ. Dei
Hominibus autem praedictis ipsae naturae displicent, non eas considerantibus secundum utilitatem suam; non autem ex commodo vel incommodo nostro, sed per seipsam considerata natura dat artifici suo gloriam. Naturae igitur omnes quoniam sunt, et ideo habent modum suum, speciem suam et quamdam secum pacem suam, profecto bonae sunt
Chrysostomus in Matth
Ut autem nullus dicat quoniam mala arbor fert quidem fructus malos, fert autem et bonos, et sic difficilis sit cognitio, duplici prolatione existente, ideo subiungit non potest arbor bona fructus malos facere, neque arbor mala fructus bonos facere
Augustinus de Serm. Dom
Ex hoc verbo putant Manichaei, neque animam malam fieri posse ut in melius commutetur, neque bona in deterius; quasi dictum sit: non potest arbor bona mala fieri, neque mala fieri bona; sed ita dictum est non potest arbor bona fructus malos facere, nec e converso. Arbor quippe est ipsa anima, idest ipse homo; fructus vero opera hominis. Non ergo potest malus homo bona operari, neque bonus mala. Ergo si vult malus bona operari, prius bonus fiat. Quamdiu autem quisque malus est, non potest facere fructus bonos. Sicut enim potest fieri ut quod fuit nix, non sit, non autem ut nix sit calida, sic potest fieri ut qui malus fuit, non sit malus; non tamen fieri potest ut malus bene faciat: quia etsi aliquando utilis est, non hoc ipse facit, sed fit de illo divina providentia procurante
Rabanus Maurus
Homo autem ipse arbor bona vel mala dicitur, propter voluntatem bonam vel malam. Fructus autem sunt opera, quae nec bona malae voluntatis esse possunt, nec mala bonae voluntatis
Augustinus contra Iulianum
Sicut autem manifestum est ex voluntate mala, tamquam ex arbore mala fructus eius, fieri omnia opera mala, sic ipsam voluntatem malam unde dices esse exortam, nisi quia voluntas mala Angeli ex Angelo, ex homine hominis orta est? Quid autem erant haec duo antequam in eis ista mala orirentur, nisi bonum opus Dei, et bona atque laudanda natura? Ecce ergo ex bono oritur malum; nec fuit omnino unde oriri posset, nisi ex bono; ipsam dico voluntatem malam, quoniam nullum malum praecessit, non opera mala, quae non sunt nisi ex voluntate mala tamquam ex arbore mala: nec ideo tamquam ex bono potuit oriri voluntas mala, quia bonum factum est a bono Deo: sed quia de nihilo factum est, non de Deo
Hieronymus
Quaeramus autem ab haereticis, qui duas in se contrarias dicunt esse naturas, si iuxta intelligentiam eorum, arbor bona malos fructus facere non potest, quomodo Moyses arbor bona peccaverit ad aquam contradictionis, Petrus quoque in passione dominum negaverit, dicens: nescio hominem. Aut qua consequentia socer Moysi arbor mala, qui in Deum Israel non credebat, dedit consilium bonum?
Chrysostomus in Matth
Quia vero punire non iusserat falsos prophetas, ideo terret eos secundum poenam quae est a Deo, dicens omnis arbor quae non facit fructum bonum excidetur, et in ignem mittetur: quibus verbis et Iudaeos insinuare videtur; ideoque verbum Ioannis Baptistae meminit, per eadem verba poenam eis subscribens. Etenim et ille hoc dixit ad Iudaeos, instantem securim, et arborem excidendam, et ignem inextinguibilem commemorans. Si quis autem diligenter investigabit, duae poenae sunt: et excidi, et comburi; qui enim comburitur, et a regno exciditur omnino; quae poena difficilior est. Multi autem Gehennam solum abhorrent; ego autem casum illius gloriae multo amariorem poenam, quam ipsius Gehennae supplicium esse dico. Quod enim parvum vel magnum malum non susciperet pater, ut videat, et potiatur dulcissimo filio? Hoc itaque in gloria illa putemus: non enim aliquis filius ita suavis est patri ut illorum bonorum requies, et dissolvi et esse cum Christo. Intolerabilis quidem poena est Gehenna; sed si quis decem mille ponat Gehennas, nihil tale dicit quale est a beata gloria illa excidere, et odio haberi a Christo
Glossa
ex praemissa autem similitudine concludit quod supra iam dixerat, quasi manifestum, dicens igitur ex fructibus eorum cognoscetis eos
7:21
St Jerome † AD 420
As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven.
St John Chrysostom † AD 407 Hom. xxiv.
Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, If thou art called a Jew, and restest in the Law. (Rom. 2:17.)
Pseudo-Chrysostom
Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.
St Augustine † AD 430 Serm. in Mont. ii. 24.
For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, Not every one that saith unto me, Lord, Lord. But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, No man can say that Jesus is the Lord, but by the Holy Ghost. (1 Cor. 12:3.) For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word ‘say,’ to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.
St Jerome † AD 420
For Scripture uses to take words for deeds; according to which the Apostle declares, They make confession that they know God, but in works deny him. (Tit. 1:16.)
Ambrosiaster Comm. in 1 Cor. 12:3.
For all truth by whomsoever uttered is from the Holy Spirit.
St Augustine † AD 430 non occ.
Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, Lord, Lord; and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.
St Hilary † AD 367
For obeying God’s will and not calling on His name, shall find the way to the heavenly kingdom.
Pseudo-Chrysostom
And what the will of God is the Lord Himself teaches, This is, (John 6:40.) He says, the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life. The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven.
St John Chrysostom † AD 407
He said not he that doth My will, but the will of my Father, for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.
St Augustine † AD 430 Serm. in Mont. ii. 25.
Hereto it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, Many shall say to me in that day.
St John Chrysostom † AD 407
See how He thus secretly brings in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, Many shall say to me in that day.
Pseudo-Chrysostom
When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man’s work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angels speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, Lord, Lord. For to call once is not enough for him who is under the necessity of terror.
St Hilary † AD 367
They even assure themselves of glory for their prophesying in teaching, for their casting out dæmons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, Have we not prophesied in thy name?
St John Chrysostom † AD 407
But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, Lord, have we not prophesied in thy name? Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, If I have faith that I may remove mountains, but have not charity, I am nothing. (1 Cor. 13:2.)
Pseudo-Chrysostom
But note that He says, in my name, not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out dæmons in the name of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the dæmons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.
St Augustine † AD 430 ubi sup.
Read also what things the Magi did in Egypt in withstanding Moses.
St Jerome † AD 420
Otherwise; To prophesy, to work wonders, to cast out dæmons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ’s name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Seæva in the Acts of the Apostles were seen to cast out dæmons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles.
St John Chrysostom † AD 407
For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, We have done many mighty works. But because they were ungrateful towards those who thus honoured them, it follows rightly, Then will I confess unto you, I never knew you.
St Jerome † AD 420
Emphatically, Then will I confess, for for long time He had forebore to say it.
Pseudo-Chrysostom
For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily.
St John Chrysostom † AD 407
He says to them, I never knew you, as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.
St Jerome † AD 420
Note that He says, I never knew you, as being against some that say that all men have always been among rational creatures.a
St Gregory the Great † AD 604 Mor. xx. 7.
By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves.
St Augustine † AD 430 Cont. Adv. Leg. ii. 4.
But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not knowing what they speak.
St Hilary † AD 367
But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the dæmons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, Depart from me, ye that work iniquity.
St Jerome † AD 420
He says not, Who have worked, but, who work iniquity, that He should not seem to take away repentance. Ye, that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning.
Pseudo-Chrysostom
For death separates the soul from the body, but changes not the purpose of the heart.
The Latin text
Hieronymus
Sicut supra dixerat, eos qui habent vestem bonae vitae, non recipiendos propter dogmatum nequitiam, ita nunc e contrario asserit nec his quidem accommodandam fidem qui, cum polleant integritate doctrinae, malis operibus destruunt: utrumque enim Dei servis necessarium est, ut et opus sermone, et sermo operibus comprobetur; et ideo dicit non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum
Chrysostomus in Matth
Ubi Iudaeos maxime tangere videtur, in dogmatibus omnia ponentes: unde et Paulus eos incusat dicens: si autem tu Iudaeus cognominaris, et requiescis in lege
Chrysostomus super Matth
Vel aliter. Quoniam falsos prophetas et veros ex fructibus eorum docuit discernendos, hic iam manifestius docet qui sunt fructus quibus discernuntur probi doctores et reprobi
Augustinus de Serm. Dom
Cavendum enim est in ipso Christi nomine ab haereticis vel quibuslibet male intelligentibus et saeculi huius amatoribus ne decipiamur; et ideo dicit non omnis qui dicit mihi: domine, domine. Sed merito potest movere quomodo huic sententiae conveniat illud apostoli: nemo potest dicere dominum Iesum, nisi in spiritu sancto. Non enim possumus dicere, illos qui non intrant in regnum caelorum, habere spiritum sanctum. Sed apostolus proprie posuit hoc verbum dicit, ut significet voluntatem atque intellectum dicentis. Ille enim proprie dicit qui voluntatem ac mentem suam sono vocis enuntiat. Dominus autem generaliter hic posuit verbum dicendi: videtur enim etiam ille dicere qui nec vult nec intelligit quod dicit
Hieronymus
Moris est enim Scripturarum dicta pro factis accipere, secundum quem sensum dicit apostolus: confitentur scire Deum, factis autem negant
Ambrosius
Omne etiam verum a quocumque dicatur, a spiritu sancto est
Augustinus
Non ergo putemus ad illos fructus de quibus supra dixerat, pertinere si quis domino nostro dicat domine, domine, et ex eo nobis arbor bona videatur; sed illi sunt fructus facere voluntatem Dei; unde sequitur sed qui facit voluntatem patris mei qui in caelis est, ipse intrabit in regnum caelorum
Hilarius in Matth
Caelestis enim regni iter, obedientia voluntatis Dei, non nuncupatio repertura est
Chrysostomus super Matth
Quae autem est voluntas Dei, ipse dominus docet: haec est, inquit, voluntas eius qui misit me, ut omnis qui videt filium, et credit in eum, habeat vitam aeternam. Credulitatis autem verbum et ad confessionem respicit et ad actum. Qui ergo non confitetur, aut non conversatur secundum verbum Christi, non intrabit in regnum caelorum
Chrysostomus in Matth
Non autem dixit qui facit voluntatem meam, sed patris: quoniam interim conveniens erat prius hoc suscipi ad imbecillitatem eorum; sed et per hoc illud occulte insinuavit; non est enim alia voluntas filii quam quae est patris
Augustinus de Serm. Dom
Illud autem ad rem pertinet, ne decipiamur non solum nomine Christi per eos qui nomen habent, et facta non agunt, sed etiam quibusdam factis atque miraculis, qualia propter infideles cum fecerit dominus, monuit tamen ne talibus decipiamur, arbitrantes ibi esse invisibilem sapientiam ubi miraculum visibile videmus; unde adiungit; et dicit multi dicent mihi in illa die
Chrysostomus in Matth
Vides qualiter latenter iam seipsum introducit. Quia enim omnem complevit sermonem, monstrat seipsum iudicem esse. Quae enim poena expectat eos qui peccant, iam ante monstravit. Quia autem est qui punit, hoc iam revelat, dicens multi dicent mihi in illa die
Chrysostomus super Matth
Quando scilicet venerit in maiestate patris sui, quando iam nemo ausurus est garrula contentione sermonum aut mendacium defendere aut contradicere veritati; quando opera singulorum loquentur, et ora tacebunt; nec alter pro altero interveniet, sed singuli sibi timebunt. In illo enim iudicio non erunt testes adulatores homines, sed Angeli veraces; iudex autem dominus iustus: unde proprie timentium hominum et angustias patientium vocem expressit, dicens domine, domine. Non enim semel sufficit illi dicere domine, quem necessitas timoris astringit
Hilarius in Matth
Gloriam autem sibi ex verbi intentione praesumunt in doctrinae prophetia et Daemoniorum fuga et operum virtutibus: atque hinc sibi regnum caelorum pollicentur, dicentes nonne in nomine tuo prophetavimus?
Chrysostomus in Matth
Sed sunt quidam qui dicunt: quoniam mentientes hi hoc dixerunt, et ideo salvati non sunt; sed non auderent iudice praesente ad ipsum hoc dicere. Sed et ipsa responsio et interrogatio ostendit eos talia fecisse. Qui enim hic mirabiles erant apud omnes, miracula facientes, illic autem vident seipsos punitos, admirantes dicunt domine, nonne in nomine tuo prophetavimus? Quidam autem dicunt, quoniam non in tempore in quo haec miracula faciebant, iniqua agebant, sed postea. Sed si hoc erit, rursus quod dominus volebat monstrare, non constat: quod scilicet neque fides neque miracula valent, bona vita non existente; quod et Paulus dicit: si habuero fidem ut montes transferam, caritatem autem non habuero, nihil sum
Chrysostomus super Matth
Sed considera, quia in nomine dicunt, non: in spiritu; prophetant enim in nomine Christi, sed in spiritu Diaboli; quales sunt divinatores. Sed sic discernuntur: quoniam Diabolus interdum falsa dicit, spiritus sanctus numquam. Concessum est autem et Diabolo interdum vera dicere, ut mendacium suum rara veritate commendet. Daemonia autem eiiciunt in nomine Christi habentes spiritum inimici; magi autem non eiciunt, sed eicere videntur, colludentibus sibi Daemonibus. Faciunt et virtutes, idest miracula, non utilia et necessaria, sed inutilia et vacua
Augustinus de Serm. Dom
Legant enim quanta fecerint resistentes Moysi magi Aegyptiorum
Hieronymus
Vel aliter. Prophetare, virtutes facere et Daemonia eicere, etiam divina virtute, interdum non est eius meriti qui operatur; sed vel invocatio nominis Christi hoc agit, vel ob condemnationem eorum qui invocant, aut utilitatem eorum qui vident et audiunt conceditur: ut licet homines despiciant facientes, tamen Deum honorent, ad cuius invocationem fiunt tanta miracula: nam et Saul et Balaam et Caiphas prophetaverunt, et in actibus apostolorum filii Scevae videbantur eicere Daemonia, et Iudas apostolus cum animo proditoris multa signa inter ceteros apostolos fecisse narratur
Chrysostomus in Matth
Quia enim non omnes ad omnia apte se habebant, sed hi quidem erant vitae purae, fidem autem non tantam habebant, hi autem contrarium, ideo Deus illos per hos convertebat, ut multam ostenderent fidem; hos autem per hoc ineffabile signorum donum, ut fierent meliores evocabat: unde et cum multa copia hanc gratiam eis dabat. Dicent enim virtutes multas fecimus. Sed quia circa eum qui eos ita honoravit, ingrati facti sunt, recte sequitur tunc confitebor illis: quia nunquam novi vos
Hieronymus
Signanter dicit tunc confitebor, quia multo tempore ante dicere dissimulaverat
Chrysostomus super Matth
Grandem enim iram grandis dilatio praecedere debet, quae iustius facit Dei esse iudicium, et digniorem interitum peccatorum. Sciendum autem quod peccatores nescit Deus, quia non digni sunt ut cognoscantur a Deo: non quia omnino ipsos non cognoscat, sed quia suos esse illos non cognoscit. Deus enim naturaliter omnes cognoscit; sed videtur eos non cognoscere, quia non eos diligit; sicut etiam non videntur Deum cognoscere qui non colunt eum digne
Chrysostomus in Matth
Dicit autem eis nunquam novi vos; quasi, non solum in tempore iudicii, sed neque tunc cum miracula faciebatis: multos enim et hic iam odio habet, et ante punitionem avertit
Hieronymus
Observa etiam hoc quod dicit nunquam novi vos, esse contra quosdam dicentes, quod omnes homines semper conversati sunt inter rationabiles creaturas
Gregorius Moralium
Hac autem sententia datur intelligi, quod in hominibus caritas, humilitas, non autem debeant virtutum signa venerari; unde nunc sancta Ecclesia etiam si qua sunt haereticorum miracula, despicit, quia haec sanctitatis speciem non esse cognoscit. Probatio quidem sanctitatis non est signa facere, sed proximum ut se diligere, de Deo vera, de proximo meliora quam de seipso sentire
Augustinus contra Advers. legis et Prophet
Absit autem ut secundum Manichaeos ista de prophetis sanctis dominus dixerit; sed dictum est de his qui post eius Evangelium praedicatum in eius nomine sibi loqui videntur, nescientes quid loquantur
Hilarius in Matth
Sic autem hypocritae gloriati sunt, quasi aliquid proprium sit quod loquuntur aut faciunt, et non omnia virtus Dei invocata perficiat; cuius doctrinae scientiam lectio afferat, Daemoniorum fugam Christi nomen exagitet. De nostro igitur est beata illa aeternitas promerenda; praestandumque est aliquid ex proprio, ut bonum velimus, malum omne vitemus, agamusque potius quod vult quam quod potest gloriemur. Repudians igitur eos ac expellens propter opera iniquitatis, dicit discedite a me, qui operamini iniquitatem
Hieronymus
Non dixit: qui operati estis iniquitatem, ne videretur tollere poenitentiam; sed: qui operamini; idest, qui usque in praesentem horam cum iudicii tempus advenerit, licet non habeatis facultatem peccandi, tamen adhuc habetis affectum
Chrysostomus super Matth
Nam mors quidem animam a carne separat; animae autem propositum non immutat
7:24
St John Chrysostom † AD 407
Because there would be some who would admire the things that were said by the Lord, but would not add that shewing forth of them which is in action, He threatens them before, saying, Every man that hears these words of mine, and does them, shall be likened to a wise man.
Pseudo-Chrysostom
He said not, I will account him that hears and does, as wise; but, He shall be likened to a wise man. He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who has built His house, that is, the Church, upon a rock, that is, upon the strength of the faith. The foolish man is the Devil, who has built his house, that is, all the ungodly, upon the sand, that is, the insecurity of unbelief, or upon the carnal, who are called the sand on account of their barrenness; both because they do not cleave together, but are scattered through the diversity of their opinions, and because they are innumerable. The rain is the doctrine that waters a man, the clouds are those from which the rain falls. Some are raised by the Holy Spirit, as the Apostles and Prophets, and some by the spirit of the Devil, as are the heretics. The good winds are the spirits of the different virtues, or the Angels who work invisibly in the senses of men, and lead them to good. The bad winds are the unclean spirits. The good floods are the Evangelists and teachers of the people; the evil floods are men full of an unclean spirit, and overflowing with many words; such are philosophers and the other professors of worldly wisdom, out of whose belly come rivers of dead water. The Church then which Christ has founded, neither the rain of false doctrine shall sap, nor the blast of the Devil overturn, nor the rush of mighty floods remove. Nor does it contradict this, that certain of the Church do fall; for not all that are called Christians, are Christ’s, but, The Lord knows them that are his. (2 Tim. 2:19.) But against that house that the Devil has built comes down the rain of true doctrine, the winds, that is, the graces of the Spirit, or the Angels; the floods, that is, the four Evangelists and the rest of the wise; and so the house falls, that is, the Gentile world, that Christ may rise; and the ruin of that house was great, its errors broken up, its falsehoods laid open, its idols throughout the whole world broken down. He then is like unto Christ, who hears Christ’s words, and does them; for he builds on a rock, that is, upon Christ, who is all good, so that on whatsoever kind of good any one shall build, he may seem to have built upon Christ. But as the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ, no adversity can overthrow, according to that, Who shall separate us from the love of Christ? (Rom. 8:35.) Like to the Devil is he that hears the words of Christ, and does them not. For words that are heard, and are not done, are likened to sand, they are dispersed and shed abroad. For the sand signifies all evil, or even worldly goods. For as the Devil’s house is overthrown, so such as are built upon the sand are destroyed and fall. And great is that ruin if he have suffered any thing to fail of the foundation of faith; but not if he have committed fornication, or homicide, because he has whence he may arise through penitence, as David.
Rabanus Maurus † AD 856
Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, Go ye into everlasting fire. (Mat. 25:41.)
St Jerome † AD 420
Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall.
St Hilary † AD 367
Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil’s reign attack it.
St Augustine † AD 430 Serm. in Mont. in fin.
Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it. But it should be noted, that when he said, He that heareth these words of mine, He shews plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.
The Latin text
Chrysostomus in Matth
Quoniam quidam futuri erant quae dicta sunt a domino admirantes; ostensionem autem quae est per opera non tribuentes, praeveniens eos terret dicens omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti
Chrysostomus super Matth
Non autem dixit: aestimabo eum qui audit et facit, virum sapientem; sed: assimilabitur viro sapienti; ergo qui similatur homo est; cui autem assimilatur? Christo; Christus autem est sapiens vir, qui aedificavit domum suam, idest Ecclesiam, supra petram, idest supra fortitudinem fidei. Vir autem stultus est Diabolus, qui aedificavit domum suam, idest omnes impios, super arenam, idest inconstantiam infidelitatis, aut super carnales homines: qui dicuntur arena propter sterilitatem, et quia non cohaerent sibi, sed sunt per diversas opiniones dispersi, et quia sunt innumerabiles. Pluvia autem est doctrina quae irrigat hominem; nubes autem sunt a quibus pluvia fluit. Quidam a spiritu sancto excitantur, sicut apostoli et prophetae, et quidam a spiritu Diaboli, sicut haeretici. Venti autem boni sunt spiritus diversarum virtutum, vel Angeli, qui invisibiliter in sensibus hominum operantur, et adducunt ad bona; venti autem mali sunt spiritus immundi. Flumina autem bona sunt Evangelistae et doctores populi; flumina mala sunt homines immundo spiritu pleni, et verbositate instructi, sicut philosophi, et ceteri saecularis scientiae professores, de quorum ventre exeunt flumina aquae mortuae. Ecclesiam ergo quam Christus fundavit non pluvia mendacis doctrinae corrumpit, neque diabolicus flatus impellit, neque violentorum fluminum impetus movet. Nec est contrarium quod quidam de Ecclesia cadunt: non enim omnes qui Christiani dicuntur, Christi sunt; sed novit dominus qui sunt eius. Sed contra domum quam aedificavit Diabolus, descendit pluvia verae doctrinae; venti, idest spiritales gratiae, aut Angeli; flumina, quatuor Evangelistae, et ceteri sapientes; et sic cecidit domus, idest gentilitas, ut surgeret Christus; et facta est eius ruina magna, solutis erroribus, convictis mendaciis, et idolis in toto mundo destructis. Christo ergo similis est qui audit verba Christi et facit ea: ipse enim aedificat supra petram, idest Christum, qui est omne bonum: ut in quacumque specie boni aliquis aedificaverit, supra Christum aedificasse videatur. Sicut autem Ecclesia aedificata a Christo dirui non potest, sic talem Christianum, qui se aedificavit super Christum, nulla adversitas deicere potest: secundum illud ad Rom.: quis nos separabit a caritate Christi? Diabolo autem est similis qui audit verba Christi et non facit. Verba enim quae audiuntur et non fiunt, separata sunt, et dispersa; et ideo assimilantur arenae. Arena etiam est omnis malitia, vel etiam mundialia bona. Sicut autem domus Diaboli destructa est, ita tales supra arenam fundati destruuntur et cadunt. Et est ruina magna, si de fundamento fidei aliquid ruinae fuerit passus; non autem si fornicatus fuerit aut homicidium fecerit; quia habet unde per poenitentiam surgat, sicut et David
Rabanus Maurus
Vel ruina magna intelligenda est, qua dicturus est dominus audientibus et non facientibus: ite in ignem aeternum
Hieronymus
Vel aliter. Super arenam, quae fluida est, et in unam copulam non potest redigi, omnis haereticorum sermo aedificatur ut corruat
Hilarius in Matth
Vel aliter. In pluviis blandarum et sensim illabentium voluptatum illecebras significat, quibus primum fides rivis patentibus immadescit; post quas fluviorum procursus, idest graviorum cupiditatum motus, incurrit, ut exinde tota ventorum vis circumstantium desaeviat, idest universus diabolicae potestatis spiritus inferatur
Augustinus de Serm. Dom
Vel aliter. Pluvia cum in mali alicuius significatione ponitur, caliginosa superstitio intelligitur; rumores autem hominum ventis comparantur; fluvius autem carnalibus concupiscentiis, tamquam fluentibus super terram; et qui prosperitatibus inducitur, adversitatibus frangitur: quorum nihil metuit qui fundatam habet domum supra petram, idest qui non solum audit praeceptum domini, sed etiam facit. Et in his omnibus periculo se subicit qui audit et non facit; non enim quisque firmat in se quae dominus praecipit vel ipse audit, nisi faciendo. Considerandum autem est, quia cum dixit qui audit verba mea haec, satis significat istum sermonem omnibus praeceptis, quibus Christiana vita formatur, esse perfectum; ut merito qui secundum ea vivere voluerint, comparentur aedificanti supra petram
7:28
The Gloss non occ.
Having related Christ’s teaching, he shews its effects on the multitude, saying, And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine.
Rabanus Maurus † AD 856
This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that the multitude wondered, either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour’s words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.
Pseudo-Chrysostom
The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ’s glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence we do not wonder at what is done or said by God, because all things are less than God’s power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second.
St Augustine † AD 430 De Cons. Ev. ii. 19.
From that which is here said, He seems to have left the crowd of disciples—those out of whom He chose twelve, whom He called Apostles—but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered one and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering.
St John Chrysostom † AD 407 Hom. xxv.
He adds the cause of their wonderment, saying, He taught them as one having authority, and not as the Scribes and Pharisees. But if the Scribes drove Him from them, seeing His power shewn in works, how would they not have been offended when words only manifested His power? But this was not so with the multitude; for being of benevolent temper, it is easily persuaded by the word of truth. Such however was the power wherewith He taught them, that it drew many of them to Him, and caused them to wonder; and for their delight in those things which were spoken they did not leave Him even when He had done speaking; but followed Him as He came down from the mount. They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but every where shewing that He Himself had authority; for in delivering each law, He prefaced it with, But I say unto you.
St Jerome † AD 420
For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, It was said by them of old.… But I say unto you. But the Scribes only taught the people what was written in Moses and the Prophets.
St Gregory the Great † AD 604 Mor. xxiii. 13.
Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.
St Hilary † AD 367
Or; They measure the efficacy of His power, by the might of His words.
St Augustine † AD 430 Serm. in Mont. ii. 25. i. 10, et seq.
This is what is signified in the eleventh Psalm, I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times. (Ps. 12:5, 6.) The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting. Blessed, then, are the poor in spirit, for theirs is the kingdom of heaven. He is consenting to his adversary, that is, in shewing reverence to the word of God, who goes to the opening His Father’s will, not with contentiousness of law, but with meekness of religion, therefore, Blessed are the meek, for they shall inherit the earth. Also whosoever feels carnal delight rebel against his right will, will cry out, O wretched man that I am! who shall deliver me from the body of this death? (Rom. 7:24.) And in thus mourning he will implore the aid of the consoler; whence, Blessed are they that mourn, for they shall be comforted. What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but by probity of life. But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? Blessed, therefore, are they that hunger and thirst, for they shall be filled. Who can be ready to take wrong from the weak, to offer himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful? Therefore, Blessed are the merciful, for they shall find mercy. He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man’s heart, and whatever he gives to another gives with that intention with which he would have others give to him. Blessed, therefore, are the pure in heart, for they shall see God. It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; Blessed are the peaceful, for they shall he called the sons of God. But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.
The Latin text
Glossa
Posita doctrina Christi, effectum doctrinae ipsius in turbis ostendit, dicens et factum est, cum consummasset Iesus verba haec, admirabantur turbae super doctrina eius
Rabanus in Matth
Consummatio haec ad perfectionem verborum et integritatem dogmatis pertinet. Quod autem dicitur turbas admirari, aut infideles in turba significat (qui ob hoc stupebant, quia non credebant verbis salvatoris); aut omnes generaliter demonstrat, qui excellentiam tantae sapientiae in eo venerabantur
Chrysostomus super Matth
Placatus rationabiliter hominis intellectus laudem generat, victus autem admirationem. Quicquid enim digne laudare non possumus, admiramur. Admiratio tamen eorum magis ad gloriam Christi pertinebat quam ad fidem ipsorum: si enim crederent in Christum, non mirarentur. Illud enim movet admirationem quod superat facientis aut dicentis personam; et ideo quod a Deo factum aut dictum est, non admiramur, quia omnia minora sunt quam Dei potentia. Turbae autem erant quae mirabantur, id est populus vulgaris, non principes populi, qui non discendi studio audire solebant; populus autem simplex simpliciter audiebat; sed eorum silentium, si illi interfuissent, suis contradictionibus conturbassent: ubi enim est maior scientia, illic fortior malitia: qui enim festinat esse prior, non est contentus esse secundus
Augustinus de Cons. Evang
Ex eo autem quod hic dicitur potest videri discipulorum turbam deseruisse, ex quibus illos duodecim elegerat in monte ex pluribus quos apostolos nominavit, quod Matthaeus hic praetermisit. Solis enim discipulis in monte videtur Iesus hunc habuisse sermonem, quem Matthaeus interposuit et Lucas tacet. Et deinde, cum descendisset in loco campestri, habuisse alterum similem, de quo Matthaeus tacet, Lucas non tacet. Quamquam etiam illud possit occurrere quod, sicut supra dictum est, apostolis ceterisque turbis praesentibus unum habuisse sermonem quem Matthaeus Lucasque narrarunt diverso narrandi modo, sed eadem veritate sententiarum; et sic planum est quod hic dicitur de admiratione turbae
Chrysostomus in Matth
Causam autem admirationis subdit, dicens erat enim docens eos sicut potestatem habens, et non sicut Scribae eorum et Pharisaei. Si autem hanc potestatem videntes per opera, Scribae eum a se abigebant, ubi sola verba erant potestatem manifestantia, qualiter scandalizati non fuissent? Sed turbae hoc non passae sunt: cum enim anima benevola fuerit, facile persuadetur a sermonibus veritatis. Erat autem potestas docentis, ut multos eorum caperet, et in admirationem mitteret; ita quod propter delectationem eorum quae dicta erant, neque tacentem dimittebant: unde et secutae sunt eum descendentem de monte. Stupebant autem eius maxime potestatem, quia non ad alium referens, ut prophetae et Moyses dixerunt, quae dixit, sed ubique ostendit se eum esse qui habet dominium: etenim legem ferens, continue apponebat: ego autem dico vobis
Hieronymus
Quia quasi Deus et dominus ipsius Moysi pro libertate voluntatis suae, vel ea quae minus videbantur addebat in lege, vel commutans praedicabat in populo, ut supra legimus: dictum est antiquis; ego autem dico vobis. Scribae autem ea tantum docebant quae scripta sunt in Moyse et prophetis
Gregorius Moralium
Vel singulariter Christus ex bona potestate locutus est, quia ex infirmitate mala nulla commisit; nos autem quia infirmi sumus, ex propria infirmitate pensemus quo docendi ordine infirmis fratribus consulamus
Hilarius in Matth
Vel in verborum virtutibus effectum potestatis metiebantur
Augustinus de Serm. Dom
Hoc est enim quod in Psalmo II significatur: fiducialiter agam in eo. Eloquia domini, eloquia casta, argentum igne examinatum, terrae probatum, purgatum septuplum, propter quem numerum admonitus sum omnia ista praecepta ad septem illas referre sententias quas in principio sermonis huius posuit, scilicet de beatitudinibus. Quod enim aliquis fratri irascatur sine causa, vel racha dicat, vel fatuum eum appellet, superbissime admittitur; contra quod est unum remedium, ut supplici animo veniam deprecetur, qui non iactantiae spiritu infletur. Beati ergo pauperes spiritu, quoniam ipsorum est regnum caelorum. Consentit autem adversario, idest verbo Dei reverentiam exhibendo, quisquis ad testamentum patris aperiendum non litibus acerbus, sed pietate mitis accesserit: beati ergo mites, quoniam ipsi hereditate possidebunt terram. Quisquis etiam carnalem delectationem contra rectam voluntatem quam rebellare sentit, exclamet: infelix ego homo, quis me liberabit de corpore mortis huius? Et ita lugendo imploret consolatoris auxilium: unde beati qui lugent, quoniam ipsi consolabuntur. Quid autem laboriosius cogitari potest quam ut in vitiosa consuetudine superanda praecidat intra se membra impedientia regnum caelorum, nec dolore frangatur, toleret in coniugali fide omnia quae, quamvis sint molestissima, crimen tamen fornicationis non habent; verum loquatur, quod non iurationibus crebris, sed morum probitate commendet? Sed quis tantos labores inire audeat, nisi flagret amore iustitiae, quasi fame ac siti vehementi accensus? Beati ergo qui esuriunt et sitiunt, quoniam ipsi saturabuntur. Quis autem potest paratus esse ab infirmis iniurias sustinere, petentia se tribuere, diligere inimicos, benefacere his qui se oderunt, orare pro persequentibus, nisi perfecte misericors? Beati ergo misericordes, quoniam ipsi misericordiam consequentur. Mundum autem cordis oculum habet qui finem bonorum operum suorum non in eo constituit ut hominibus placeat, neque ut comparet ea quae huic vitae sunt necessaria, neque temere animum hominis contemnat; et quicquid exhibet homini, hac intentione exhibet qua sibi vult exhiberi. Beati ergo mundo corde quoniam Deum videbunt. Oportet etiam ut per mundum cor inveniatur arcta via sapientiae, cui perversorum hominum deceptiones obstrepunt; quas evadere est venire ad pacem sapientiae. Beati ergo pacifici, quoniam filii Dei vocabuntur. Sed sive iste ordo considerandus sit, sive alius, facienda sunt quae audivimus a domino, si volumus aedificare supra petram
7:1
Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, "There is scarcely any one who is found to be free from this fault." Hear S. Augustine (102 Serm. de Temp.): "Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open and public evils, we may and ought to judge and rebuke, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease. For unless the open adulterer, thief, habitual drunkard, traitor, were judged and punished, that would be fulfilled which the blessed martyr Cyprian hath said, 'He who soothes a sinner with flattering words, administers fuel to his sin.'" S. Anthony gives the cause of perverseness in rash judgment, when he says, "We are often deceived as to the motives of actions. The judgment of God, who sees all things, is another thing from ours. But it is right that we should suffer one with another, and bear one another's burdens." So S. Athanasius, in his Life.
That ye be not judged, i.e., neither by men nor God. Ye will escape very many unjust judgments of others, or, anyhow, ye will not experience the severe judgment of God. Hear S. Augustine: "The temerity wherewith thou dost punish another will punish thyself. Injustice always injures him who does the wrong." Some MSS. add here, Condemn not, and ye shall not be condemned, but it seems to have been added from Luk 7:37. Leontius, Bishop of Cyprus, in his Life of S. John the Almoner, c. 35, relates that Vitalius, who converted many harlots, was slapped on the face, and judged to be a fornicator, by a certain person; but this judge was in turn slapped on the face by the devil, and possessed by him, and could only be delivered by coming as a suppliant to the cell of Vitalius, who was dead. When he came thither, there was found written on the pavement, by the hand of God, "O ye men of Alexandria, judge not before the time until the Lord shall come." Wisely saith S. Bernard (Serm. 40 in Cant.), "Make an excuse for the intention with which a thing is done, when you cannot excuse the thing itself; set it down, if possible, to ignorance, inadvertence."
7:2
For with what judgment, &c. Says S. Chrysostom, "In what way thine own sins shall be examined, thou hast thyself provided a rule, by judging severely the things in which thy neighbour has offended, for 'judgment without mercy shall be awarded to him who has shown no mercy,' says S. James" (Jam 2:13). Cassian (lib. 5 de Instit. renunc. c. 40) says that a certain abbot called Maches was wont to relate of himself, that, by God's permission, he had fallen into three faults for which he had been accustomed to judge others, and had been punished for them. S. Dorotheus (Doctrina 6), in a chapter upon not judging, relates that an angel once brought the soul of an adulterer to a certain old man, who had condemned him, and said, "Lo, here is the dead man whom thou hast judged. Where am I to take his soul, to heaven or to hell? Thou hast appointed thyself the judge of the dead, in the place of Christ. Judge then this soul." At these words the old man was pricked with compunction, begged for pardon, and did penance for the rest of his life. Matthew Rader, the Jesuit, among many other golden sayings, has this "A crooked measuring-rule makes even straight things appear crooked." Thus melancholy, and the proclivity to suspect evil of others engendered by it, is most deceptive: it deceives itself, and then goes on to deceive others. Wherefore let him who suffers from this disease learn, from the experience of his own suspicions, that they are for the most part false and deceptive, and so let him say, 'I will no longer give credit to you, for so far I have found you liars.'"
With what measure, &c. This is an adage, signifying the same thing. According to the rule, or measure, by which thou judgest others, so shalt thou be judged thyself. If thou shalt show thyself kindly in judging, then will others judge thee kindly: if thou judgest others severely, then severely will others judge thee. Understand here similar, not equal measure. For our measure cannot equal God's. His severity and His mercy both far surpass ours. Yet is His severity less than our faults. For God punishes sin less than it deserves. S. James follows Christ the Lord, when he says, "Speak not evil one of another, brethren. Whoso speaketh evil of his brother, or judgeth his brother, speaketh evil of the law, and judgeth the law" (iv. 11). See what I have there said.
7:3
And why beholdest thou? Gr. ου̉ κατανοει̃ς, dost no t perceive. The mote, Gr. τὸ κάρφος, that is, bit of straw, or chaff, or tiny particle of wood, such as easily get into the eye. These things are put in contrast with a heavy beam or block. The mote signifies little faults and defects; the beam denotes greater crimes. There is an elegant allusion to the sight of the eye. The eye does not see itself and its own blemishes, but those of others. In a similar manner the critics see not, nor think of their own defects, but those of others. To their own they are as blind as moles: for those of others they have the eyes of lynxes. They take offence at the very least faults of others, but view with complacency and approval their own huge faults. To this refers the proverb, "We, do not see the bag on our own backs" about which Æsop has a fable. "Every man," he says, "carries two wallets, one on his breast, the other hanging from his shoulders on his back, and into the first we put other people's faults, but our own into the bag behind." This is that selfishness (φιλαυτία) which is innate in men. By the same fable an abbot dealt with and corrected his criticizing anchorites. (Vit. Pat. lib. 5, libello 9, hum. 9.) He filled a sack with a great quantity of sand, and put it on his back, and carried before him in his hand a basket with a very small quantity of sand. When asked why he did this, he replied, "That bag which holds most sand is my sins, and because they are many, I have put them on my back lest I should grieve and lament over them; but the little quantity of sand is the sins of my brother, and they are before my face, and in them I exercise myself in judging my brother." When the Abbot Isaac had once judged a certain person, an angel stood before him and said, "God has sent me to ask you whither I am to cast that brother whom you have judged?" When Isaac heard this, he sought forgiveness. And the angel said, "Arise, God forgives thee, but be careful for the time to come not to judge any before God judges them."
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Or how wilt thou say, &c., With what face canst thou animadvert upon, or correct a slight fault of thy neighbour's, when thou toleratest an enormous offence in thyself?
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Thou hypocrite, &c. See clearly: Gr. διαβλέψεις ε̉κβαλει̃ν. As it is impossible that he who has a beam in his own eye could see to pluck out a little mote from his brother's eye, because of the beam filling and darkening his own eye, so in like manner it is barely possible that any one whose mind and reason are clouded by grave sin could see how to correct the very small faults of others. For how canst thou hate the very small developments of those things which in an extreme degree thou perceivest not in thyself?
7:6
Give not that which is holy, &c. Christ, according to His custom, proceeds to teach by parables and proverbs. There is here a double proverb, each signifying the same thing. And both are rightly connected with what precedes. He had just shown who and what manner of persons they ought to be who correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, therefore, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth, and, by consequence, the holy sacraments. Moreover, the same persons are denoted by dogs and swine, viz., those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, stolid and impudent, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds. These words of Christ must be taken per se, because, per accidens, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect. Thus S. Augustine, who by dogs understands opposers of the truth, and by swine despisers of it. But by dogs S. Chrysostom understands the Gentiles, as most impure; by swine, heretics, as addicted to the belly. By that which is holy, he understands Baptism and the Eucharist, which must not be given to impure and unworthy persons; pearls are the mysteries of the truth, inclosed in the Divine words as in the depths of the sea, i.e., in the profundity of Holy Scripture.
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Ask and it shall be given, &c. He returns to the subject of prayer, of which He had begun to treat, vi. 5. Ask, viz., from God, by prayer, those things about which I have been teaching, such as are necessary for you, but arduous and difficult, and especially the things which I have laid down to be looked for in the Lord's Prayer. For to it Luke refers these words (Luk 11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies the whole vigour of his mind to obtain what he seeks. To knock means perseverance. Christ then signifies that we must pray faithfully, diligently, ardently, and perseveringly. So S. Augustine, who says that ask refers to praying for strength, by which we may be able to fulfil the commandments of God. seek, that we may find the truth: knock, that heaven may be opened unto us. To this we may add the words of S. Chrysostom. " Ask," he says, "in supplications, praying night and day: seek by zeal and labours, for heaven is not given to the slothful: knock in prayers, in fastings, and almsgiving, for he who knocks at a door knocks with his hand." Again, these three words denote increasing earnestness in prayer. When anything is asked for, it is first spoken for; by-and-by, if no answer be given, we cry out; if calling out do not suffice, we seek for some other means of gaining attention, we apply our mouth to some chink in the door by which our voices may be made to reach the master of the house: if that too fail, we beat at the door, until we gain a hearing. Hence Remigius thus expounds, "We ask by praying; we seek by living well; we knock by persevering." Others, " Ask by faith, seek by hope, knock by charity." Lastly, Climacus (Gradu 28) says, Ask by striving, seek by obedience, knock by long-suffering. Mystically, S. Bernard (in Scala Claustralium): " Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation. Reading offers solid food to the mouth, meditation masticates it, reason gives it flavour, contemplation is the very sweetness itself which pleases and refreshes." He then defines these four processes. "Meditation is a studious action of the mind, which under the guidance of right reason searches out the knowledge of hidden truth: contemplation is the elevation of a mind depending upon God, and tasting the joys of eternal sweetness. Reading searches, meditation finds, contemplation feeds, prayer asks."
7:8
For every one that asketh receiveth, &c. Elegantly and truly says S. Augustine, or whoever was the author of lib. de Salutar. Monitis, (c. 28), "The prayer of the righteous is the key of heaven. Prayer ascends, God's mercy descends." The same S. Augustine (lib. senten. apud Prospr. Sent. 87), says "The physician knows best, what is good for the sick man. Therefore God sometimes in mercy hears not." Again he says (ad Paulinum, Epist. 43), "The Lord often denies what we wish for, that he may give us what we would rather, in the end." And the Gloss says, "God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, 'Behold, I stand at the door and knock.'"
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Or what man is there of you, &c. The force of the or in this verse is, that God is more liberal than man. It, as it were, compares God and man, and shows the superiority of God to man.
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Or if he ask a fish, &c. For a serpent has the appearance and form of a fish, so that it might be deceitfully substituted for a fish, though only by an enemy, not by a father. He says the same thing that He said in the previous verse, but by a still more striking similitude. For if a father gave a stone to a child who asked him for bread, he would only give him a useless and uneatable thing; but if he gave him a serpent when he asked for a fish, he would give him not only a useless but a noxious and poisonous thing. Thus Christ speaks of what is a moral impossibility.
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If ye then being evil, &c. Being evil: i.e., "by the natural propensity to evil, which ye have contracted in your nature by sin." So S. Jerome. "Also by your own will and actions." Whence it is plain that these words were spoken to the people generally, not to the Apostles. For the Apostles were good, but among the multitude there were many who were evil and entangled in vices. S. Chrysostom was of another opinion: "In comparison with God," he says, "all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark."
Give good things. Luke has, will give the good Spirit. For all good things are given by the grace of the Holy Spirit, says Remigius. By good things understand true and solid goods which lead to blessedness. Whence S. Augustine says, "Gold and silver are good, not because they make thee good, but because thou mayest do good with them."
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Therefore all things whatsoever ye would, &c. The word therefore, some are of opinion, has not here any inferential meaning, but is only an enclitic particle, denoting the conclusion of this part of our Lord's Sermon. Hence the Syriac omits it. On the other hand we may, with S. Chrysostom, take the therefore as inferential, and then the meaning would be this: "What I have hitherto said at large concerning love of your neighbour and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy, and rest upon equity, that what thou wishest to be done to thyself, that thou shouldst do to others, and what thou dost not wish to suffer from others, that thou shouldst not do unto others." Understand that wishest and wishest not, must be taken in a good sense, as guided by right reason. For the man who wishes wine to be given him that he may get drunk may not lawfully offer it to others for such a purpose. Christ here alludes to the monition which Tobit, when he was dying, gave to his son (Mat 4:16): "That which thou wouldst hate to be done unto thyself, take heed that at no time thou doest it to another."
7:13
Enter ye in at the strait gate, &c. The strait gate, by which there is an entrance into heaven, to blessedness and the feast of celestial glory, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried. The broad gate which leads to perdition is concupiscence, too great liberty, gluttony, lust, &c. Christ has here regard to His own sanctions and explanations of the Law, as, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also, &c. For all these things are arduous and strait, or narrow. It is as though He had said, "I may seem to you to have made narrow the way of salvation by my precepts, but know ye, that it is strait even in itself, and therefore I have not straitened it, but have only described it as it really is; for the way to celestial glory is purity and sanctity, which in this corrupt state of your nature consist in a strict bridling and mortification of your passions." By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries. S. Ambrose says, on the first Psalm, "There are two ways, one of the just, the other of the unjust: one of equity, the other of iniquity. The way of the just is narrow, that of the unjust is broad. The narrow road is that of soberness, the broad of drunkenness, that it may receive those who are tossing about." Clemens Alexandrinus (Strom. lib. 4) cites with praise the words of Hesiod: "Intense labour is placed before virtue, the way to it is long and steep." Also that of Simonides, "Virtue is said to dwell on rocks difficult of access." And so S. Basil says on the first Psalm: "That broad and easy road which goeth downward hath the deceiving evil demon who draws those who follow him by indulgences to perdition. But a good angel presides over the rough, and steep, and difficult way, which leads by means of zealous toils those who pursue it to a blessed end." Wherefore S. Luke has (Luk 13:24), Strive to enter in at the strait gate, where for strive, the Greek has α̉γωνίζεσθε, i.e., agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself, if ye conquer; but for death, if ye be overcome; according to the words of the Apostle, "Every one that striveth for the mastery (in agome, Gr. and Vulg.) is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible." We then enter upon a contest and in it we strive and agonize for heaven or for hell, for a most blessed or a most miserable eternity. And let each see in how great a match he wrestles: for the course and the way to life is the Cross; the course and the way to perdition is indulgence: it is the lust of the flesh, the lust of the eyes, and the pride of life. The way to life is continence, poverty of spirit and humility. Wherefore S. Barlaam said to king Josaphat, that the way to life is martyrdom, either of blood or of will and penitence: this is the way in which Christ has gone before us: and for this cause the first Christians and those who followed Him willingly met martyrdom, and when persecution had ceased, those who came after inflicted upon themselves the voluntary martrydom of an austere life in monasteries, deserts, and caves. So also S. Perpetua saw in her dream a golden ladder, but hedged about with knives and swords. By this ladder she had to climb to heaven, and by this dream she knew that martyrdom was foretold to herself and her companions. So also S. William, who, from Duke of Aquitaine, became a penitent hermit, gathered from these words of Christ, that all superfluities ought to be cut off, and the body only indulged in things necessary. "How many brethren," said he, "have served the Lord these many years in Egypt without eating fish? For how many tyrants, now in hell, would Jerome's sack, Benediet's frock, Arsenius' tears, Elisha's cowl, have sufficed to keep them out of hell? But woe to us, miserable, who changed superfluity into necessity." Pythagoras saw the same thing in a shadow. He said that at first the path of virtue is narrow and confined, but afterwards it becomes wider by degrees: but the way of pleasure on the other hand is wide at the beginning, but afterwards it becomes more and more straitened. For as the Apostle says, "Tribulation and anguish is upon every soul of man that worketh evil, but glory, honour and peace to every one that doeth good." (Rom. ii.) For charity and the grace of Christ enlarge the heart, so that the believer may say confidently with the Psalmist, "I will run the way of Thy commandments when Thou hast enlarged my heart" (Vulg.).
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For strait is the gate, &c. This is the voice of Eternal Wisdom: He then who is wise, and will set himself in earnest to save his soul, let him take the narrow way. The measure of this straitness and narrowness of the way to heaven, and the fewness of those who find it, and are saved, you may gather from the types. First there is Lot, who only with his two daughters escaped from the burning of Sodom and the other cities of the plain, when all the rest were burnt up because of their lusts. For the world is like Sodom, it is inflamed with lusts and passions. Wherefore the greater part of the lost are damned on account of pollutions and lusts. The second type is the deluge. From this Noah only, with seven souls, escaped. The deluge swallowed up all the rest on account of their sins. In the world is a deluge of iniquity, and thus of punishments and all calamities. The third was the entrance into the Promised Land, which was a type of heaven. Into this of six hundred thousand Israelites, there entered but two, Caleb and Joshua. All this is taught too by the infallible words of Christ, "Many are called, but few chosen." Wisely does Cassian advise, "Live with the poor that thou mayest deserve to be found and saved amongst the few." This moreover is true it you consider the mass of mankind. For by far the greater portion of men are infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. Crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples.
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Beware of false prophets, &c. Christ passes on to a most salutary admonition concerning the taking heed of false teachers, who teach that the way to heaven is not strait, but easy, and who thus send those who follow them not to heaven but to hell. They teach that we need not fast, nor go to confession, nor preserve virginity, nor religious vows; they allow all sorts of liberty to the flesh, and take away all merit from good works. Observe, a prophet in Scripture means not only one who foretells future events, but many other persons, such as holy and religious men, singers, workers of miracles, and here as in many other places, a doctor or teacher. For the prophets were teachers, who made known the way of life, and of understanding things which were not plain to others, whether he foretold future events or not. For in Hebrew a prophet is called a seer, because he sees secret and hidden things, especially such things as future events. False prophets therefore are false teachers, whether they be heretics, or Gentiles and Pagans. Now the sheep's clothing which these wolves put on are to veil their errors and heresies, first under the plea of liberty of conscience; 2. By quoting texts of Scripture that serve to favour their heresies; 3. The pretext of reforming the morals of the Church, especially those of the clergy and ecclesiastics; 4. By the simulation of meekness, simplicity, and piety; 5. By soft speeches, and a garrulous eloquence by which they cover their wolfish ferocity.
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By their fruits, &c. Do men gather? As grapes are not wont to be produced by or gathered off thorns, nor figs off thistles, so in like manner, no good or sweet fruit can be collected from heresy,or heretics, but only harsh and thorny fruit. This fruit is of two kinds 1. Of false doctrine; 2. Of bad morals and wickedness. Luther and Calvin have given examples in this age. For Luther teaches that vows are not binding upon the religious: that man does not possess free will, that he is the slave of necessity, that he must sin: that faith alone justifies: that good works have no merit before God. Calvin teaches that God is the author of evils: that Christ despaired on the Cross, that He felt the pains of hell, &c.; which things are downright blasphemy, and contrary to the natural law and to reason. Calvin also maintained that the Faith, by which he meant his own perversion of it, should be defended and propagated by force of arms, even by the slaughter of lawful princes and kings, of bishops, priests, and Catholics who opposed it. Whence we have heard of, and almost seen with our eyes in England, France, and Germany, so many murders, robberies, banishments of priests and Catholics, and a vast deluge of iniquity, and as it were a universal conflagration of goodness. We have seen the Blessed Sacraments profaned, the Holy Sacrifice abolished, vows broken, the saints contemned, churches burnt, the sacred canons set at nought, virgins violated, and all such like. For, as John Fisher, Bishop of Rochester, who, with Thomas More, was a glorious martyr in England under Henry VIII., truly says, "Lust is at once the mother and the child of heresy."
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So every good tree, &c. "For a good tree is not distinguished from an evil one by its leaves or flowers," says S. Bernard (Epist. 107), but by its fruit. Observe, 1. By good tree in this place, we are not to understand a good will, or charity, and by a corrupt tree an evil will, as S. Augustine, Chrysostom, and others think, but a good or bad teacher, for about these the words immediately preceding are spoken. Note, 2. By the fruit of the tree, i.e., of a doctor, must be understood his doctrine, which comes forth true from a true teacher, false from a false one.
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A good tree cannot bring forth evil fruit, &c. "A thorn tree cannot produce grapes, nor thistles figs, but a thorn must produce thorns, and a thistle thistles, as I have said; and vice versa, a vine cannot produce thorns, but grapes; and although the grapes and the figs should not ripen, but remain sour, that does not arise from the fault of the vine, or the fig-tree, but from unseasonable weather, and deficiency of the sun's heat. In like manner a prophet, that is, a true teacher, cannot teach false doctrine, nor can a false teacher teach the truth, or act altogether rightly and holily. You must take this in a composite and formal sense, so far, that is, as the teacher is good or bad; because in a concrete and material sense, the good doctor may fall away from his goodness, and teach or do wicked things. The Scribes taught right, but their deeds were evil. The converse also of this is sometimes true. Many heretics have wrested this sentence of Christ, applying it falsely for establishing their own heresies. For first, the Manichæans endeavoured to prove from it that some men are by nature good and others evil; or that there are two natural Principles, one good, which makes some men good; the other evil, which makes some men bad. 2. Jovinian maintained from these words that a man who is born of God is not able to commit sin. (See S. Jerome, contra Jovinian.) 3. The Pelagians inferred from it that there is no original sin, because from a good marriage as from a good tree, such an evil fruit as sin cannot be produced. Teste S. Augustine (lib. de Nupt. et Concup. c. 26). 4. The Donatists gathered from it that wicked priests, as bad trees, cannot properly baptize. 5. The Calvinists argue from it that there is no free will in man to bring forth good works, or bad. The same infer from it that we are not justified by good works, but only declared righteous, since a tree is not made good by its good fruits, but is manifested by them to be good. But all these things are falsely inferred. They have none of them anything to do with the passage. For Christ properly applies this maxim only to prophets, that is to true or false teachers, as I have said.
7:21
Not every one that saith unto me, &c. Behold here Christ clearly describes the fruit of a good tree, i.e., of a good doctor and Christian that verily it is to do the will of our Heavenly Father, that in truth thou shouldst not only believe in Him and in His law as set forth by Christ, but that thou shouldst in deed, and in all things, fulfil the same. So says S. Augustine (lib. 2 de Serm. in Mont.). Therefore Christ says, Not every one that saith unto Me, Lord, Lord: that is, not every one who believeth in Me as Lord and God, or invokes Me as such, or who often has My name on his lips, in attestation of his words and his doctrine, as though he were preaching the pure Gospel, as the heretics boast such a one, I say, shall not enter into the Palace and Kingdom of Heaven's Father, but he who shall do that Father's will, that is, who shall fulfil His Commandments. And these are two. 1. To believe in Christ, with an orthodox faith, and 2, to perform in act and deed the commands of Christ. For "duties in words obtain not the kingdom of Heaven." "We must do some thing and offer some thing that is our own to obtain a blissful eternity," says S. Hilary. And "the road to the kingdom of heaven is obedience, not the speaking of a name," says the Gloss.
7:22
Many shall say unto me in that day the Day of Judgment. For that shall be the last and greatest Day of the world. That Day shall be the gate of eternity, and shall send those who have done good works to a blessed, and those who have done evil works to a miserable eternity. "Then," as S. Chrysostom says, "the works of each shall speak, while their tongues keep silence, nor shall one intercede for another."
Lord, Lord, have we not prophesied, &c. Have we not foretold future events by Thy light and grace? So Maldonatus. Or otherwise, Have we not by the inspiration of the Holy Spirit, by Thy commission and authority taught and preached the true faith? So Jansen.
And done many wonderful works. He calls wonderful works, or miracles, virtue, as it is in the Greek and Vulgate. And those real miracles. For it is plain from this verse that God does sometimes work miracles even by false prophets, as He did by Judas the traitor (Luk 10:17, &c.) and Caiaphas (Joh 11:49.) And Balaam the soothsayer (Num 24:3). S. Jerorne says, "To work miracles is sometimes not because of his goodness who works them: but it is the invocation of the name of Christ which performs them for the good of others." Whence S. Gregory collects (lib. 20, Moral. 8): "The proof of sanctity is not the performance of miracles, but to love one's neighbour as oneself, and to think of God what is true, and to think better of one's neighbour than of oneself." Observe, although impious and false teachers may, by the gift of God, prophesy and work miracles, yet they cannot do this for the confirmation of false doctrine. For a miracle, even a solitary one, so long as it is real and plain, is not only a probable, but a morally certain proof of true doctrine, whence Christ and the Apostles use it as an inviolable argument for proving the Christian faith. Nor do we ever read of a miracle being wrought in confirmation of heresy or error. And à priori reasoning shows this. For a miracle is a singular and supernatural operation of God alone, by which, as by His own seal, God attests the right faith and truth, wherefore if God should hearken to a false teacher calling upon Him to confirm his error by a miracle, He would seem to co-operate with him, and attest his error, and by consequence, lie and deceive, which is impossible. For God is the Prime Verity, and the Truth itself, and He has reserved the power of working miracles to Himself alone, that by them, as a testimony peculiar to Himself, He may seal His own Word and His own Truth, and testify that they emanate from Him. A miracle therefore is as it were the Voice of God working and attesting that He does speak; and He confirms His words by it as by a seal. For other things are common to God, with angels, and devils. Wherefore in them it is doubtful whether God, or an angel, or the devil speaks and works. So D. Thomas (2a. 2æ,. quæst. 178, art. 2) and theologians passim. And S. Augustine (lib. Contra Epist. Fundamenti, c. 4) declares that he was held in the Church by the chains of miracles. And Richard de S. Victor says, (lib. 1 de Trinit. c. 2), "O Lord, if it be error which we believe, we have been deceived by Thee. For our faith has been confirmed among us by such signs and wonders as could not have been wrought unless they were done by Thee." (See also Bellarmine, lib. 4, On the notes of the Church, c. 14.) Let us observe, however, here, that if the gift of miracles has been given to any one by God for any reason, as an abiding habit, or condition, such a one may afterwards abuse the gift, and work the miracle for an evil end, such, for example, as vain glory, gain, or the confirmation of what is false. For in such a case God concurs indeed with the miracle itself but not with the abuse of it, or with the evil object of him who works it. For this He only permits. Thus God concurs with an impious priest in the consecration of the Eucharist, even though the priest intends to abuse it for the purposes of sorcery, or blasphemy, yea even to sell it to a Jew to mock at and pierce it. And understand this, that I have said as to a wicked man abusing the gift of miracles, upon the principle, that any grace given by God for one end may be abused by evil men for another end. For it is plain that the power of consecration is given by God to a priest for one end, although he may abuse his power for another end. Still it appertains to the providence of God not to allow an impious man to abuse the grace of miracles to deceive others so as to lead them into heresy, if this misuse should be entirely hidden from them. For then men without any fault of their own, and on the authority, as it would appear, of God's attestation would be led into error, which is impossible. Neither could God correct or amend their error by another miracle. For men would say that if the first miracle were wrought for the confirmation of what is false, by parity of reasoning, the second also might be wrought for the confirmation of what is false: so that God would, as it were, disarm Himself, and deprive Himself of the power of declaring and attesting the truth, and confuting error. For this consists in the working of miracles. In the case of those whom the common people call Saviours, even when they are of evil life, it is plain, says Navarrus in his Manuale, that the gift of curing diseases has been given them by God for the common good of the Church, and that they can abuse this gift for evil purposes. So also in Flanders, they say that those who are born on Good Friday, and also a seventh son, sprung in continual descent from a seventh son, are able to cure the King's Evil by touching it. But the gift is given by God to the former in honour of Good Friday, and the mystery of Christ's Death and Passion, and to the latter in honour of wedlock, to show that it has been honoured and instituted by God, and raised by Christ to the dignity of a Sacrament. Wherefore if any should use this power for evil, we can see that it is the man who is abusing his gift, not God who is co-operating with him for evil. Thus it is said that the same power of curing the King's Evil has been given to the kings of England and France, on account of the merits of King Edward the Confessor. Indeed, one Tucker, a Protestant, wrote a Book about the persons cured of the King's Evil, by Elizabeth, late Queen of England. But he is completely confuted by Delrio, in Magicis (lib. 1, c. 3, 9. 4). At any rate up to the present time there is no case on record in which it can be shown that any one who had even the habitual gift, has wrought a miracle for the confirmation of heresy, or false doctrine, unless we choose to allow that Calvin, pretending in confirmation of his heresy to raise a supposed dead man to life, who was really alive, God, to punish the deceit, caused the man to die. But all such miracles, as it were indications of perfidy, condemn heresy and confirm the true faith. Ver. 23. And then will I confess unto them, &c. "I Christ, will say unto the false prophets, who have taught and done miracles in My Name, in the Judgment Day, I knew you indeed as My prophets, who did miracles in My Name: but as My friends and sons whom I predestinated to the inheritance of My glory, I know you not. That is, I do not love and delight in you, because the will and law of My Heavenly Father, which ye taught unto others with your mouths, ye have not fulfilled in your deeds. Go ye therefore into everlasting fire, because ye have wrought iniquity." So says S. Augustine; and S. Gregory says, "Christ deserts them as unknown whom He did not know for the merit of their lives." (Hom. 12 in Evangel.) This knowledge therefore of God is not speculative, but practical, loving, and affectionate: as we are said to know those whom we love, and not to know those whom we dislike. Ver. 24. Therefore whosoever heareth these sayings of mine, &c. This is the Epilogue by which Christ concludes His lengthy Sermon on the Mount. It is as though He said "Thus far have I taught you how ye ought to live wisely and holily according to the will and law of God, if ye wish to arrive at the kingdom of God and everlasting happiness. For this is the direct way to them, and other way there is none. Wherefore if ye do those things which I have taught you, ye shall be like a prudent man who built his house upon the rock. For it will resist all winds and storms which rush against it." Christ here alludes to Pro 10:25, "As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation." And Pro ix. 1: "Wisdom hath builded her house, she hath hewn out her seven pillars." Observe, the spiritual house of the soul is the perfection of virtues, for as a material house is builded with much labour, and rises by degrees with various stones and beams, so is the spiritual house built up by various virtues and holy operations, and by long labour and slow degrees. The length of the house is long-suffering, its breadth is charity, its height, hope. The four walls are the four cardinal virtues, viz., Prudence, Justice, Fortitude, and Temperance. The pavement is humility; the roof, patience. The window is the desire of heavenly glory, through which the light of the Gospel finds an entrance. The door is obedience to the Commandments. The doorkeeper is holy fear. The watchmen are holy angels. The tower is contemplation. The mind or intellect is the master of the house. The husband is the will, the children are good works. The servants are the senses obedient to the mind. The table is Holy Scriptures, the bread is the Eucharist, the wine is the Blood of Christ, the living water is the Holy Ghost. The oil is mercy. The bed is a quiet and peaceable mind. The sacraments are medicine, priests are the physicians. The Guests are the Father, the Son, and the Holy Ghost. See S. Bernard (Tract. de interiori Domo). Lastly, note here, as against the innovators, that faith, without the good works which faith prescribes to be done, will not suffice for salvation. For Christ here calls a foundation of sand faith alone conceived by hearing preaching, for this faith is like sand, dry and worthless: but the rock He calls faith solidified by good works. Note 2, the order which Christ employs. For 1, in verse Mat 7:15, He taught the necessity of a right faith and true teachers; 2, in verse Mat 7:21 et seq., the necessity of good works and a holy life. Mystically the Rock is Christ, whence the Gloss, "He builds on Christ who does what he hears of Him."
7:25
And the rain descended, &c. The Arabic has, for its foundations were made firm upon the rock. The rain, wind, and rivers are all temptations and adversities whatsoever, whether coming from the world, the flesh, or the devil. They also mean the condemnation which Christ shall pronounce upon the wicked in the Day of Judgment. For this is often expressed in Scripture by the words storm and Tempest, as in Isa 28:2, "Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand." He then that is faithful to Christ and His law, being as it were founded by fear and love upon a most firm rock, cares not for the blasts of persecution, nor the gales of adulation, nor the zephyrs of flattery, nor the north winds of threats, nor the tempest of blows, but in his vocation and ministry stands unshaken in God. Thus like a crag or a rock, which on every side is beaten by the waves of the sea, so he continues unmoved and unsubdued. We have an example in S. Peter, who being set firm upon a rock, that is, the love of Christ, overcame all adverse things. Wherefore when he was commanded by the chiefs of the Sadducees (Acts iv. 18) to cease from preaching Christ, he answered, "We cannot but speak the things which we have seen and heard." S. Gregory Nazianzen (Orat. 28) thus depicts the Christian philosopher: "There is a certain fabulous tree, which the more it is cut, the more it flourishes, and rises superior to the knife, which lives by death, and is propagated by cutting, and grows by being consumed." This, says the Scholiast, is not a fabulous, but a real tree. It is fulfilled in the vine, which, the more it is pruned, the more it sprouts and bears fruit. Nazianzen proceeds, "Thus of a truth is the philosopher. He flourishes amid torments; and he deems the troubles of life to be the harvest of virtue, and glories in adversity." And he concludes by showing that there are three things which are invincible namely, God, an angel, and a philosopher. Two of these cannot be severed, or plucked asunder, God and an angel. The third is a philosopher; in matter devoid of matter, uncircumscribed by the body, heavenly while on earth, impassible amid sufferings, easily giving himself to be overcome by all things, except that through greatness of mind, in that wherein he suffers himself to be overcome, he overcomes those who seem to have overcome him. Ver. 26. And whose heareth these sayings of mine, &c. Rightly is the instability and disobedience of him who heareth the words of Christ and doeth them not likened unto sand. For, 1. Sand is soft and shifting, so that it cannot afford a solid and durable foundation. 2. Sand is dry; and so the unstable mind which doeth not that which it heareth is dry and empty of virtue and the moisture of the Divine Spirit. 3. Sand is blown about by the wind and dispersed into all quarters; so too a light and inconstant mind is carried into every sort of concupiscence by every breath of desire and temptation. 4. As sand is very fine and composed of millions of little grains, so the unstable heart is filled with a thousand cogitations and desires after vain and trifling things. Tropologically, the foolish and worldly person builds upon sand, i.e., says Salmeron, upon creatures, who like sand are barren for good, and in a state of fluidity, so as to fall away into sin, and shaken by the waves because they are agitated by labours and temptations. For as sand is dry, or bibulous and insatiable, so creatures cannot satisfy the soul of man. Sand is also very numerous; so likewise the wicked are innumerable, and "infinite is the company of fools." Sand therefore denotes all the people of the devil sterile, and by no means united, whereas the people of God are strong and united like a rock. For though many be called, few are chosen.
And the rain descended, &c. Rain denotes the temptation of the world; rivers, of the flesh; the winds, of the devil. For rain coming down from on high, and causing the earth to swell and making it fruitful, denotes ambition of honours and the desire of wealth, which the world offers to the vain and inconstant man, whereby he is made to depart from the law of God, and fall away from the faith. Rivers, or floods which arise out of the earth, denote the temptations of the flesh, as gluttony and lust, which have their origin in the flesh itself, so to say. Winds, which from the atmosphere blow against the house laterally and invisibly, denote the temptations of the devil, who is an invisible spirit, and the prince of the power of the air. For he insinuates, and as it were blows into our fancy a thousand depraved thoughts and desires, and they are so subtil that sometimes thou knowest not whether they come from an angel, or the devil. For Satan transforms himself into an angel of light. Ver. 28. And it came to pass, &c. Here then is concluded Christ's whole Sermon upon the Mount containing the whole law and perfection of the Gospel. And although the precepts given are dispersed, yet are they all connected. And if any one desires to learn the order and connection which exists amongst them let him read Bellarmine (lib. 4, de Justific.) For he taught them, &c. That is, He was accustomed to teach, &c. 1. Because Christ taught important matters with great authority, matters of the highest moment for salvation, and the Truth itself. But the Scribes taught with levity, trifling matters, such as rites and ceremonies, washings of the hands and of cups. 2. Because what Christ taught in word, that He fulfilled in deed. For great authority is added to the doctrine of the teacher when he performs the good which he enjoins. "Protracted," says Seneca, "is the road to virtue through precepts; short and effectual through example." Here S. Gregory (23 Moral.7): "That is indeed taught with authority which is acted before it is spoken. For we take away from confidence in our doctrine when conscience impedes the tongue. Whence also it is written of the Lord, 'He taught as one having authority, and not as the Scribes.' For peculiarly and above all He spoke only from a good power, because He had done no evil through weakness. From the power of His Divinity He had that which He ministered unto us through the innocence of His humility. 3. Christ taught with great spirit and fervour, with great persuasive force and efficacy; the Scribes coldly and superficially. 4. Christ confirmed His doctrine by miracles, which the Scribes could not do. Again Christ had a marvellous grace in speaking, according to those words of S. Matthew, "They wondered at the gracious words which proceeded out of His mouth." 5. The Scribes taught as interpreters of the Law, but Christ as a Lawgiver sent from heaven, with celestial wisdom and majesty. So Bede and Theophylact. 6. Christ in His teaching aimed only at the glory of God and the salvation of man. The Scribes sought their own glory and the applause of men. 7. Christ by His external teaching, and by His holy interior inspiration, and the light of grace, illuminated the minds and inflamed the affections of His hearers, and thereby made ignorant and stupid men learned, and those who were torpid and frigid fervent. In these things then let the orator and preacher imitate Christ, and let him teach more by his life than his words, like S. Basil, of whom S. Gregory Nazianzen writes (Orat. 20), "A sermon of Basil's was like thunder, because his life was like lightning." S. Bernard, in his Life of S. Malachi, says that upon one occasion he rendered a certain enraged and furious woman, whose temper was perfectly intolerable to every one, so meek, that she did not even appear angry. And this he did by a word, saying to her, "In the name of the Lord Jesus, I bid thee be no longer angry." And this, S. Bernard thinks, was a greater miracle than raising a man from the dead, which was once performed by the same S. Malachi. "For in the one case it was but the outward man who lived again, in the other case it was the inward man."
7:1
Implevit legem quoad praecepta et quoad promissa, nunc quoad iudicia. Primo ergo ordinat ut non sit temerarium iudicium, et dicit nolite iudicare etc., idest ex amaritudine odii; Amos VI, 13: convertisti iudicium in amaritudinem. Vel sic. Nolite, quantum ad ea quae nostro iudicio non sunt commissa. Domini est iudicium, nobis commisit iudicare de exterioribus, de interioribus vero sibi retinuit. Nolite ergo iudicare de eis; I Cor. IV, 5: nolite iudicare ante tempus; Ier. XVII, 9: pravum est cor hominis, et quis cognoscet illud? Nullus enim debet iudicare de aliquo quod sit malus homo: dubia enim in meliorem partem interpretanda sunt. Item iudicium debet esse congruum quantum ad personam iudicantis. Unde si es in eodem peccato, vel maiori, non debes iudicare; ad Rom. II, 1: in quo enim iudicas alterum, teipsum condemnas. Item non prohibetur praelatis, sed subditis: unde non debent iudicare nisi subditum. Sed Chrysostomus: nolite iudicare etc., idest nolite iudicare vosmetipsos vindicando. Unde si remittitis, non inde iudicabimini; immo ratione huius misericordiae misericordiam consequemini.
7:2
Sequitur ratio in quo enim iudicio iudicaveritis, iudicabimini; idest, pro quo iudicio iudicaveritis, iudicabimini; Ps. VII, 17: convertetur dolor eius in caput eius et cetera. Et infra XXVI, 52: qui percusserit gladio, gladio peribit. Vel sic. Timere debent qui iudicant, ne hoc iudicio dominus permittat eos puniri, ut in Is. XXXIII, 1: vae tu qui praedaris, nonne et tu praedaberis? In qua mensura et cetera. Hic ponit rationem sub similitudine iudicii; iudex enim est sicut regula animata: cum enim vis aequare duo, defers ad regulam, et quod superabundat de uno, resecas; sic si aliquis habeat de alieno plusquam debeat habere, id resecat, et reddit unicuique quod suum est, idest pro ista mensura remetietur nobis. Sed obiicitur. Aliquis peccat temporaliter, et inde punitur aeternaliter; videtur quod non sit aequum iudicium. Dico quod in peccato duo sunt consideranda: duratio et offensa; et in offensa duo, scilicet aversio et conversio. Ex parte conversionis culpa finita est; ex parte aversionis, infinita, quia avertitur a Deo qui est infinitus. Cum ergo avertat se ab infinito, infinite puniri debet. Item ex parte durationis est duo considerare, scilicet actum et maculam. Actus momentaneus est, macula infinita, idest aeterna; ideo infinite, idest aeternaliter, puniri debet. Unde si a Daemonibus posset deseri macula, possent liberari a culpa et poena. Similiter a parte poenae est acerbitas, et haec est finita. Item duratio, et haec est infinita.
7:3
Quid autem vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? Hic dicit quod non debet esse iudicium inordinatum: inordinatum enim est quando ab aliquo incipit, non plene examinata causa, aut gravitate delicti. In iudicando enim duo sunt necessaria: cognitio causae et iudicium. De primo Iob XXIX, 16: causam quam nesciebam, diligentissime investigabam et cetera. Quid autem vides festucam, leve peccatum, in oculo, idest in conscientia fratris, trabem autem, idest grave peccatum, in oculo tuo non vides? Per trabem et festucam docet considerare quantitatem peccatorum: saepe enim qui gravia peccata committunt, reprehendunt eos qui levia, sicut contingit in iudicandis religiosis. Cum aliqui qui gravia faciunt, quae vident levia, in religiosis iudicant gravia; sed absorbentur illa sicut una gutta aquae in multitudine vini. Item contingit quod aliquis ex infirmitate peccet leviter, et aliquis iudex malus et male affectus, qui vellet punire illum ex odio, considerat festucam in oculo illius, non autem trabem in oculo suo.
7:4
Quomodo ergo, idest qua fronte dicere potes: frater, sine eiiciam festucam de oculo tuo? Verecundari debes. Chrysostomus: quo animo diligit homo magis alium quam se? Si enim corrigis eum animo correctionis, prius corriges te; sed hoc facis odio, vel inani gloria; ideo et cetera. Sed quaeritur utrum qui in peccato mortali est, possit alium corrigere. Dico quod aut aliquando fuit in peccato, aut non: si numquam fuit in peccato, debet timere ne cadat, ideo invite debet corrigere; si aliquando in peccato fuit, cum mansuetudine corripere debet. Et ideo forte dominus permisit Petrum cadere, qui debebat esse pastor Ecclesiae, ut mitius se haberet cum peccatoribus; et de Christo dicit Paulus Hebr. IV, v. 15: non habemus pontificem qui non possit compati infirmitatibus nostris, tentatum per omnia pro similitudine absque peccato. Si autem subiacet peccato, aut est publicum, aut occultum: si occultum, aut ex infirmitate, quia displicet ei quod peccat; et sic corripere potest, quia quod corripit in alio, corripit in seipso; si ex malitia, numquam debet corripere. Si autem publicum, non debet arguere cum severitate, sed mansuete seipsum coniungere illi. Unde contra peccatores non est obiurgandum cum asperitate.
7:5
Sequitur hypocrita, eiice primum trabem de oculo tuo. Incipit dominus arguendo sicut inferius contra servum nequam et cetera. Augustinus: ostendit quod intendit reprehendere eum qui assumit auctoritatem quae non est sua. Ps. XLIX, 16: peccatori autem dixit Deus: quare tu enarras iustitias meas, et assumis testamentum meum per os tuum? Tu vero odisti disciplinam et cetera. Eiice primum, ieiunando, orando, trabem de oculo tuo; et tunc poteris videre festucam in oculo fratris tui. Sequitur nolite sanctum dare canibus. In quo ostendit quod iudicium debet esse discretum. Notandum ergo quid per sanctum, et quid per margaritas. Augustinus: sancta sunt inviolata et immaculata conservanda; margaritaeque pretiosae non debent contemni. Per canes, qui lacerant dentibus, haeretici significantur; per porcos, qui conculcant pedibus, immundi. Sancta ergo dare canibus est sancta haereticis ministrare. Item si aliquid spirituale dicatur, et istud contemnitur, porcis datur. Vel per sancta, ecclesiastica sacramenta; per margaritas, mysteria veritatis. Canis est animal totaliter immundum; porcus partim immundus, partim non. Per canes, infideles; per porcos, mali fideles. Nolite ergo sanctum dare canibus, idest sacramenta dare infidelibus. Margaritae, idest sensus spirituales, non debent porcis dari; I Cor. II, 14: animalis homo non percipit ea quae Dei sunt, idest, ne forte contemnat; Prov. XXVII, 7: anima satiata conculcat favum. Unde conversi, ad peccata, dirumpunt, quia contemnunt, vel calumniam inferunt. Sed quare? Nonne Christus multa bona dixit infidelibus, et illi dirumpebant verba sua? Dico, quod hoc fecit propter bonos qui cum malis erant, qui inde proficiebant. Petite, et dabitur vobis. Dedit suam doctrinam, quae est completa et perfecta; hic docet qualiter possit impleri; ad hoc autem est necessaria oratio, et diligens attentio. Primo ergo docet petere; secundo dat securitatem ad impetrandum, ibi aut quis ex vobis et cetera. Dicit ergo petite. Et in hoc vide duas falsas opiniones amoveri. Primam scilicet superborum, qui putant suis viribus praecepta complere. Sed dicit, quod necesse est petere a Deo. Quod enim habes quod non accepisti? I Cor. IV, 7. Item amovet opinionem multorum qui dicunt, quod Deus non curat de orationibus, et quod non impetrarent si peterent; ideo addit et accipietis.
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Item addit quaerite, et invenietis. Et hoc exponitur, primo, ut in istis duobus nihil addatur, sed tantum exprimatur modus. Requiritur enim ad petendum sollicita attentio; item fervens devotio: et haec duo innuit, cum dicit quaerite, idest orate. Vel petite, sicut qui aliquid quaerunt, totam intentionem ibi ponunt. Unde ad illum pertinet quod sponsa dicit in Cant. III, 1: quaesivi quem dilexit anima mea. Et invenietis; Ps. XXVI, 4: unam petii a domino, hanc requiram. Item quaerite ad modum pulsantis: quia qui clamat ad ostium, si non exaudiatur, fortiter pulsat; Cant. VII, 11: veni, dilecte mi, egrediamur in agrum, commoremur in villis. Secundo, exponitur iuxta Augustinum referendo ad ea quae Christus dicit de seipso: ego sum via, veritas et vita: si vis per hanc viam ire, pete ab eo, ut vias tuas dirigat, dicens cum Psalmista, XXIV, 4: vias tuas, domine demonstra mihi, et semitas tuas edoce me. Si vis veritatem cognoscere, quaere, et invenies; sed non sufficit viam nosse, et veritatem quaerere, nisi veniamus ad vitam, idest ut in illam ingrediaris, pulsa; unde Ex. XV, 17: introduces eos, et plantabis in monte haereditatis tuae. Sed, iuxta eumdem, longe melius, ad instantissimam petitionem omnia ista referuntur. Item aliter exponitur referendo ad diversos actus, petite orando, quaerite studendo, pulsate operando. Omnis enim qui petit, accipit et cetera. Dicet aliquis, tu dicis, quod petamus.
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Credo quod dicitur istud sanctis hominibus, sed non sum de numero istorum: ideo dicit omnis qui petit, accipit et cetera. Sed videtur falsum esse, quia scribitur Io. c. IX, 31: scimus, quia peccatores Deus non audit. Et Augustinus solvit id. Si peccatores Deus non audit, quomodo dictum est de publicano quod dicebat: propitius esto, domine, mihi peccatori? Unde addit: peccatores non audit, scilicet volentes remanere in peccatis. Sed sciendum, quod oratio est meritoria et impetratoria; et potest esse meritoria, etiamsi non sit impetratoria. Sed quid est quod dicit quod omnis qui petit accipit? Videtur esse falsum, quia non semper accipitur quod petitur. Dico, quod in quatuor casibus petit homo, et non exauditur. Quia vel petit quod non expedit; infra XX, 22: nescitis quid petatis; ideo petenda sunt necessaria ad salutem. Item secundo, quia non bene petit; Iac. IV, 3: petitis, et non accipitis, eo quod non bene petatis; ideo petendum est pie, idest cum fide. Item humiliter; unde Lc. I, 48: respexit humilitatem ancillae suae. Item pie, idest devote. Item non aliquando auditur, cum pro alio oratur cuius merita contradicunt; Ier. XV, 1: si steterit Moyses et Samuel coram me, non est anima mea ad populum istum et cetera. Item non exauditur quia non perseverat; Lc. XVIII, 1: quia oportet semper orare, et perseveranter; quia dominus vult quod crescant vota. Item contingit, quod dominus exaudit; sed non videtur, quia dat dominus ad utilitatem, non ad voluntatem, ut accidit Paulo. Augustinus: bonus dominus qui saepe non tribuit quod petimus, ut tribuat quod mallemus: et quia nos vocamus eum patrem, tribuit nobis quod pater filio.
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Ideo subdit quis ex vobis homo quem si petierit filius suus panem, numquid lapidem porriget ei? Per panem intelligitur Christus; Io. VI, 51: ego sum panis vivus, qui de caelo descendi et cetera. Item panis est sacra doctrina; Eccli. XV, 3: cibabo illum pane vitae et intellectus. Item caritas; Is. c. XXX, 23: erit panis terrae uberrimus et pinguis. E contrario lapis est Diabolus; Iob XLI, 15: indurabitur cor eius quasi lapis. Item dicitur obduratio; unde dicitur Ez. XXXVI, 26: auferam a vobis cor lapideum, et dabo cor carneum. Item dicitur falsa doctrina; Iob c. XXVIII, 3: lapidem caliginis, et umbram mortis dividit torrens et cetera. Unde si quis petit a Deo, ut a patre, panem, idest Christum, non dabit Diabolum. Similiter si piscem. Piscis vivit in aquis, et est intelligentia in dogmatibus; Io. IV, 13: qui biberit ex hac aqua non sitiet amplius. Et ibid.: erit fons aquae vivae salientis in vitam aeternam. Item per aquas tribulationes: unde per pisces, viventes in aquis tribulationis. Vel piscis dicitur fides, quae latet sub aqua, idest custodia spiritus; sed per serpentem falsa doctrina haereticorum. Dicit ergo et si petierit piscem, non dabit ei serpentem? Alius Evangelista ponit tertium, scilicet ovum. Ita quod per panem caritas, per piscem fides, per ovum spes. Infert ergo si vos, cum sitis mali, nostis bona data dare filiis vestris; quanto magis pater vester, qui in caelis est, dabit bona petentibus se? Sed dicet aliquis: hoc dixit apostolis, qui non erant mali. Et solvit Chrysostomus: quia immo ad comparationem bonitatis divinae. Is. LXIV, v. 6: omnes iustitiae nostrae quasi pannus menstruatae. Hieronymus dicit: et si non omnes mali secundum actum, tamen omnes mali secundum pronitatem ad malum. Unde habetur Gen. VI, 5: quia cuncta cogitatio humani cordis intenta est ad malum omni tempore. Et Ier. XVI, 12: ecce enim unusquisque ambulat post pravitatem cordis sui. Augustinus: si ergo vos cum sitis mali: non dicitur, vos estis mali, sed cum sitis mali, daretis filiis temporalibus temporalia bona quae reputatis bona; multo magis ergo pater vester qui est summe bonus.
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Et hoc est quod sequitur quanto magis pater vester qui in caelis est, dabit bona petentibus se, si vultis accipere? Omnia ergo quaecumque vultis, ut faciant vobis homines, et vos facite illis; idest, aliis dimittite, si vultis ut dimittatur vobis. Aliqui apposuerunt omnia bona; sed non oportet, quia dicit vultis. Voluntas autem bonorum, et cupiditas malorum; ideo non est necessarium addere bona. Unde quod tibi vis fieri, aliis facias.
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Haec est enim lex et prophetae; et non dicit: tota lex et prophetae, sicut in primis praeceptis: ab illis enim duobus tota lex pendet et prophetae. Intrate per angustam portam. Ne forte crederet aliquis eo quod dixerat petite et accipietis, quod homo totum haberet a Deo sine operibus bonis; ideo docet quod hoc etiam fit per opera bona. Primo ergo ponit admonitionem; secundo rationem. Dicit ergo intrate, idest conemini ad intrandum. Augustinus exponit dupliciter. Christus porta est; Io. X, 9: ego sum ostium, quia sine ipso non venitur ad regnum. Haec porta est angusta per humilitatem quia humiliavit se usque ad mortem. Unde: verbum abbreviatum faciet dominus super terram. Unde intrate per angustam portam, idest per Christi humilitatem; Lc. ult., 26: oportuit enim Christum pati, et ita intrare in gloriam suam: et sic nos oportet. Unde per multas tribulationes oportet nos intrare in regnum Dei. Item, haec porta dicitur caritas; Ps. CXVII, v. 20: haec porta domini, iusti intrabunt in eam. Haec est arctata lege divina; et per hanc debemus intrare servando legem et praecepta.
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Deinde assignat rationem quia lata porta et spatiosa via est quae ducit ad perditionem. Et describit duas portas, unam latam, aliam strictam. Lata describitur, quia lata Diabolus, lata praesumptio superbiae; infra XVI, 18: portae Inferi non praevalebunt adversus eam. Haec porta lata est, quia latum est quod omnes recipit: non enim est quod eam repleat. Item haec porta dicitur iniquitas sive vitium: et haec est lata, quia multipliciter contingit: dicitur enim virtus uno modo, vitium autem multifarie; Osee IV, 2: maledictum, et mendacium, et homicidium, et furtum, et adulterium inundaverunt, et sanguis sanguinem tetigit et cetera. Item est via lata: et hoc est opus peccati; Ier. II, 18: quid tibi vis in via Aegypti? Item haec via est spatiosa, quia in sui principio videtur esse lata, sed post angustatur, quia exitus eius est ad perditionem, quia stipendia peccati mors est. Et multi sunt qui intrant per eam. Hic tangit numerum, quia ad litteram stultorum infinitus est numerus. Angusta est porta, et arcta via quae ducit ad vitam. Haec est contraria praecedenti; et haec est arcta, quia arctata secundum regulam legis, et est via contra viam; Prov. IV, 27: vias enim quae a dextris sunt, novit dominus; perversae vero sunt quae sunt a sinistris et cetera. Sed potest quaeri, quare via caritatis est arcta, quia videtur quod sit lata; Prov. IV, 11: ducam te per semitas aequitatis, quas cum ingressus fueris, non arctabuntur gressus tui. Via autem peccatorum est via stricta; unde Sap. V, 7: ambulavimus vias difficiles. Dicendum quod est via carnis et rationis. Via caritatis in via carnis est stricta via, in via rationis e contra. Et est exemplum de paedagogo: quia quanto plus diligit puerum, magis arctat gressus suos. Unde viae caritatis in via carnis arctantur, in via rationis e contrario; Ps. CXVIII, 120: confige timore tuo carnes meas.
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Et pauci sunt qui inveniunt eam. Hic facit mentionem de difficili et rara inventione in via spiritus: et in via carnis non. Et est ratio: quia via carnis est delectatio, et haec est in promptu; via vero spiritus est occulta; unde Ps. XXX, 20: quam magna multitudo dulcedinis tuae, domine, quam abscondisti timentibus te. Quia enim est in occulto, ideo et pauci inveniunt eam. Sed et aliqui inveniunt, et retrocedunt, de quibus dicitur Lucae IX, 62: nemo mittens manum suam ad aratrum, et aspiciens retro, aptus est regno Dei.
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Docet cautelas, a quibus cavendum sit. Describitur autem a professione, quia prophetae. Sed potest quaeri, de quibus prophetis, quia lex et prophetae usque ad Ioannem: unde in tempore illo non erant prophetae de Christo, quia in ipso finiuntur. Ideo dicendum quod prophetae sunt doctores in Ecclesia et praelati. Sed quid est quod dicit falsi? Falsi dicuntur qui non mittuntur. De talibus dicitur Ier. XXIII, 21: non mittebam eos, et ipsi currebant. Item falsi dicuntur qui mendacium dicunt; unde Ier. II, 8: prophetae eius prophetaverunt in Baal. Sic etiam multi fuerunt pseudoprophetae in populo: sicut et in nobis erunt magistri mendaces. Attendite, idest diligenter cavete, quia occulti sunt, et a laqueis occultis cavendum est. Unde malignitas eorum intrinsecus latet. Dicit ergo qui veniunt ad vos in vestimentis ovium et cetera. Oves sunt fideles: nos autem populus eius, et oves pascuae eius, Ps. XCIX, 3. Vestimenta autem eorum sunt ieiunium, eleemosynae, quibus se tegunt; II ad Tim. III, 5: habentes speciem pietatis, virtutem autem eius abnegantes. Sed sciendum, quod si lupi se tegant pellibus ovium, non tamen propter hoc ovis perdit pellem suam: sic licet illi mali bonis operibus tegantur, tamen multum boni proficiunt. Intrinsecus autem sunt lupi rapaces. Hoc principaliter exponitur de haereticis, ex consequenti de malis praelatis. Unde habetur super illud Io. X, 11: ego sum pastor bonus: dicitur quod quidam est pastor, qui gubernat, et regit; quidam lupus, qui perniciem intendit; quidam mercenarius qui commodum proprium quaerit. Unde pastor est amandus, lupus fugiendus, mercenarius tolerandus. Quod ergo dicitur, quod intrinsecus autem sunt lupi rapaces, intelligitur de his qui habent intentionem pervertendi plebem, et lupi sunt dicendi. Item mercenarii, scilicet mali Christiani, qui dispergunt malo exemplo, qui vitam habent malam; quantum ad effectum, habent modum lupi; Act. XX, 29: quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi et cetera. Et dicit intrinsecus, quia malam habent intentionem occidendi plebem.
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A fructibus eorum cognoscetis eos et cetera. A fructibus, idest operationibus. Sed videtur contra, quia habent vestes ovium; et vestes sunt opera. Ergo ab eis cognoscentur. Chrysostomus: fructus est confessio fidei. Unde si confitetur fidem, non est haereticus. Ad Eph. V, 9: fructus enim lucis est in omni bonitate, et iustitia, et veritate et cetera. Si autem exponatur de simulatoribus, tunc sic exponitur, quod per vestes exteriora opera. Unde ad Gal. V, 22: fructus autem spiritus est caritas, gaudium et pax et cetera. Sed quaeres: qualiter possunt cognosci? Dicendum quod potest vix aliquis hypocrita esse ita compositus, quin appareat aliquid malitiae vel verbo, vel facto: Prov. XXVII, 19: quomodo in aquis resplendent vultus prospicientium, sic corda hominum manifesta sunt prudentibus. Et Seneca: nemo potest diu fictam ferre personam. In duobus autem maxime manifestantur. In his quae subito agenda occurrunt, quia in his quae cum deliberatione quis facit, cavet sibi. Item in tribulationibus; Eccli. VI, 8: est amicus secundum tempus suum, et non permanebit in die tribulationis. Item manifestantur quando non possunt quod volunt, vel cum iam consecuti sunt. Unde principatus virum ostendit. Numquid colligunt de spinis uvas? Per uvas, ex quibus fit vinum, intelligitur spiritualis laetitia: quia vinum laetificat cor hominis, Ps. CIII, 15. Per ficus dulcedo ecclesiasticae pacis, quae est caritas. Haec non possunt nasci de tribulis, idest peccatoribus, quia spinas et tribulos germinabit tibi, Gen. c. III, 18.
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Et hoc probat per exemplum omnis arbor bona bonos fructus facit, mala autem arbor malos fructus facit. Ex hoc Manichaei assumpserunt duas naturas, scilicet bonam et malam. Sed hoc non est verum: quia videmus de mala creatione bonum fructum, et e converso. Unde ad hoc debes intelligere quod arbor est principium fructus. Sed principium est duplex. Principium naturae, et principium moris. Principium naturae est anima: et quicquid inde procedit naturaliter, totum bonum est. Principium autem moris est voluntas; ideo si voluntas fuerit bona, et opus bonum, cum habeat voluntatem bonam cum intentione bona; quia si vellet furari pro eleemosyna danda, etsi voluntas bona est, non tamen intentio est recta. Sed quid fiet de arbore mala?
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Omnis arbor, quae fructum non facit, excidetur: quia si non facit, vel si omittit facere cum possit, excidetur; unde Io. XV, 6: si quis in me non manserit, mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet. Unde Lc. XIII, 7 dicitur de ficulnea, quam scilicet praecepit dominus succidi et tolli: tollatur impius ne videat gloriam Dei.
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Concludit ergo a fructibus eorum cognoscetis eos. Non omnes qui dicunt mihi, domine, domine et cetera. Posita doctrina, ostendit quod oporteat eam observare, quia nihil aliud sufficit ad salutem. Et circa mandata, sive doctrinam Dei quatuor sunt necessaria, sive laudabilia: ut ore confiteamur, confirmetur miraculis, et audiatur verbum Dei, et exequatur opere. De primo ad Rom. X, 10: corde creditur ad iustitiam; ore autem confessio fit ad salutem. De secundo, Marci ult., 20: domino cooperante, et sermonem confirmante sequentibus signis. Item ut audiatur; Io. VIII, 47: qui ex Deo est, verba Dei audit. Item, quarto, requiritur quod faciat; Iac. I, 22: estote factores verbi, et non auditores tantum.
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Unde vult ostendere quod tria sine quarto non proficiunt; unde dicit non omnis qui dicit mihi, domine, domine et cetera. Sed videtur hoc esse contrarium apostolo dicenti nemo potest dicere dominus Iesus, nisi in spiritu sancto. Sed qui habet spiritum sanctum, intrat in regnum caelorum. Solvit Augustinus, quod dicere dicitur multipliciter: communiter, et stricte, et proprie. Et stricte non est aliud nisi manifestare affectum et voluntatem; et sic dicitur ab apostolo: nemo potest dicere dominus Iesus, nisi in spiritu sancto et cetera. Et hoc nihil aliud est quam credere dominum, et obedire. Item communiter, idest ore qualitercumque nuntiare; de quo habetur Ier. XXVI, 13: populus hic labiis me honorat; cor autem eorum longe est a me. Vel sic.
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Non omnis qui dicit mihi, domine, domine et cetera. Ingeminat verbum hoc, domine, domine, ad significandum, quod duplex est confessio, scilicet vocis et laudis, quarum neutra sufficit. Ideo Is. XXVI, 13: populus hic labiis me honorat, cor autem eorum longe est a me. Quis ergo intrabit? Non qui dicit domine, domine, sed qui fecerit voluntatem patris mei et cetera. Io. III, 13: nemo ascendit in caelum, nisi qui descendit de caelo et cetera. Unde nemo potest ascendere, nisi descendat ut Christus, de quo dicitur Io. VI, 38: descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius qui misit me. Unde oportet facere voluntatem Dei; I Thess. IV, 3: haec est enim voluntas Dei sanctificatio vestra. Unde dicebat David Ps. CXLII, 10: doce me facere voluntatem tuam. Et etiam sicut dominus docuit orare, fiat voluntas tua. Sed notandum, quod per hoc quod dicit regnum, tangitur remuneratio aeterna; unde dicit intrabit. Illud enim regnum in bonis spiritualibus est, non in bonis exterioribus; ideo dicit intrabit. Ideo Cant. I, 4: introduxit me rex in cellaria sua. Item dicit caelorum, quia licet aliquis hic divitias habeat, vel honores, hoc totum est propter illud. Unde in sublimibus erit remuneratio. Sed posset aliquis dicere, quod facere miracula sufficit ad salutem. Istud excludit, quia multi dicent mihi in illa die: domine, domine, nonne in nomine tuo prophetavimus? et cetera. Et dicit multi, significans eos qui ab unitate recedunt, quia sunt sub multitudine: quia stultorum infinitus est numerus, Eccle. I, v. 15. Item introducit hoc ad notitiam eius quod dixerat, quod omnis arbor quae fructum non facit, abscindetur. Et non dixerat a quo; ideo dixit mihi, tamquam iudici constituto; quia omne iudicium dedit pater filio, Io. V, v. 22. Item dicit in illa die. Dies terminum nominat, sed non secundum temporis qualitatem, quia dies iudicii aliquando nox dicitur. Aliquando autem dies dicitur, aliquando nox: quia incertum est quando veniet. Unde infra XXV, 6: media nocte clamor factus est, ecce sponsus venit, exite obviam ei. Diem dicit apostolus I ad Cor. IV, 3. Et in Ps. XXXVI, v. 6: et educet quasi lumen iustitiam meam, et iudicium meum tamquam meridiem. Domine, domine. Multiplicat ad significandum maiorem confusionem et timorem; Sap. v. 2: turbabuntur enim timore horribili. Nonne in nomine tuo Daemonia eiecimus? Haec est potestas supernaturalis; Iob XLI, 24: non enim est potestas super terram quae huic (scilicet potestati Diaboli) valeat comparari. Sed tunc quaeritur, qualiter qui eiiciunt Daemonia, fiunt reprobi. Respondet Chrysostomus, quod isti mentiuntur. Alia responsio est quod aliquando fuerunt boni, et fecerunt miracula; post facti sunt mali.
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Sed hoc non potest stare, quia dicit dominus, numquam novi vos. Alio modo dicendum, quod dicunt in nomine tuo, non in nomine spiritus sancti. Quidam enim in virtute spiritus sancti, quidam non. Ut enim habetur Ier. II, 8, quidam prophetaverunt in nomine Baal. Item quidam per artes magicas. Sed quaeritur qualiter Daemones faciunt miracula. Dico quod non possunt; sed faciunt aliqua quae videntur miracula, non tamen sunt miracula. Illa dicuntur miracula, quando effectus patent, causae latent. Unde potest esse aliquod mirum apud quosdam minus scientes, quod non est apud sapientes, ut patet de eclipsi. Unde cum Daemones, veriori modo cognoscant naturalia, possunt facere quae nobis videntur miracula. Aliter secundum Hieronymum. Quia secundum quod dicit, inter dona spiritus sancti quaedam sunt quae gratis data sunt: sola caritas est, quae distinguit inter filios Dei et filios Diaboli; I Cor. XII, 7: unicuique datur manifestatio ad utilitatem, vel ad profectum bonitatis eius, vel Ecclesiae, ut fides quam praedicat manifestetur. Et sic etiam aliquando praelatus male vivens potest miracula facere. Et tunc confitebor illis, quia non novi vos, idest non approbavi, nec etiam cum faciebatis miracula; II Tim. II, 19: novit dominus qui sunt eius. Dicit non novi vos, cum dicit discedite a me, quia numquam approbati estis. Omnis ergo qui audit et cetera. Ostendit quod sine operibus nihil sufficit, nec etiam auditus verbi Dei; quia auditus ordinatur ad fidem. Rom. X, 17: fides autem ex auditu. Auditus enim non sufficit. Et hoc dupliciter manifestat, quia proponit eventum eius qui audit et facit, et eius qui audit et non facit, sub similitudine. Et primo facit tria. Primo ponit aedificationem; secundo impugnationem, ibi et descendit pluvia etc.; tertio immutabilitatem, ibi et non cecidit et cetera. Dicit ergo quod non sufficit auditus; auditus enim est necessarius; Io. VIII, v. 47: quia qui ex Deo est, verba Dei audit. Sed non sufficit; Rom. II, 13: non enim auditores verbi sed factores iustificabuntur.
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Item bene dicit verba mea haec: quia quicquid ad salutem pertinet, ibi continetur. Unde qui audit verba haec, et facit, assimilabitur viro sapienti. Et non dicit quod sit sapiens, sed assimilabitur. Et potest haec similitudo intelligi de corporali aedificatore: et sic plana est littera. Vel potest intelligi spiritualiter: et sic iste vir est Christus. Eccle. VII, 29: virum unum de mille repperi. Domus Christi est Ecclesia: scit enim qualiter oportet aedificare. Unde de ipso Prov. IX, 1: sapientia aedificavit sibi domum. Et Prov. XIV, 1: mulier sapiens aedificat domum suam. Supra petram; I Cor. X, 1: petra autem erat Christus. Unde Christus super se aedificat: ipse enim est fundamentum; unde I ad Cor. III, 11: fundamentum aliud nemo ponere potest praeter id quod positum est, quod est Christus Iesus. Hoc enim est fundamentum veritatis aeternae. Hoc autem est omnino immobile; Ps. CXXIV, 4: qui confidunt in domino sicut mons Sion.
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Sequitur impugnatio huius domus et descendit pluvia. Pluvia doctrina intelligitur: et est bona, et mala pluvia. Ergo quae irruit, est mala doctrina; Gen. XIX, 24: dominus pluit super Sodomam sulphur et ignem. Item flumina sunt bona, et non bona; Is. XVIII, v. 2: diripuerunt flumina terram eius; et per hoc significantur sapientes qui reputant se sapientes esse. Ista flumina ex pluviis generantur. Per ventos Daemones. Unde in canonica Iudae, 12: nubes sine aqua, quae a ventis circumferuntur et cetera. Et irruerunt in domum, idest in Ecclesiam, et non cecidit. Non enim dirumpentur funiculi eius in aeternum, Is. c. XXXIII, 20. Et quare? Fundata erat super petram, idest Christum. Consequenter ponit similitudinem, ponens eventum illius qui audit et non facit: et circa hoc primo ponit aedificationem; secundo impugnationem, ibi et descendit pluvia etc.; tertio ruinam, ibi et cecidit et cetera.
7:26
Dicit: et omnis qui audit verba mea haec, et non facit ea, similis erit viro stulto, qui cecidit a lumine sapientiae. Unde Eccle. IV, v. 13: melior est servus sapiens, quam senex infatuatus. Item stultus est Diabolus. Domus quam aedificat, est congregatio infidelium; unde Ps. LXXIII, 30: repletae sunt terrae domibus iniquitatum. Et iste super arenam. Per arenam infideles qui infructuosi sunt. Item propter numerositatem: stultorum enim infinitus est numerus, Eccle. I, 15. Item arena non adhaeret, sic isti semper in iurgio sunt. Fundat ergo super arenam, idest finem, qui est quasi fundamentum, scilicet intentionem suam firmat super bonum temporale. Descendit pluvia, idest bona doctrina, venerunt flumina, idest sacri doctores, flaverunt venti, idest Angeli; Ps. CIII, 4: qui facit Angelos suos spiritus.
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Et irruerunt in domum illam, et cecidit. Apoc. XIV, 8: cecidit, cecidit Babylon, scilicet per praedicationem. Et fuit magna eius ruina. Si velimus adaptare similitudinem, dicendum est sic, quod homo debet aedificare sicut Christus. Et hoc docet apostolus I Cor. c. III, 10: unusquisque videat quomodo superaedificet. Aliquis enim aedificat habitaculum Dei; quidam e contrario, ut infra, et, ut habetur I Cor. III, 12, quidam super stipulam aedificant. Fundamentum enim est illud super quod ponit aliquis intentionem suam. Quidam enim audiunt ut sciant, et hi aedificant super intellectum: et haec est aedificatio super arenam; unde Iac. I, 23: qui audit, et non facit, similis est viro consideranti vultum nativitatis suae in speculo. Unde super mutabile aedificant. Quidam autem audit ut faciat et diligat; et hic aedificat super petram, quia super firmum et stabile; Prov. XXII, 6: adolescens iuxta viam suam, etiam cum senuerit, non recedet ab illa. Istud enim fundamentum est super caritatem. Apostolus Rom. VIII, 35: quis nos separabit a caritate Christi? Sed hic potest quaeri quare fundamentum quod est in intellectu, instabile, et non firmum est, sed quod in affectu. Ratio est quia intellectus est universalium: non enim potest scire multa nisi in universali; ideo vagando circa universale non est stabilitas; sed operationes et affectus sunt circa particularia, et circa consuetudinem bonam; ideo si tentatio veniat, adhaeret ei quod consuevit, scilicet operationi bonae: ideo resistit. Sed tunc quaeritur quid intelligat per pluviam. Ideo dicendum quod Diabolus numquam tentat primo in maioribus, sed primo in minoribus, deinde procedit ad maiora. Unde per pluviam cogitatio prava. Tentat ergo in cogitatione prava; et si consentit, tentat postea in maiori, et sic postea augmentatur. Et ex istis fiunt flumina: et post totis viribus irruit, et necessario cadit; Eccli. XIX, 1: qui spernit modica, paulatim decidit. Vel sic. Pluvia, tentatio carnis; flumina, tentatio mundi; venti, tentatio Diaboli. Vel secundum Augustinum pluvia superstitiosa doctrina, cui inhaerens gravissime cadit, et haec facta est ruina magna; sed non magna quando titubat, et non cadit, quia cum accidit tentatio, timet et dolet. Quidam vero totaliter; Ps. CXXXVI, 7: exinanite, exinanite usque ad fundamentum in ea. Vel dicitur ruina magna, quia impoenitens est cor; Iob XXI, 13: ducunt in bonis dies suos, et in puncto ad Inferna descendunt.
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Et factum est cum consummasset Iesus verba haec, mirabantur turbae. Ponitur effectus. Erat enim triplex modus hominum qui sequebantur dominum Iesum. Quidam enim mirabantur et scandalizabantur, ut Pharisaei, de quibus inf. XV. Quidam mirabantur, sed non scandalizabantur, ut turbae. Quidam vero, ut perfecti, non mirabantur. Sed quaerendum de hoc quod dicit turbae, quia non erant ibi turbae. Et potest dici quod factus est sermo et turbae, et discipulis; sed in monte sub cacumine montis erat quaedam planities. Discipuli ergo erant in cacumine cum Christo; sed turbae in planitie. Vel potest dici quod primo discipulis, et post turbis. Vel potest dici: secutae sunt eum turbae discipulorum. Sed quae erat ratio admirationis? Quia erat docens tamquam potestatem habens. Unde in eo impletur quod dicitur Eccle. c. VIII, 4: sermo illius potestate plenus est. Unde quasi potestatem habens, quia ut dominus loquebatur, vel sicut legislator.
7:29
Vel sicut potestatem habens, cum virtute penetrandi cor. Unde dicitur Ps. LXVII, 34: dabit voci suae vocem virtutis. Vel cum potestate faciendi miracula: quia quod dicebat miraculis confirmabat. Augustinus dicit, quod omnia quae dicuntur in hoc sermone debent reduci ad septem dona, et ad beatitudines, quia quod primo dicitur non occides, hoc pertinet ad donum timoris, et ad beatitudinem paupertatis. Istud autem quo sequitur. Esto consentiens adversario, pertinet ad donum pietatis, per quod impletur mansuetudo. Illud autem non moechaberis etc. pertinet ad donum scientiae, per quam impletur beatitudo luctus. Istud de sustinendo, ad donum fortitudinis, quo impletur, et ad beatitudinem beati qui esuriunt et sitiunt iustitiam et cetera. Illud autem quod dicitur diligite inimicos vestros, ad donum consilii, quo impletur beatitudo misericordiae. Per illud vero quod sequitur in VI cap., de non habendo sollicitudinem, usque ad intrate per angustam portam, intendit mundare cor: unde pertinet ad donum intelligentiae, et ad beatitudinem quae est munditia cordis; unde beati mundo corde, quoniam ipsi Deum videbunt. Quicquid autem sequitur, ad donum sapientiae.
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(Judge} not— " Nolite ". WE must first enquire by what link this chapter is connected with the last. S. Augustin (u., De Serm. Dom.) thinks that Christ, having, in the former chapter, prohibited undue anxiety about temporal things, now cautions those who are not guilty of this fault not to judge harshly those who are so, as the things in question may be sought either from a good or a bad motive, and they should think kindly of persons. So S. Paul (i Cor. viii.) forbade Christian converts to eat meat offered to idols, yet would not allow those who ate not to judge the others ; because they might do it in ignorance or with a good intention. So, again, Rom. xiv. 3. The Author would have this chapter united to the others; for Christ had said (vi. 12-14): "Forgive us our debts," &c. It has been said that we should not look critically for a connection in the sayings of the Evangelists, for they did not care to record events in the order in which they occurred or were spoken of by Christ. This must be especially observed in regard to those assemblies in which they do not relate all the sayings of Christ, nor the order in which He spoke them, but are content to give the heads of His teaching. If we may offer a conjecture from the resemblance of the argument, it is probable that the contents of this chapter were not delivered in a general assembly of the people, but in the private address to the Apostles mentioned by S. Matthew (v.), and they are to be taken with verse 48 of that chapter. In this way verse agrees with verse, and word with word ; and, moreover, S. Luke (vi. 36, 37) so connects them.
Judge. The meaning is, according to S. Hilary (Can. v.) and S. Ambrose (De Paradise, chap, v.) : " Judge not of the judgments and promises of God. lest you be judged by Him". So S. James w. II. Others, as The Author (Horn. xvii.), would have us not to be severe against our neigh bours, and treasure up in our hearts any injuries they may have done us. Euthymius and Theophylact think that not only the condemnation of others is prohibited, but even the judging of them. (S. Augustin, Serin. Dom. u., Serm. de Temp. cii. ; S. Basil, Reg. brev. clxiv. ; S. Jerome, Comm. ;. S. Chrysostom, Horn. xxiv. ; Anastasius, Qucest. 88 ; Bede ; Rupertus.) It appears probable that not only judgment, but all curious enquiry into the lives of others is forbidden ; because Christ thus places judgment before condemnation, as legal enquiry precedes sentence. For what follows, " Condemn not, and you shall not be condemned," is not an explanation of the same sentence, as many take it to be, but, as we shall shortly show, another sentence. S. Jerome, S. Chrysostom, Anastasius, Augustin, Bede, Euthymius, ask " how Christ forbids us to judge others when their sins are so flagrant that we are unable not to judge badly of them?" We read that even S. Paul not only judged, but also condemned the Corinthians (i Cor. v. 3), and that he gave some others over to Satan, that they might learn not to blaspheme (i Tim. i. 20) ; and that S. Peter killed Annanias and Sapphira ; and that Christ gave the Apostles the power of judging of sins (xvi. 19 ; xviii. 1 8 ; S. John xx. 23). We know that we are commanded to have a right judgment in all things (S.John vu. 24). It is asked by S. Hilary, " how, if Christ forbade us to judge at all, He said, c With what judgment ' ? " S. Jerome rightly answers : " Christ did not forbid us to judge, but He taught us how to do so ". It is certain that He did not forbid those to judge who have not only the public power, but the public obligation to do so ; like judges and magistrates, of which class were the Apostles. And it is certain that He did not forbid open public trials, of which S. Paul speaks (i Tim. v. 24). Nor did He prohibit us from judging of doubtful questions, so that we do not extend our decision beyond what the proofs warrant. All these questions have rightly been decided by the Doctors of the Church. Of other matters, which may be judged either well or ill, He forbids us to judge ill, for charity requires this of us (i Cor. xiii. 5). So say S. Basil, S. Augustin, Bede (et al.\ on former passages, except that S. Augustin seems to narrow the meaning too much. " In this place," he says, " I do not see anything laid on us except to judge charitably those questions with regard to which it is doubtful with what animus they were done." We are forbidden to judge not only the intention of another, but even such acts themselves as are doubtful (Rom. xiv. 4-13 ; i Cor. w. 5 ; S. James w. 11, 12). Christ forbids this most especially, lest, when we ourselves are under the yoke of the same, or perhaps even greater sins, we judge unfeelingly of the lesser sins of others. This follows in verse 3 and Rom. u. i. As say S. Basil, S. Chrysostom, The Author, and Euthymius : much more if we judge others detractingly, for we do him whom we wrong a twofold wrong: I. We have not, as charity requires, a good opinion of him ourselves. 2. W7e blacken that which others have of him (S. James w. 11). That you may not be judged ^ judicabimini" Fol.). Judicabimini) Fol. : 'Iva //,?) KplO^re. Our translator seems to have read, 'Iva /XT) Kpidrjaea-Oe. The sense is the same, only the Hebrew " and " is used for " that," and the future indicative for the present conjunctive. Some refer the judgment to the person, as if it were written : " If you will that others should not judge you, judge not them," as in verse 12 and xxvi. 52 ; Isaiah xxxiii. I. These words and those of S. Luke, used indefinitely, seem to confirm this view. Others, more correctly perhaps, refer them to God : S. Chrysostom (Horn, xiv.), The Author (xvii.), S. Augustin (u., Serm. Dom.\ Bede, and Euthymius. Christ possibly meant that the judgment of God rather than of man should be threatened to those who judge uncharitably, for this is much more to be dreaded. The antithesis requires this : Judge not men, that you be not judged by God. Add, ashas been said, that this agrees with the conclusion of chap. v. So in that chapter, verse 7, it was said : " Blessed are the merciful " — blessed no doubt by God.
7:2
For with what judgment you judge. A Hebraism ItODttfn "WN BBIPDl "With the judgment with which you judge others, you yourself shall be judged". S. Hilary asks how we shall be judged with the same judgment as that with which we judge others, if we are forbidden to judge at all? We are not forbidden to judge at all, but to judge wrongly ; if we do this we shall be judged in the same manner ourselves, that is, severely. That is a more difficult question which S. Augustin asks in many places, especially in u., De Serm. Dom., Ep. xlix., quaest 4, Quczst. Evang., u. quaest. 8, S. Chrysostom, Bede, and Euthymius. How we shall be judged by the judgment with which we judge others, or whether, if we judge others hastily and unjustly, God will judge us in the same manner. S. Augustin and Bede reply that not God, but our own rash and unjust judgment itself will judge us —that is, will be the cause of our being judged. We may rather perhaps answer that all kinds of judgment are not intended, but only curious and severe ones ; for with what curiosity and seventy we judge others, with the same will God judge us. When I say "the same" I mean not the same in fact, but in degree (for the mercy and goodness of God are infinitely greater than ours), for in whatever degree we are severe to others, will God be so to us.
And with what measure you mete. S. Luke (vi. 38) seems to say that we shall have meted to us, not the same measure as we have given to others, but a greater. Each statement is true. Both the same and a greater measure will be dealt to us : the same if we regard proportion ; a greater if we regard the thing given. How it will be meted in the same proportion has been explained ; how in the greater thing will be easily under stood. For whether we regard the future glory or punish ment which God will adjudge to us, it will be much greater than that of which, in our condemnation of others, we judge them worthy (Rom. viii. 18; 2 Cor. w. 17). We may answer the objection of those Gentiles in the same way. They maligned this, saying that there would not be the same measure when one was eternal and the other temporal (S. Augustin, Ep. xlviii. 9; De Civitate, xxi. 11), although he also gives another reply. These and many sayings which follow were proverbs, as is clear from the text itself, and as many of the commentators have proved.
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Give not that which is holy to dogs. To what does this tend ? The Author (Horn, xvii.) refers to chap, v., verses 44, 45. Christ had there said : " Love your enemies ". He now shows the moderation of this feeling, and that we are not to love our enemies so injudiciously and without discrimination as to give what is holy to dogs, and to cast our pearls before swine. Some think that because in verse 5 Christ had spoken of the correction of others, He now admonishes us not to give that which is holy to the dogs, and our pearls to the swine ; that is, where there is no hope of improvement, not to attempt correction. Others say that, as He had taught simplicity — " If thine eye offend thee " — He now teaches prudence ; as in x. 16 He says, " Behold I send you as sheep in the midst of wolves : Be ye therefore wise as serpents and simple as doves ". This is the opinion of S, Augustin (De Serm. Dom., u.). Part of the sermon seems addressed, as has been said, to the Apostles on the mount, because it properly applies to those who were to teach others. But, as has been said before, the Evangelist records the sayings of Christ, not in the order in which they were spoken, but in that in which they occurred to his own mind. What Christ terms that which is holy (sanctum), what pearls, what dogs, and what swine, is not difficult to be understood, though all do not agree about it. Some think that Holy Baptism, the Eucharist, and other Sacraments are called pearls, the mysteries of evangelical doctrine. For the Sacraments of the Church are not to be given, nor the mysteries of our faith published to the unworthy. Hence it became the custom that they who had not been baptised were not properly allowed to see, or hear, the Body and Blood of Christ when they were named, as S. Chrysostom and S. Augustin in many passages signify. Many distinguish between the dogs and the swine. Some, as S. Jerome says on this passage, called unbelievers the swine, and the Christians who, after they had received the faith, went back to their vomit, the dogs. On the other hand, S. Chrysostom and Euthymius understand by the dogs unbelievers, and by the swine sensual Christians. For Christ calls unbelievers dogs (xv. 26). S. Augustin seems to hold rightly that the same thing is meant by "Holy things" and "pearls," "dogs" and "swine," as 2 5. Peter u. 22. The same thing is signified by the double metaphorical proverb of dogs and swine. Or if there be a difference, by the holy thing is meant every mystery, by the pearls whatever is most precious and costly among the mysteries. By dogs and swine two classes of men are denoted, whether believers or unbelievers, to whom the holy mysteries are not to be given : the profane, who hold sacred things in contempt ; as dogs, see no difference between a holy and a common object, and those who not only despise but are enraged by them, and rather do them harm, like swine. Why the former are described as dogs and the latter as swine shall be explained hereafter. S. Chrysostom (Horn, xxiv.) and S. Augustin (u., De Serin. Dom.) ask how Christ forbids us to teach the unworthy divine mysteries, when He elsewhere commands that all be taught without distinction (x. 27 ; 5. Mark xvi. 1 5). They answer that Christ there speaks of the Gospel per se, which, as it is necessary to the salvation of all, is to be preached to all without distinction of persons. But He speaks here of profitable hearers, and of the wisdom of communicating the Gospel to them ; which, if there were either no hope of goodness or even certain fear of harm, is not to be preached to them, since it is not only not worth while, but even the labour itself may be thrown away. Thus Christ speaks to the Apostles (S. John xvi. 12). And S. Paul to the Corinthians (i Cor. iii. I, 2) complains that he cannot speak to them as spiritual, but only as carnal ; and that he can only give them milk as babes in Christ, and not solid food. To the same effect he writes to the Hebrews (v. 12). And for the same reason SS. Paul and Timothy were forbidden by the Holy Ghost to teach the Word of God in Asia, because the people would not receive it (Acts xvi. 6) ; and to the Jews at Antioch, because they not only did not receive it, but even trod it under foot, and threatened the lives of the two Apostles (Acts xiii. 46). So S. Paul gave Hymenaeus and Alexander over to Satan, that they might learn not to blaspheme (i Tim. i. 20). In the same way he teaches that they who resisted the truth, as Jannes and Jambres resisted Moses, are to be avoided and not taught (2 Tim. iii. 3). And he orders S. Timothy to avoid Alexander the coppersmith, who had greatly withstood his words (2 Tim. w. 15). S. John treated Diotrephes on the same principle (3 John 9, 10). Lastly, Christ will not have His holy mysteries cast to dogs and swine — animal and sensual men who understand not the things of the spirit (i Cor. u. 14). Judas may be objected, to whom, although unworthy and a dog and a swine, Christ, as the greater number of authors think, gave His Body and Blood, the greatest of all mysteries. But (i) the designs of Christ, as we are often unable to discover their causes, are not always to be followed by us ; (2) Judas was a sinner, though a secret one, and was not to be pointed out by the sacrament being refused to him alone, lest the death of Christ, that chief of all mysteries, should be hindered. Why is it forbidden to give that which is holy to dogs, and not pearls ; and pearls, not that which is holy, to swine ? When Christ speaks of that which is holy, He may have had regard to sacrifices, the flesh of which was holy and was not to be given to dogs, nor applied to the use of any but God, the priests, and those who had offered them. Flesh is not commonly given to swine, but to dogs, which cannot discern between sacred and ordinary food. He said besides, " Give not your holy things to dogs ". With regard to swine and dogs there is a different modus or ratio of speech, for it is not said, " Cast not your pearls before swine," as being the custom, but because it was the contrary ; and nothing becomes swine, the most foul and filthy of all animals, less than pearls, which are the most costly and beautiful of jewels (Prov. xi. 22). There remains still another question. Why did Christ say of the swine, " Lest they turn upon you and tear you/v and did not say it of dogs ? for swine are not accustomed to do this, and dogs are. He desires to point out the thankless stolidity of the swine, who often attack those who bring them food, and, unless resisted, tear them. Dogs are more faithful. They ask for their food, not by their teeth, but by movements of their tails. Senseless men, then, are like swine. They tread under foot the true doctrine, and support the false by force.
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Ask and it shall be given you. SS. Hilary, Chrysostom, and others think that Christ said this now, because, as He had before taught very different matter, He would now show how His words might be kept. Others think the meaning to be : " If you do what I have said, ask and you shall receive," as I S. John iii. 22. But S. Augustin (De Serm. Dom.} says : " If the listener, conscious of his own ignorance, should say, * Why dost thou forbid me to give what is holy to dogs, when I have it not to give ? ' Christ seasonably adds, ' Ask and it shall be given/ " &c. These words should apparently be added to the Lord's Prayer, both because Christ is speaking of prayer, and because it is probable that He said them when He taught the Apostles to pray, and as S. Luke (xi. 9) joins them to it. We have now to consider their meaning. S. Irenaeus (u. 1 8, 26, 53) tells us how the early heretics wrested these words in support of what they called their mysteries (which, in truth, were insanities). S. Augustin (u., De Serm. Dom.) thinks that the three words, " ask," " seek," " knock," do not mean the same thing, but he after wards changed his opinion. It is an exaggeration from an accumulation of words. The chief question is how the words are true, when daily experience teaches us that we ask for many things which we do not receive. On vi. 12, it has been shown that these promises are not to be taken simply and without exception, and by this rule the passage must be explained. For not everyone who asks receives, but he who asks rightly. 1. We do not receive when we ask for that which is evil ; that is, that for which we ought not to ask. For we do awrong to God if we ask evil of Him, as if we thought Him the author of evil. 2. We do not receive when we ask for that which, if not evil in itself, yet tends to evil (S. James w. 3). 3. We do not receive when we ourselves are evil and unworthy (S.John ix. 31). 4. We do not receive when we ask with no faith, or with a weak and vacillating one (S.James i. 5-7). 5. We do not receive when that for which we ask is not evil, or is even good, but which, as hindering good, cannot be granted : saving God's grace. 6. WTe do not receive sometimes because God wills us to ask often ; as is shown by the two parables of the importunate friend seeking bread, and the unjust judge and the widow (S. Luke xi. 8 ; xviii. 3). S. Augustin (Serm. v. de Verb. Dom. in S. Matth^) says : "When God gives slowly He commends, and does not refuse His gifts. What is long wished for is sweeter in possession ; what is given quickly is thought little of. Ask, seek, insist, increase in asking and seeking, that you may receive. God reserves what He does not please to give quickly, that we may learn to seek earnestly for greater things. 7. We do not receive, sometimes, that we may gain gifts better than those we ask for. S. Augustin (De Serm. Dom. and Ep. xxxiv. to Paulinus) says : " The Lord is good, who often gives not what we wish for, that He may bestow on us what we would rather have".
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Or what man is there. " Or " (aut, rj) what man, that is not God, like your Heavenly Father? Christ opposes man to God, who is good ; and to "you," who are evil (verse 1 1).
If his son shall ask. Christ says that no father would give his son a stone when he asked for bread. For there is nothing, on the one hand, more like, and, on the other, more unlike bread than a stone. Nothing more like in colour and form, nothing more unlike in nature and use (w. 3). The serpent is opposed to a fish. We may ask why Christ spoke thus. For He seems to have answered more than necessary. It is so, in truth. But He shows not only that God will aid those who ask Him, but that He will give good thingsbread, not a stone ; a fish, not a serpent. This is the saying of S. Chrysostom (Horn, xxiv.), The Author (Horn, xxviii.), and Theophylact.
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If you then being evil. Not by nature, but by comparison with God (S. Jerome, S. Chrysostom, Euthymius), or by natural proclivity (Gen. viii. 21), as S. Jerome explains it ; or as seems more probable, not only in comparison with God, which is saying nothing, since even in the angels He finds imperfection, and the stars are not pure in His sight (Job w. 17, 18; xxv. 5) : nor only by natural propensity, but by will and in life ; because He seems to have desired to correct them by the way.
Know. That is, are accustomed to, as " the sun knoweth his going down " (Ps. ciii. 19).
How much more then will your Father. Christ compares Father to father, the heavenly to the earthly, God to man, goodness to evil. He argues from the less to the greater. So Isaiah xlix. 15.
7:12
All things therefore. The same question occurs here which we have often met before. To what do the words tend ? S. Chrysostom {Horn, xxiv.), Euthymius, and Theophylact think it a compendium and epilogue, as it were, of all the three chapters preceding. Others refer it, not without reason, to verse I — 44 Judge not " — as if the following verses had been spoken in a parenthesis. Some connect it with verse 7 — " Ask and you shall have " — as if Christ would teach us how to obtain what we ask — if we do to others as we would have them •do to us (S. Augustin, u., De Serm. Dom.). Others refer it to vi. 22 — "The light of thy body is thy eye" — as if Christ would teach us to practise the same simplicity to others as we would wish others to practise to us, as S. Augustin explains. It would appear as if Christ had spoken these words after those of verse 42 ; both because they agree with them well, and because S. Luke (vi. 31) joins the two together. S. Luke, therefore, has kept the order of Christ's words in this passage. S. Matthew has not ; and the text in S. Luke is coherent — that of S. Matthew shows a dissonance.
This is the Law and the Prophets. That is, in this are contained all the precepts of the Law .and the Prophets. Christ, by this name, understands the whole Old Testament : the Law, the five books of Moses, and the Prophets, with all the rest of the Canon. This was according to the custom of the Jews, who included all the other books — Kings, Paralipomenon, and Psalms — under the name of the Prophets, as xi. 13 ; xxii. 40; 5. Luke xvi. 16 ; Acts xxiv. 14 ; xxviii. 23. S. Augustin (De Serm. Dom. ; viii., De Trin.) and Euthymius (In Comment?) ask how this manner of action can be said to be the Law and the Prophets when, in xxii. 40, it is said to consist not of this one precept, but of two : " Thou shalt love the Lord thy God with thy whole heart," and " Thou shalt love thy neighbour as thyself". S. Augustin (u., De Serm. Dom.) answers that Christ does not speak of the whole Law in this passage, but that it consisted of this first principle. In chap. xxii. He spoke of the whole Law, as if He spoke here only of the love of our neighbour, and reserved for another place the other commandment of the love of God. S. Augustin says to better purpose (viii., De Trin.\ that even here, although not said in terms, the whole Law is to be understood. For he who loves his neighbour cannot but love Love itself, that is, God ; for God is love (i John w. 1 6). We should speak with more ease, not of the kind of love of our neighbour which is spoken of here, but of the love itself with which we love him, which is not for his sake, nor for our own, but for God's alone. For the law of the love of our neighbour is to be understood thus : Whoever loves his neighbour for the sake of God, loves God more. The rule of Aristotle subserves this. Hence, S. Paul says that, in the one precept of the love of our neigh bour, the whole Law is contained (Rom. xiii. 8-10 ; Galat. v. 14 ; vi. 2 ; Tobias w. 16). Philosophers, then, have rightly taught that this is the first principle of Nature and of the moral law. The Emperor Severus, who was thought to have some inclination to the Christian faith, used to say that he liked the Christians, because what they would have to be done to themselves, that they did to others.
7:13
Enter ye in at the narrow gate. The authors whom we have mentioned in the former verse connect these words variously with the preceding. They appear to have been spoken after what has been related in chap. v. of the Beatitudes, for that is the narrow gate: or certainly not in the assembly, but when Christ was asked by someone who wondered at the severity of His precepts if there were few who would be saved, as related by S. Luke (xiii. 23, 24). He observes more strictly the order of the sayings of Christ. S. Chrysostom and Euthymius ask how Christ calls His way narrow and strait, when He says that His yoke is easy and His burthen light (xi. 30). They reply that the yoke is hard to the carnal-minded and to those who seek earthly things, but light and easy to the spiritual and such as look on to things future (Rom. viii. 18 ; 2 Cor. w. 17). Thus S. Paul says that the sufferings of the ancient saints by sword, fire, and other instruments of torture, although heavy in themselves, were light to him — because he " esteemed the reproach of Christ greater riches than the treasures of the Egyptians " (Heb. xi. 26) ; and still, when he had laboured more than the other Apostles (2 Cor. xi. 23), he yet held all most light for the sake of Christ (Philipp. Hi. 7, 8). Christ calls the gate narrow and the way strait for two reasons : i. Partly because, by its nature, the way of virtue is more difficult than that of vice. The former is uphill, the latter is the contrary. The former is one, the latter manifold. The former is trodden by few notable footsteps, the latter by many, and those deeply-impressed, and as the Greek poet said : " The gods have put toil before virtue". 2. Because our own slothfulness makes virtue more difficult. For there is nothing that is not easy to those who make the effort.
7:14
How narrow. The Greek is OTL, quoniam, " since," " for ". It may bethought that we should adopt this reading. Some think that the translator may have read o>?, " how," instead of OTL He probably found neither word, but TL crreV??, as Euthymius and Theophylact read it, though they warn us that TL is put for &>?, quain^ as in our version. It is probably a Hebraism HD which means the same as TL, quid, and w?, quant — as Psalm viii. I, 10 ; xxx. 20 ; Ixxxiii. I. It may be asked whether the same thing be meant by the narrow gate and strait way. S. Chrysostom thinks that it is, but it appears more likely that we should under stand by " the way," the precepts, and by " the gate," the end of the precepts : that is, the entrance into the kingdom of heaven, for the gate is the end of the way.
7:15
Beware of false prophets . It has been thought that these words should be referred to vi. I, as if Christ called those hypocrites who do their justice before men " false prophets," to teach men to avoid them. S. Augustin (u., De Serm. Dom^} more correctly connects these words with the former verse : " Christ had said that the way which leads to eternal life is strait. When our road is narrow and dark, we take a guide or follow some index to show it to us. Christ warns us not to trust to every guide or index ; for many false prophets are to be found who offer themselves as guides, and wear sheep's clothing like travellers."
Of false prophets. Christ does not mean that all hypocrites are to be considered false prophets, as some think, but only the false teachers ; that is, all heretics whom Christ so terms. For it was the duty of prophets among the Jews, not only to foretell future events, but also to teach the people the Law, and to point out to them the way of salvation. The question is of showing the strait way. We can understand that true prophets are included — true, that is, because they foretell truly, as Balaam is said to have done. False prophets are so called, as not being sent by God, and because, when foretelling true things, they persuade to false ones. Verse 22 treats of these. They come of their own will, and are not sent by God, as we read in Jeremiah xxiii. 21.
In the clothing of sheep. The meaning is obvious. " Clothing here means every thing outward — words, works, alms, all acts of charity " (The Author, Horn. xix.). It is not certain why Christ uses the words " of sheep " ; whether He wishes to say that they come in the clothing of sheep, feigning themselves to be true sheep that they may be the less feared, like the wolf in the fable, or that they have the dress of shepherds. This seems the more probable of the two ; for Christ is speaking of the teaching of the people, which is the duty of the shepherd of the Church, and He calls those who do it "shepherds" (S.John x. 14; xxi. 17). He says, therefore, that they come in sheep's clothing, because they wear the skins of sheep.
7:16
By their fruits. As Christ had uttered a warning against false prophets, it was necessary to give some mark by which they might be known. He could not give any single certain one, as their disguises were many, and God alone is the examiner of the human heart, but He gave a probable one adapted to ordinary intelligence and most commonly true, " By their fruits " (S. Luke vi. 43). S. Luke (vi. 43) seems to imply that these words were spoken in another sense and in another place ; for he unites them to the injunction recorded by S. Matthew (v. 5) — " Thou hypocrite, cast out first the beam out of thy own eye " — as if the meaning were : Thou hypocrite, why wilt thou pretend to be a good tree when thou bearest evil fruit ? for, however thou mayest wish to dissemble thy evil deeds, from thy fruits shalt thou beknown ; for there is no good tree which brings forth evil fruit, and every tree shall be known by its fruits. In this sense S. Matthew says (xii. 33) that Christ used the same simile of the tree and its fruits, as if He had said : " If you would seem to be good, do not feign goodness, but practise it ". The leaves are pretence, the works are the fruit, and the tree is known not by its leaves, but by its fruit. Hence it is clear that Christ used the same comparison more than once ; either, therefore, S. Luke is not reciting the same as S. Matthew, or he is not keeping the order and connection of the words of Christ ; for in S. Matthew it harmonises so well with the preceding sentence that it cannot be separated from it without one or both being destroyed. We must see, therefore, what Christ calls the tree, and what the fruits. Tertullian (i., Cont. Marc.) thinks faith the tree. This agrees well with the text, which treats of the distinguishing between true and false faith. But S. Augustin (xv., Euchirid., and i. 3, Cont. Julian^) and Bede, on this passage, think that the man's will is the tree and the man himself the ground ; for as a good and evil tree can spring from the same ground, but good and bad fruit cannot come from the same tree, but good from good and evil from evil : so from the same man may proceed at one time a good will, at another a bad will, but from the same will both good and bad works cannot proceed. S. Augustin (De grat. Christ., i. 18, 19), The Author (Horn, xix.), S. Chrysostom (Horn, xxiv.), Theophylact, and De Lyra call the man who has a good will a good tree, and the man who has an evil will an evil tree. This view would agree well per se with the context, if the latter were not concerned with the discerning of true faith, but of a good will ; but it is concerned with true faith : " Beware of false prophets ". Christ calls the man, then, who has faith, whether good or bad, " a tree " — a good tree if his faith be good, an evil tree if it be bad. It may be answered that a man who has a good faith frequently brings forth evil fruit This cannot be denied ; but Christ does not speak of what is so occasionally, but of what is so for the most part — not of what is used to happen from human perversity, but from the nature of faith ; for faith, by its own nature, if good, does not bring forth evil fruit, nor if evil, good fruit.
7:18
Cannot. These words seem to be opposed to daily experience ; for we see many from evil become good, and from good become evil. Many explanations of them have, therefore, been offered. 1. Many have taken them to mean that a good tree, while it is good, and an evil tree, while it is evil, cannot bring forth the one good and the other evil fruit (S. Augustin, The Author, S. Chrysostom, Bede). 2. Others have seen that in this manner truth and experience are not satisfied. For, although a good tree, that is, a just man, continuing to be such, cannot bring forth evil fruit, yet an evil tree, remaining evil, can bring forth some good fruit. Nor is the opinion (lately condemned, with justice, by the Council of Trent) to be held, that all the works of sinners, or even of infidels, are sin, although S. Augustin himself (w. 3, Cont. Julian., and iii. 5, Cont. Epist. duos Pelag^] and Prosper (Sentent. cvi.) seem to have held it, and some Catholic divines have defended it. They have, therefore, asserted that a good tree, in that it is good, cannot bring forth evil fruit, nor an evil tree, as it is evil, bring forth good fruit. But we cannot by this means distinguish a good from a bad tree, which is the question at issue. It is not asserted, therefore, that a good tree cannot bring forth evil fruit, nor an evil tree good fruit ; for this cannot possibly be, for assuredly an evil tree can bring forth some good, and a good tree some evil fruit ; but that of their own nature they cannot ; and a good tree does not habitually bring forth evil fruit, nor an evil tree good fruit For, each of its own nature, " out of the abundance of the heart the mouth speaketh" ; and "a good man out of a good treasure bringeth forth good things, and an evil man out of an evil treasure bringeth forth evil things ". And when Christ had previously said, " Either make the tree good and its fruit good, or make the tree evil and its fruit evil" (S. Matt. xii. 33-35), He added, "How can ye, being evil, speak good things ? " but not as meaning that it could not be. For the Scribes and Pharisees of whom He spoke (xxiii. 2, 3) were certainly evil, because their lives were evil ; and yet they uttered good words, because what they said was to be done. This only shows, however, that in this they acted against their nature, and were not accustomed to do so. It will be objected : " If a good tree can bring forth evil fruit, and an evil tree good fruit, how are we taught to know them by their fruit ? " It may be objected, again : " If the Pharisees, when they brought forth evil fruit, were yet the good tree, that is, were not false prophets, but true Doctors of the Law, how could they be known by their fruits ? For if the hearers had followed this rule of Christ, and judged of their doctrine by their lives, they would have rejected the former as false." Christ did not will to give a certain text, but only a probable sign ; and to teach that false prophets, who proved their doctrine to be false by their pretence of holiness, would not be able to conceal themselves long under the sheep's clothing, but that the wolf which underlay it would, some time or other, appear. For pretence cannot long pass for truth. It is wonderful how many errors have sprung from this good and evil tree, (i) First of all there came the Manicheans, who said that some men were good by nature and never evil ; and (2) that there were others evil by nature, who never could be good. S. Jerome (in loc.), and S. Augustin (i. 3, Cont. Julian. Disput. ; u., Cent. Fortunat^} have refuted them out of Scripture. (3) The Pelagians denied original sin, because marriage, they said, was a good tree, and could not bring forth evil fruit, that is, generate original sin. S. Augustin (u. 26, De Nupt. et Concupis.} has answered this. Again, they said that free-will was inherent in us, like a kind of root, and could, of itself and by itself (ipsa per se), produce either a good tree, that is, a good will, or an evil tree, that is, an evil will (S. Augustin, i. 18, De Graf. Christ^.
7:21
Not everyone that saitJi to Me. All the Ancients explain these words of the life of beatification. For, although the Church is sometimes called the kingdom of heaven, the words " Enter into the kingdom of heaven " never signify the Church, but always the life of everlasting beatification. It is clear that Christ, in this passage, is speaking of the reward which is given, not in the Church, but in the kingdom of heaven. As if He had said, " The way to heaven is not by words but by actions," and, from the following verse, it is clear that the allusion is to the last judgment, when some will be admitted into heaven, and others will be shut out.
But he that doeth the will of My Father. It seems as if Christ should have said, " He that doeth My will," for the people called Him " Lord," and not the Father, and they ought to do the will of Him whom they confess as their Lord. " Why call ye Me Lord, and do not the things which I say? " S. Chrysostom and Theophylact reply, on the passage, that we may see that the will of the Father and of the Son are the same, as the Son, when He ought to have named His own will, named His Father's instead. But if the will of each be the same, why did He speak of His Father's rather than His own ? They answer that He did so, as it would be more acceptable to His hearers, and would cause less invidiousness to Himself. Another reason may be suggested. Christ everywhere ascribes to the Father the " person " of a lawgiver, and He comports Himself as His legate — numbering Himself among those who do the will of the Father, as in xxvi. 42 ; 5. John w. 34 ; v. 30 ; vi. 38 ; and He always speaks of " the will of My Father," not of " My will," as in xii. 50.
7:22
In that day. In that terrible and most notable day. For the word " that " has here this force. As if Christ spoke of a day not like others, but sure, and peculiar, and to be filled with the fear and the fame of the future judge (xxiv. 36 ; 5. Mark xiii. 32 ; S. Luke xxi. 34 ; I Thess. v. 4 ; 2 Tim. i. 12, 18 ; w. 8 ; I Cor. iii. 13 ; w. 5).
Many miracles. Miracles are of many kinds, at least frequently. For what Christ had before said per partes and distributively, He now concludes in genere. As if He then said, " Have we not prophesied and cast out devils, and done many other miracles in Thy name ? " This passage has given rise to the question whether miracles can be wrought, even by the wicked. This, at least, is certain. As there are two kinds of miracles, the true and the false, the false can be wrought even by the wicked. For S. Paul declares (2 Thess. u. 9) that Anti christ will work false miracles ; and although it may be doubted whether the magicians of Pharaoh worked true miracles or not, yet, at least, it is certain that they did work false ones. The question is, therefore, of true miracles : Whether they can be wrought by the wicked ? Here a distinction is to be made. For true miracles can be wrought by the wicked, either while they are wicked or before they began, or after they had ceased to be such. It is not doubtful as regards the two last classes. For Saul, before he became wicked, when he was a " child of one year" (i Kings xiii. i), prophesied, as we read in I Kings x. 10-12 ; and S. Matthew the publican, after he had ceased to be a publican, that is, a public sinner, wrought many miracles like the other Apostles. It is more doubtful as to those who are wicked as long as they remain so. There is yet another distinction to be observed. For a question may be raised as to the wicked who have faith, or of the same who have none. Of the former, Scripture has taught us that they can work true miracles ; for Caiaphas was wicked, but he prophesied because he was high priest that year ; Judas wrought miracles while he believed in Christ, for he received power with the other Apostles (S. Matt. x. i) ; and he gloried with the others, because the devils were subject to him (S. Luke x. 17) ; and yet he was a thief, and bore the purse (S. John xii. 6). Saul, after the Lord had departed from him, stood in the midst of a company of prophets and prophesied like the rest (i Kings xix. 20-24). As miracles are done most chiefly by faith, we may doubt of those who have not faith ; not whether they do work miracles, for Scripture declares that they do : but whether they work true miracles. S. Chrysostom (Horn, xxv.), S. Jerome, Euthymius, and Theophylact prove by many examples that, even by men who do not believe, true miracles have been wrought. For Balaam, a false and unbelieving prophet, prophesied truly (Nzimb. xxiv. 17). From this passage we may easily conclude that the false prophets of whom Christ spoke as hereafter to do true miracles, prophesied truly — truly cast out devils ; and Christ did not say that they were liars, but that, though they had done these things, He did not know them. The sense of the passage requires it that Christ signified their miracles to be true. For it would have been no matter of wonder if, to those who had done false miracles, He should have answered that He did not know them. But it would have been strange indeed if He had made this reply to those who had done true miracles. It would not have been a great matter if He had warned us against believing those who did false miracles. But it is wonderful that He puts us on our guard against believing false prophets, even if they do true miracles. We are not to discern between true and false prophets by their miracles alone, but also by their fruits, that is, by their lives. It will be said : " No conclusion in proof of the truth of the doctrine can be drawn from true miracles. It does not follow that no proof at all can be drawn, but none wholly conclusive. We know that Christ gave the Apostles power to work miracles, for the confirmation of the faith. We know that the whole world was drawn to the faith by the power of miracles. They who deny this, as S. Augustin says, against the Gentiles, work, themselves, a greater miracle by taking away miracles. For it is a more incredible miracle that the whole orb of the world — that is, that so many philosophers and wise men — should have believed the Apostles, who were so few in number and without learning, when teaching things so incredible to human reason, without any miracles, than were the miracles themselves which are declared to have been done by them. It is, therefore, a probable argument for the faith that is drawn from miracles, for they are often done by faith, very seldom indeed without it. When they are done they are done, not to prove the faith of those who do them, but to confirm the truth of the faith of those who have faith. For Balaam did not confirm his own faith by his prophecies, but rather the faith of the people of God against whom he had been brought to bear testimony ; and almost all the miracles which were done by heretics (and they were, indeed, few) appear to be of this kind, and such as we read of in Scripture. For the argument derived from miracles is necessary, if not from every point of view, yet at least from one or even two. For although it does not follow of necessity that whoever works miracles should have true faith, it does follow that that in which frequent and, as it were, ordinary miracles are wrought, must be the true Church ; because, although God sometimes permits miracles to be wrought by particular individual creatures, out of His Church, as He did by Balaam's ass, which was certainly not in the Church, yet to no society of men in general has He given the ordinary power of miracles but to His Church. The negative argument on the other side has, in fact, more force — that that in which no miracle is wrought cannot be the true Church of God, because we know that He has given to this the power of working miracles. SS. Jerome and Augustin object, on this passage, "that 'no one can say Jesus but by the Holy Ghost' (i Cor. xii. 3). How, then, can they who have not the Spirit of God, not only say Lord, Lord, but even work miracles in the name of Christ ? " They answer : " To say Jesus does not there mean to utter the name in words, but in deeds ". That is, not only to confess Christ by faith, but to show Him in our lives, which no one, it is plain, can do without the Holy Ghost.
7:23
And then. In that day (of which Christ has spoken in the preceding verse), before all men, when the hidden things of darkness will be revealed : " As if He had said, I will bear with you, and dissemble with you, even to that day, and leave you CH.VII. 24.] SERMON ON THE MOUNT. 251 like chaff mixed with the grain on the threshing floor ; but then I will search you, then I will sift you " (S. Jerome, The Author, and Bede). / will profess. The Author read oyaooo-w, " I will swear," for 6^0X07^0-0), " I will confess," which agrees well with the text. For by "swear" he understands Christ to say, " Amen, amen, I say unto you I know you not" (xxv. 12). S. Jerome and others explain the words, " I will profess," to mean, " I will publicly profess that I know them not ". Christ appears to oppose His own true to their false confession, as if He had said : They have confessed Me falsely before men ; I will confess them truly before My Father, but that I know them not. As He says on the contrary of those who have truly and sincerely confessed Him : " Everyone that shall confess Me before men, I will also confess Him before My Father who is in heaven " (x. 32). / never knew you. Theophylact says : " Not even then when you did miracles ". All ancient authors, and Origen first (On Rom. viii.), have observed that the word " know," in this and other like passages, does not mean knowledge, but feeling, approbation, as S.John x. 14; 2 Tim. u. 19; 5. Matt. xxv. 12 ; S. Luke xiii. 25. For God knows all men, but He does not approve all men for His own. The true meaning of the passage is manifold. It may mean (i) either " I never knew you, that is, I never held you as my own, I never placed you in the number of the predestinated " ; or (2) " I never held you for true prophets, such as you feigned to be ". This agrees apparently with the text, of which the subject is the discerning of false prophets.
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Everyone, therefore. Having spoken of false prophets generally, Christ now concludes generally of all mankind.
Who heareth these My words. Some refer these words to the contents of the three chapters preceding. But it seems more safe to refer them to all the sayings of Christ, and to explain " these words " to mean words of this kind, " these words and others like them," or " these, my present words ". For those which Christ had spoken before were His own words, and the whole genus is frequently signified by some one individual.
That built. To build is to believe in Christ (i Cor. iii. 10). Of this building Christ says that the foundation may be twofold — the sand or the rock. He calls faith without works sand (verse 26), and He calls good works the rock (verse 24). Hence are derived arguments against two errors of the followers of Calvin, (i) That faith alone is not sufficient for salvation. (2) That good works, which are adjuncts of faith, not only justify and avail very greatly to, but are also a most firm foundation of, our salvation ; nor is it contrary to S. Paul (i Cor. iii. n). There are many stones in the same foundation, of which Christ is the first and chief, and beside this foundation none other can be laid by any man ; but upon Him all other things are built which rest upon this foundation. For both Apostles and Prophets are called a foundation (Eph. u. 20 ; Apoc. xxi. 14). Faith and works, therefore, are two foundations, each resting upon Christ, the first and firmest of all. But faith alone is sand strewn upon a rock, which, however firm and strong the rock itself, is easily scattered, and then it brings down whatever is built upon it. Works are a rock upon a rock, which no rain, no wind, no rushing torrent can destroy.
7:25
The rain fell. Some distinguish the three words, " rain," " wind," and " flood," as meaning three different things. It is more probable that Christ, by these three words, by which buildings are most frequently ruined, meant to describe the same day of judgment as a terrible tempest, as in Ps. xlix. 3. Christ, therefore, teaches us that those who have good works will stand firmly in the judgment, and that all others, whatever their faith, will perish utterly. " For the wicked shall not rise in judgment " (Ps. i. 5).
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v. 1 nolite iudicare; χρίνειν non est idem ac χαταχρί- νειν (Theoph. EutA.), id quod ex Luc. 6,37 quoque sequitur, cum ibi post μὴ κρίνετε gradatione quadam sequatur μὴ χαταδιχάζετε. Reprehendit Christus studium illud ad quod animi hominum adeo proclives sunt, ut aliorum dicta et facta virgula censoria perstringant, carpant, in malam interpretentur partem, ut temere et arroganter iudicent de aliis vel curiosius in eorum agendi modum inquirant , ea quae dubia sunt in deteriorem partem accipiant. Prohibetur itaque ne quis sit πικρὸς δικαστής, S. Chrys. dicit, prohibetur, ut lans. dicit, iudicium proximi malignum et temerarium, quod ex curiositate noxia aut invidentia et odio et perversitate animi ex aliena ignominia voluptatem capientis aut ex superbia de singulis iudicare praesumente gignitur. Praecipitur autem ut ea facta quae dubium est quo animo fiant in meliorem partem interpretemur (S. Aug. Bed. Thom.). Et cur ab iudicio duro et severo. abstinendum sit, ratio est, ut non iudicemini , ut scil. propter caritatem et misericordiam aliis exhibitam etiam nos apud Deum tuti simus a stricto iudicio et duro. Magnum profecto mansuetudinis et clementiae praemium nobis proponitur, efficax ratio, ut ab aliis diiudicandis animum abstrahamus, cum certa nobis detur promissio fore ut Deum habeamus non iudicem severum sed patrem benignum. Et cum homines adeo propensi sint ad ferenda iudicia, denuo monet Christus, ut bene perpendant quid inde consequatur
Ad veram iustitiam attingendam (5,90. 48) monuerat Christus, ut . sibi caverent ab appetitu laudis humanae (6,1-18) et ab avaritia et sollicitudine rerum terrenarum (6,19-34). Iam a tertio quodam vitio suos immunes reddere studet , quod vitium satis grave et periculosum est et frequens inter homines. Id autem in eo consistit, ut iudicia de - aliis ferantur temeraria , severa, ut multi prurigini cuidam indulgeant ' alios reprehendendi et omnia eorum facta dictaque carpendi et virgula censoria castigandi. Nexus itaque cum antecedentibus in eo est, ut sicut reliqui duo animorum hominum morbi remediis appositis a Christo curantur, ita quoque suos a tertio hoc morbo iubeat esse alienissimos (cf. Sa/m. Ians.). In qua re pariter docet iustitiam nostram debere abundare plus quam scribarum et pharisaeorum. Nam, ut bene advertit Saím. (tom. 5 tract. 59) : « cum hactenus insectatus sit Dominus pharisaeorum hypocrisin, eorum dolos et simulationes detegens, deinde contra avaritiam anxiamque victus sollicitudinem disseruerit, in quo etiam maxime peccabant pharisaei, aliud eorum vitium et frequens quidem et familiare reprehendit; erant enim oculatissimi ad aliorum errata inspicienda iudicandaque atque severissimi in eis puniendis, cum interim ad gravissima ipsi scelera sua ac flagitia talpae essent et conniventes » (sim. Jans. Lamy, Schegg) atque ludaeos subindicari acerbos aliorum accusatores etiam S. CArys. existimat. fieri, possit et duplici, opportune hoc loco subiecit : nolite iudicare etc. ». Alii quidam monent nexum non esse quaerendum in Christi concionibus ab evangelistis relatis quia neque omnia quae dixerit neque eo quo dixerit ordine recenseantur (Maid. Jans.); immo Maid. opinatur haec verba non in communi ad populum concione, sed in illa ad apostolos privata dicta fuisse. Verum haec quoque doctrina ad omnium usum quam maxime spectat neque ullum adest indicium certum duos sermones montanos a Christo esse habitos, unum ad populum, ad discipulos alterum. Sed multo magis a vero aberrat Weiss, qui, ut nexum adstruat, contendit 6,19-34 esse interpolationem qua disceptatio contra pharisaeos interrumpatur. At num pharisaei ab omni avaritia erant immunes? Et si etiam fuissent, num post $,48 disceptatio contra pharisaeos praecipuum locum sibi vindicat? nonne tota oratio potius in eo versatur, ut doceatur quomodo ad perfectionem illam sit adnitendum? Iam vero qui aliquam habet animi humani notitiam, : Statim intelligit appetitum laudis et possidendi desiderium in animo humano summopere dominari; ergo haec esse praeprimis expugnanda; proinde nullo pacto in 6,19-34 cerni posse interpolationem ad rem non pertinentem. Pariter falsum est sermonem montanum ad solam contra pharisaeos disceptationem velle referre et restringere. Sane multo excellentius Christus sibi proposuit. — Coleridge nexum explicat ex serie petitionum orationis dominicae; uti enim quae antecedant de vitanda sollicitudine referantur ad petitionem panis quotidiani, ita quae sequantur ad illam de remissione peccatorum, 1l. c. p. 149. 164. Schanz vero nexum huius partis cum cap. 6 in eo cernit, quod postquam admoniti sunt ut animos a rebus terrenis avellerent, nunc edoceantur res terrenas hominumque negotia esse relinquenda iudicio divino. Similiter iam Salm. quoque : postquam docuit mentem nostram a Deo non dividere ob rerum temporalium sollicitudinem, docet ne id fiat ob extraneam et superfluam curam proximi eum iudicando etc. Dicitur itaque
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v. 2 in quo enim iudicio iudicaveritis , iudicabimini i. e. sicut tu iudicas, ita iudicaberis, non apud homines, ut Jans. Lamy volunt, sed apud Deum; habebis apud ipsum iudicium vel mite vel severum, secundum quod tu de aliis iudicasti (Sa/m.) et bene advertit S. Chrys. simile quid hoc loco nobis indicari quod etiam in oratione dominica : dimitte nobis, sicut et nos dimittimus. Idem alio proverbiali loquendi genere enun- *tiatur et ἐπ qua mensura mensi fueritis , remetietur vobis; « qua enim curiositate atque severitate de.aliis iudicaverimus, eadem de nobis Deus iudicabit; cuni autem eadem dico, non re sed proportione eandem intelligo; nam eius misericordia et bonitas infinitis semper partibus maior est nostra, sed tamen proportione quadam, quo nos erga alios severiores fuerimus, hoc étiam erga nos severior ille erit » (Maid.). In. v; 3 sermo quasi ad unum directus fit magis concitatus. Damnat autem Christus magistralem alios censendi et damnandi pruriginem qua quis censoris et iudicis partes ambitiose agit in eos qui leviora peccant, cum ipse gravioribus delictis sit reprehensibilis (cf. Lamy)
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v. 8 quid autem vides festucam in oculo fratris tui et trabem in oculo tuo non vides? κάρφος, ἀπόσπασμα ξύλου βραχύτατον, ita Euth. ; reprehenditur ingenium et vitium eorum, qui ad minimos aliorum defectus notandos oculati sunt et lyncei et ad arguendum promptissimi, ad sua vero peccata magna tamquam in tergi mantica reposita plane lippi et caecutientes (Sa/m. Ians.). Rem declarat exemplo S. CArys. eorum qui monachum de vestitu superfluo reprehendunt vel de cibo largiore, dum ipsi millia abripiant, divitias accumulent, quotidie crapulae dent operam. Hac quoque reprehensione cumprimis pharisaei et scribae perstringuntur et eorum agendi modus reprobatur, qui cum ipsi essent peccatis gravibus obstricti nihilominus erant severissimi censores miserae plebis, ei iniungentes onera gravia et importabilia et excolantes culicem, camelum autem glutientes; eius rei testimonium habes gravissimum cap. 23. Iam vero qua fronte, qua impudentia eiusmodi homines volunt levem aliorum defectum carpere, cum ipsi trabale et immane scelus in mente sua tolerent (Lap.)?
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v. & aut quomodo dicis fratri tuo : sine, eiiciam festucam de oculo tuo! et ecce trabs est in oculo tuo? ibi valet : medice cura teipsum! Si talis minimum quoddam haberet iustitiae ac virtutis studium, a se ipso opus emendationis inciperet. Quare merito ei dicitur v. 5 Aypocrita! « et bene ait Aypocrita; accusare enim vitia officium est bonorum virorum et benevolorum ; quod cum mali faciunt alienas partes agunt, sicut hypocritae qui tegunt sub persona quod sunt et ostentant in persona quod non sunt ; hypocritarum ergo nomine simulatores acceperis » (S. Aug.); eiice primum trabem de oculo tuo et tunc videbis eticere festucam de oculo fratris tui i. e. et tunc per me licet dispicies quomodo parvum alterius vitium corrigas. Qui vero in se ipsum oculum mentis figit et districto iudicio se examinat, tot in se deprehendet naevos, ut ab aliorum reprehensione longissime absit, nisi officii munerisque ratio eam exigat. Neque enim, ut S. Chrys. ait, vetat Christus arguere et emendare, sed propria mala negligere et alienis insultare. Et S. Thom. monet : « si quis nunquam fuit in peccato, debet timere ne cadat, et ideo invite debet corripere; si quando in peccato fuit, cum mansuetudine corripere debet; et ideo forte Dominus permisit Petrum cadere qui debebat esse pastor Ecclesiae, ut mitius se haberet cum peccatoribus ». Continetur itaque hic grave documentum pro iis qui aliis praepositi in eorum mores animadvertere eosque ad omnem virtutem erudire debent, ut ipsi serio et constanter virtuti studeant, ne hypocritarum nomine et sorte apud Dominum habeantur. Quare sicut pro plebe, ita etiam pro apostolis doctrina proponitur plane necessaria, quales esse debeant qui alios docent et corripiunt. Verum in correctione hac, sive est fraterna (quae.quandoque omnibus incumbit) sive fit ratione muneris, et generatim in commercio cum aliis opus quoque esse prudentia, ne scil. zelo imprudenti maiora gignantur mala et quae sancta sunt profanationi exponantur, ulterius Christus docet sermone parabolico
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v. 6 nolite dare sanctum canibus neque mitlatis margaritas vestras ante porcos; erunt homines impudentes, oblatrantes veritati veluti canes (S. Aug. Euth. Pasch. Br. Cai. Coleridge), immundi et luto peccatorum obvoluti veluti porci (S. Chrys. Theoph. Euth. Br. Thom. Cai. Coleridge) , qui in malo obstinati veritatem odio habent et admonitione solum ad furorem et blasphemiam incitantur, ne forte conculcent eas pedibus suis et conversi dirumpant vos; itaque zelo qui non est. secundum scientiam (Rom. 10,2) facile contingere potest, ut et sancta profanentur et admonitores illi imprudentes haud parvas sustineant molestias vel
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Nexum cum antecedentibus iam bene exponit S. Chrys. : « quia enim magna et admiranda praecipit, omnibus iussit affectibus esse superiores, ad ipsum coelum adduxit ut studere praecepit , ut ipsi omnium Domino quantum fieri licet, similes simus » ne id a nobis fieri ac praestari non posse dicamus, ostendit qua ratione ea impleri possint, assiduarum precum auxilio; supernum itaque auxilium esse implorandum (sim. Euth. Theoph.). Docemur itaque isto mandato nos non posse nostris viribus omnia illa implere, verum necessariam esse opem et gratiam divinam et eam serio ac constanter et maxima cum : fiducia esse a nobis efflagitandam (cf. op. ἔπι}. Tost. qu. 19, Dion. Ians. Bar. Lamy , ÀÁrn. Schanz, Fil.). Bene S. Thom. advertit : « dedit suam doctrinam quae est completa et perfecta ; hic docet qualiter possit impleri ; ad hoc autem est necessaria oratio et diligens attentio; primo ergo docet petere , secundo dat securitatem ad impetrandum... vide amoveri falsam opinionem superborum qui putant suis viribus praecepta complere ». praeceptum orationis apte cum sermone contexto cohaerere et evangelistam hanc quoque connexionem et doctrinam quae ex ea consequatur de necessitate orationis et gratiae ad iustitiam regni Dei assequendam revera deprompsisse ex Christi concionibus vel eam in sermone montano etiam esse propositam. Eandem enim doctrinam saepius esse a Christo enuntiatam iam supra probavimus. Cur autem id de documento adeo gravi negetur non apparet atque multo minus, cur apta connexio denegetur evangeli- Ter mandat et unicuique iussioni subiungitur certa promissio ; quanti igitur hoc documentum aestimandum sit declaratur ipsa exaggeratione quae fit accumulatione verborum (Maid.) v. " petite et dabitur vobis; quaerite et invenietis; pulsate et aperietur vobis, triplici hac admonitione et ipsis verbis selectis describi et mandari orationem assiduam , studiosam , constantem , perseverantem plerique recte interpretantur. Postulare iussit, adnotat S. CÀrys., non obiter sed cum assiduitate et contentione magna; hoc enim significat quaerere; cum vero dicit pulsate, vehementer et ardenti animo accedendum esse significat; similiter studio et labore opus esse ait auctor op. imp., exprimi sollicitam attentionem et ferventem devotionem S. TÀom. declarat, diligentiam et ardorem Sa/m. et simili modo [ans. Bar. Lap. Grimm (1V,582) Arn. Fil. Id quidem negant aliqui et tria verba idem significare vel solum varia orandi genera exhiberi volunt (cf. Maid. Schegg, Schanz) ita scil. ut orans describatur primo ut petens, dein ut quaerens, demum tamquam pulsans. Sed nonne ipsa verborum &ccumulatione notio augetur? neque enim ad id tendit sermo, ut petitio metaphoris explicetur, sed ut necessitas petitionis demonstretur et eius studium et assiduitas commendetur. Quare dicendum erit cum S. Aug. ad instantissimam petitionem omnia referri (Retract. 1,19 in fine) et cum S. CArys. : «tu neabsistas donec acceperis , ne recedas donec inveneris, ne studium remittas donec aperiatur ianua ». animi,. inquisitionem ad inveniendam veritatem, ipsam possessionem vitae beatae aperiri pulsanti, eaque verba etiam Bed. ab. uti fere solent repetunt. At ipse S. Aug. in libro primo Retract. cap. 19 (in fine) « sententiam doctior correxit » (Maid.) ; scribit enim : « operose tria ista quid inter se differant exponendum putavi, sed longe melius ad instantissimam petitionem omnia referuntur; hoc quippe ostendit ubi eodem verbo cuncta conclusit dicens : quanto magis Pater vester qui in coelis est dabit bona petentibus se; non enim dixit petentibus et quaerentibus et pulsantibus ». Aliter Dion. : petite desiderando, quaerite vocaliter exorando, pulsate bene vivendo. Varia quoque proponit Coleridge p. 209. 919. Notat Cai. : « non dicit : et dabitur quod petitis, sed absolute dabitur, quia ut inferius ipse Iesus declarat , noceret aut inutile esset quandoque dari quod petimus; rursus non dicitur : et. dabitur tunc, sed sine determinatione temporis ; vobis petentibus, ad differentiam aliorum , quibus quamvis.petamus , non tamen datur illis sed nobis obsistente illorum demerito ».. Confirmat autem Christus promissionem
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v. 8 omnis entm qui petit accipit et qui quaerit invenit et pulsanti aperietur; quae repetitio magnam habet vim ad animos confirmandos, cum etiam documento sit quam serio res animo loquentis sit persuasa. Hic quoque valet quod Ca:..ad v. 7 monuit; oratio rite facta nunquam caret merito-suo et effectu; sed non dicitur nos id esse obtenturos quod petimus; potest enim fieri ut minus utilia aut nociva postulemus, Deus autem dat quae magis expediunt. Ita ter rogavit S. Paulus, ut aculeus carni infixus tolleretur, neque tamen obtinuit (ἃ Cor. 129,7-9). Quo itaque sensu sententia adeo generalis sit intelligenda, patet quoque ex v. 9-11 et etiam, ut Br. monet, ex 6,33; unde dicitur : et haec est fiducia quam. habemus ad eum, qui quodcumque petierimus secundum voluntatem eius, audit nos (1 Ioan. 5,14). Neque enim accipimus vel si ea. petimus quae nobis nociva fore Deus praevidet, vel si male, in malum finem petimus (lac. 4,3), vel si ipsi sumus indigni, aut nulla aut vacillante fiducia petimus (Iac. 1,5-7), vel si id quod rogamus esset impediturum maius bonum; aliquando non accipimus, quia Deus vult.ut saepe petamus et ut nostram animi submissionem et in orando perseverantiam sibi probemus (cf. Mald.). Quantopere Christo cordi sit ut maxima fiducia preces nostras ad Patrem coelestem deferamus , ostenditur et illis apud Lucam 11,5 seq. parabolis et exemplis argumentationeque hoc loco
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v. 9 aut quis est ex vobis homo quem si petierit filius panem , numquid lapidem porriget ei?
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v. 10 aut si piscem petierit, numquid serpentem porriget ei? dicitur homo, quo magis vis argumenti percipiatur ex benevolentia Patris coelestis. Dicitur patrem. non esse porrecturum lapidem , quia una ex parte nihil pani lapide magis est simile, altera nihil dissimilius; nihil similius colore et forma , nihil dissimilius natura et usu (Ma/d.). Simul innuitur Deum non dare inutilia vel nociva et nos si non accipimus quod rogavimus posse nobis persuadere nos rogasse nociva (lans.). Argumenti vim a minore ad maius ipse explicat
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v. 11 si ergo vos cum sitis mali nostis bona data dare filiis vestris , quanto magis Pater vester qui in coelis est dabit bona petentibus se? Patris benignitatem , potentiam, thesauros inexhaustos indicat. Luc. 11,13 : dabit spiritum bonum petentibus se. Proinde quae petenda sint declaratur. Quae autem nobis vere bona sint, Deus optime cognoscit. Homo itaque quamvis multum deficiat a bonitate, immo pronus sit in malum et peccatis obnoxius, tamen scit bona dare filiis, ergo a fortiore Pater coelestis qui est natura sua bonitas infinita, cum bonum sit diffusivum sui (Saim.), quam maxime bona largietur rogantibus se. Similiter iam Is. 49,15 : numquid oblivisci potest mulier infantem suum, ut non misereatur filio uteri sui? et si illa oblita fuerit, ego tamen non obliviscar tui. Quo sensu dicatur vos cum sitis mali , non inter omnes constat. Cum homo natura non sit malus et cum sermo etiam dirigatur ad apostolos, haud pauci existimant sufficere ut explicetur nos esse malos comparatione cum Deo instituta. Audiatur S. Chrys. : « haec dixit non vituperans humanam naturam nec genus nostrum malum esse pronuntians, sedamorem paternum ,si cum bonitateDei comparetur, malitiam appellans ; tanta scil. inest illi benignitas » (similiter Euth. TAeopA.) et op. imp. : « non quia apostoli erant mali, sed quantum ad comparationem Dei qui solus singulariter est bonus omnes mali videntur »; item S. Hier. Bed. Pasch. Arn.; at merito advertit Maid. : id nihil esset dicere; atque profecto naturam creatam deficere a bonitate increata eique esse inferiorem, ex ipsa notione creaturae consequitur. Quare cum aliis (S. Aug. Bed. Rab. Dion. Cai. Salm. Mald. lans. Lap. Schanz) dicendum est nos appellari ma/os non solum propter inclinationem ad malum ex peccato originali ortam, sed quia nemo invenitur liber ab omni peccato, eo itaque sensu quo iubemur orare : dimitte nobis debita nostra.
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v. 12 omnia ergo quaecumque vultis ut faciunt vobis homines , et vos facite illis; graece οὕτως sic et vos facite, modo scil. ad illam voluntatem consentaneo; οὖν ergo bene ponitur, cum totius sermonis summa et conclusio proponatur. Ea autem regula nihil aliud dicitur quam d?/iges proximum tuum sicut teipsum (S. Aug. Rab. Br. Salm. Mald. Bar.) ; quare haec est enim lez et prophetae; nam prout S. Paulus docet : non adulterabis, non occides, non furaberis , non falsum testimonium dices, non concupisces et si quod est aliud mandatum in hoc verbo instauratur (ἀναχεφαλαιοῦται ad unum caput revocatur et comprehenditur) : diliges proximum tuum sicut teipsum; dilectio proximi malum non operatur; plenitudo ergo legis dilectio est (Rom. 13,9. 10) et Gal. 5,14 : omnis lex in uno sermone impletur : diliges proximum tuum etc. Et quia ex norma Christi proximus diligitur propter Deum , in hac dilectione etiam Dei dilectio includitur vel una illa virtus theologica, caritas, in Deum tendit primario et secundario propter Deum in proximum. Unde etiam hic valet quod Christus dicit 22,40: in his duobus mandatis universa lex pendet et prophetae. Illam igitur caritatem commendat quae operibus vere probetur et quae in amore Dei quod est primum ac summum mandatum radicem habeat. Cum autem omnia quae in lege et in prophetis pra&ecipiuntur nostra spectent officia erga Deum , erga nos aliosque, merito in illa regula legem et prophetas contineri dicitur. Inde simul patet ea solum ἃ nobis praestari posse quae vere ve//le possimus , scil. quae sint bona, sancta, legi conformia. Quare bene dicit S. Aug. : « intelligendum est plenam esse sententiam et omnino perfectam , etiam si hoc verbum ona non addatur ». Lucam 6,31, « Lucam ergo dictorum Christi in hac re ordinem servasse, Matthaeum vero non servasse et quae apud illum est cohaerentia et quae apud hunc indicat dissonantia ». At adverte valde probabile esse Lucam sermonem montanum solum modo brevi et succincto referre; v. g. quattuor solum poni ab eo beatitudines; dein illam dissonantiam apud Matthaeum minime cerni; demum non esse facile supponendum evangelistam ita scripsisse, ut seposita cohaerentia coniungeret dissimilia et dissonantia; quare interpreti incumbit inquirere in ordinem et sententiarum consequentiam ; aequum enim est, ut sicut apud profanos scriptores, ita quoque apud sacros eam non esse sepositam ac neglectam nobis persuadeamus. Christus toto sermone in unam regulam collecto iam nos attentos reddit et graviter monet magno opus esse conatu magnaque abnegatione, ut ea praestantes quae oportet ingrediamur ad vitam perennem. Incipit itaque nunc nos munire contra pericula quibus impediri et seduci possimus ne iustitiam propositam opere et vita sectemur;
Christus postquam iustitiam regni coelorum declaravit et opem ad eam exsequendam docuit esse efflagitandam, iam concludit sententia generali, qua summa legis et prophetarum de moribus doctrina continetur; proinde denuo ostendit quod supra asseruerat et per totum sermonem probaverat , se non solvere legem et prophetas sed adimplere (5,17)
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v. 13 tntrate per angustam portam, quia lata porta et spatiosa via est quae ducit ad perditionem et multi sunt qui intrant per eam; en triplex periculum et triplex tentatio : difficultas quam natura ad malum prona experitur in exercitio virtutum, in compescendis concupiscentiis etc. ; blandimenta vitiorum et deliciae quas natura corrupta sibi promittit; exemplum plurimorum qui vitam degunt genialem et naturae pondere se ad iniquitates ferri permittunt. Quare opus est abnegatione et constanti contra concupiscentias pugna; bene dicitur Luc. 13,294 contendite ἀγωνίζεσθε intrare per angustam portam, quia nisi per eam intraverimus non restat nisi via ad perditionem , nisi interitus qui opponitur vitae, ergo condemnatio. Illam autem necessitatem vim inferendi concupiscentiis naturae lapsae iterum urget graviter
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v. 1& quam angusta porta et arcta via est quae ducit ad vitam; graece erit τί retinendum, quae lectio et plurimorum testimonio confirmatur et difficilior est; nam notio illa τί — ó; quam apud Graecos estinusitata , reperitur vero apud LXX quandoque pro hebr. ΠῸ (cf. 2 Reg. 6,20. Ps. 3,2. Cant. 1,10; 7,6). Lege itaque per exclamationem, qua quanta sit rei gravitas vivide proponitur. Accedit quod iste sensus maiorem habet vim aptiusque consequitur ex v. 13 quam ὅτι quoniam. Cum porta ponatur loco priore, aliqui cogitant portam in introitu ad viam; sed cum Salm. Ians. etiam melius explicatur ita, ut porta et via pro eadem re accipiantur vel ut arcta intelligatur via quae ducat per angustam portam ad palatium coeleste, ubi beate in aeternum vivitur. Sunt qui explicent -: cur, quare; id quod h. πάνυ valde, omnino, αἱ scil. ad cerlamen excitemur et praeparemur δὰ laborum tolerantiam et constantiam; « cupiens autem eos consolari ob eam quae inde sequitur afflictionem et allevians quod in ea laboriosum est manifestat quo ducat, scil. ad vitam eamque aeternam, ut dum visis laboribus anxiaris in finem ipsorum respiciens exciteris viribus a spe retributionis additis; neque minima consolatio est' vocare ipsam portam et viam ; neutra siquidem permanet, sed transit » (EutA.). Atque magnam quoque consolationem nos inde haurire Sa/m. merito asserit, quod Christus norit angustam et arctam esse viam , qui igitur nostrae infirmitatis misertus opem gratiamque subministrabit copiosam. Rem esse difficilem , ex eo quoque ostenditur quia pauci sunt qui inveniunt eam; proinde sollicite eam quaerere oportet i. e. cum timore et tremore salutem operari necesse est. Cum autem dicat pauci sunt , ait S. Chrys. , multorum ignaviam declarat et auditores instituit, ne multorum rebus prosperis animum adhibeant sed paucorum laboribus; non est multitudini attendendum neque inde turbari oportet, sed paucos illos imitari. Itaque non quo itur, sed quo eundum sit -attendere oportet. Si tempus spectas quo Christus loquitur, profecto haud multi erant ex toto genere humano qui legem naturalem animis inscriptam sedulo servantes ab illicitis voluptatibus aliisque vitiis ac peccatis se custodierint immunes. Inter ipsos Iudaeos pharisaei et Scribae qui aemulationem legis prae se ferebant pluribus vitiis erant inquinati (cf. Matth. 23,3 seq.); quid iam dealiis qui spreta lege a partibus stabant alienigenarum, sadducaei, herodiani? et quid de populi turba ? vide Matth. 11,21 seq. 23,37. Luc. 13,2-5 etc. Proinde merito dicit pauci sunt. Et quid hodie? quid generatim per saeculorum decursum? Manet verum quod scribit S. Hier.: « lata via est saeculi voluptas quam appetunt homines; per latam multi ambulant, angustam pauci inveniunt; latam non quaerimus, nec inventione opus est, sponte se offert et errantium via est. Angustam vero nec ommes inveniunt nec qui invenerint statim ingrediuntur per eam; siquidem multi inventa veritatis via capti saeculi voluptatibus de medio itinere revertuntur ». Docet Christus : si vis ad vitam ingredi, serva mandata. Ipsa ergo sunt via et porta angusta, sed per integram custodiam mandatorum Dei difficile est homini carnali ambulare (Saim.) et quot putas ex toto genere humano constanter in ea via ingrediuntur? nonne pauci sunt? Alterum demonstrat periculum sat grave
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v. 15 attendite a falsis prophetis; cum Christus in hoc sermone iustitiam regni sui exponat atque idcirco non solum pro aequalibus loquatur, verum pro fidelibus MATTH. 7, 15-16. omnis temporis, merito censendus est hic notare non solum pharisaeos et scribas (Weiss) , sed quotquot demum per saeculorum decursum animos fidelium decipere et in errorem inducere studebunt. Intelliguntur itaque eiusmodi doctores, de quibus'Act. 20,99 (op. imp.), seductores (S. CArys.), haeretici (S. Hier. Aug. Bed. Rab. Br. Mald. etc.). Quantopere habitu externo, modo agendi, blandimentis, dulcibus sermonibus animos innocentium decipere soleant (cf. Rom. 16,18), per modum parabolicum declaratur qui veniunt ad. vos tn vesttmentts ovium (quasi essent verae oves ex ovili Christi), intrinsecus autem sunt lupi rapaces; haec est vera eorum indoles ac natura quam sedulo dissimulant. Ergo ad id mentes intendunt, ut rapiant, discerpant, mactent, devorent; atque qui incaute iis iunguntur iisque obsequuntur, periculum incurrunt perditionis. Qui ut cognoscantur, maxime interest. Unde
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v. 16 a fructibus eorum cognoscetis eos, fructus autem animi sunt opera, est ipsa vita (S. CArys.); proinde vitam eorum et opera esse bene consideranda monet, neque énim fieri potest ut impietas ceteraque vitia diu in animis lateant, sed mox in opera prorumpent. Ita fructus de operibus explicant veteres communiter ; « blandimenta verborum et mansuetudinis simulationem admonet fructu operationis expendi oportere, ut non qualem quis se verbis referat, sed qualem se rebus efficiat spectemus » (S. Hw. et sim. op. tmp. Aug. Hier. Bed. Rab. Pasch. Br. Alb. Thom. Dion. Salm. Cai. Mald. Lamy, Arn. Bisp. Schanz , Fil.); quare mirum est quod Ke:/ asserit Hieronymum et plerosque interpretes catholicos fructus explicare de doctrina. Verum hanc ipsam explicationem Maid. acerbe repudiat : « hic de fide i. e. de ipsa falsorum prophetarum doctrina cognoscenda agitur et absurdum dictu est doctrinam ex doctrina probari; omnes igitur veteres auctores per fructus opera intelligunt quae doctrinam natura sua malam mala, bonam bona consequuntur ». De operibus et de doctrina exponunt Tost. qu. 28, Ians. Lap. Bar. Calm., neque immerito; nam postquam certo constat de doctrin& ver& Christi, secundum eam potest diiudicari utrum quis cum ea consentiat necne, igitur utrum sit doctor verus an falsus. Et hoc sensu illi doctrinam etiam statuunt tamquam criterium; cf. 1 loan. 4,1-3. Sensu latiore fructus eorum intelligi possunt de effectibus quos eorum doctrina producit in vita et moribus discipulorum. Omni autem falsa doctrina mores quoque corrumpi historia ecclesiastica testis est (cf. Coleridge IV p. 303). Atque quam certo futurum sit, ut iniquitas in opera externa prorumpens sese prodat, similitudine declaratur : numquid colligunt de spinis uvas aut de tribulis ficus? atque indolem hominis qualis sit manifestari operibus parabola arboris bonae bonos ferentis fructus et malae malos gignentis illustratur. Principium moris, ut S. Thom. dicit, est voluntas; ideo si voluntas fuerit bona, et opus bonum, cum habeat voluntatem bonam cum intentione bona. Sensus itaque parabolae declaratur Luc. 6,45 : bonus homo de bono thesauro cordis sui profert bonum et malus homo de malo thesauro profert malum. Apposite quoque monet Jans. in parabolarum applicatione non oportere in hoc studere, ut quaecumque rei tribuantur unde sumatur in parabola exemplum , eadem eodem modo rei adaptentur et conveniant propter quam parabola assumpta sit. Ita quod simpliciter et absolute verum est de arbore, id attemperatione quadam in homine contingit. Neque enim Christus asserere voluit malum hominem nunguam quidquam boni facere:vel bonum nunquam a regula boni deflectere. Item adnotant S. CArys. aliique arborem quidem non posse mutare naturam suam, hominem vero posse indolem vel corrigere vel pervertere. Statuitur itaque regula ad homines diiudicandos. quae etsi non in singulis actibus valet, valet tamen generatim et in actibus plerisque et potioribus. In arbore scil. cernitur necessitas physica, in homine deprehenditur quaedam necessitas mora/is late dicta secundum ea quae communiter contingunt. Unde pro subiecta materia singula oportet interpretari. Christus praecursoris sui doctrinam repetens et approbans addit quo magis sedulo a pseudoprophetis caveamus ne illorum perversitatis participes etiam eorum damnationis socii evadamus
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v. 19 omnis arbor quae non facit. fructum bonum ezcidetur et in ignem mittetur, vide 3,10; excidetur, eiicietur e regno Dei et in ignem gehennae mittetur, regno et tyrannidi diaboli mancipabitur. Minis istis gravibus simul portenditur quid immineat populo Israel, si Messiae nomen dare renuerit : auferetur ἃ vobis regnum Dei et dabitur genti facienti fructus eius (Matth. 21,53; cf. Luc. 13,25). Dein v. 20 repetit criterium jam v. 17. 18 datum et ipsa repetitione monet quam serio et constanter secundum illud iudicium fieri velit. Porro ne dubium. sit de fructibus neve quisquam de sola sua fide sterili sibi blandiatur aut decipiatur simulatione pseudoprophetarum nomen Domini crebro usurpantium, Christus addit
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v. 21 non omnis qui dicit mihi : Domine, Domine , intrabit. in regnum coelorum , sed qui facit voluntatem Patris mei: qui, in. coelis est ipse intrabit in regnum coelorum; quam sententiam aliqui ad solos pseudoprophetas referri existimant (S. Hil. Aug. op. imp. Mald.); at sententia magis in universum valet et enuntiatur tamquam norma pro omnibus (cf. S. Chrys. Hier. Euth. Theoph. Dion. Ians. Cai. Lap. Calm. Arn. Schegg, | Schanz , Fil.). Atque bene notat lans. contextu quoque apud Lucam 6,56 suaderi hanc sententiam de omnibus dici. Repetitione fervor quidam et studium describitur nomen Domini usurpandi; id quod seductores praetendere student quo facilius decipiant. Pro aliis documentum continetur solam fidei in Christum confessionem eamque vehementissimam non sufficere ad ingressum in regnum beatitudinis, si desit observatio mandatorum quibus quae sit voluntas Patris declaratur. Christus hic prima vice Deum Patrem vocat Patrem meum; ea appellatione et quod. se Dominum esse vocandum absolute asserit et ex sententia iudicis quam se pronuntiaturum dicit v. 23, divinam naturam suam satis manifestat et se Filium Dei declarat. Hoc loco regnum coelorum sensu adhibetur strictiore de coelesti gloria et beatitudine; cf. v. 14. 23. | Immo etsi signa et prodigia quis patret, non propterea eius salus et sanctitas in tuto collocata est; quae sententia pariter in universum accipi debet et de pseudoprophetis (cf. Matth. 25,94) et de aliis quibus gratiae gratis datae conceduntur. Cum in exordio rei christianae eiusmodi dona frequentius fidelibus darentur (vide 1 Cor. 12,4 seq. Gal. 3,5), quam maxime opportunum erat monere ne quis in his donis solis iam contineri pignus existimaret certissimum salutis adipiscendae ;
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v. 22 multi dicent mihi in 1lla die i. e. in die iudicii, qui est dies singulari ratione, dies Domini, Christi (cf. Luc. 17,24; 91, 3&. Act. 2,20. 1 Cor. 1,8; 5,5. 1 Thess. 5,2 etc.) Domine, Domine, nonne in nomine (uo prophetavtmus; nota ter poni cum emphasi τῷ σῷ ὀνόματι; igitur quam magnam habuerint fidem demonstrant (Salm. Ians.), nomine enim Christi invocato per virtutem eius nominis miracula patrarunt. Verum statim addit Christus
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v. 23 δέ tunc confitebor illis i. e. palam profitebor de iis coram omnibus : nunquam nov: vos i. e. nunquam vos pro meis habui, ne tunc quidem cum ederetis miracula; nunquam vos ut tales cognovi qui mei futuri sint in regno aeterno. Et cur tamquam alieni et inimici repudientur, ratio affertur : discedite a me qui operamini iniquitatem, ἀνομίαν, quia voluntatem Patris non fecerunt, contra legem et mandata Dei vitam instituerunt. Qua sententia iudicis &pparet quam vere scripserit S. Paulus : si habuero prophetiam et noverim mysteria omnia et si habuero omnem fidem ita ut montes transferam, caritatem autem non habuero, nihil sum (1 Cor. 13,2). In eadem iudicis sententia manifestat Christus suam omniscientiam et se iam tamquam eum populo revelat qui omne iudicium exerciturus sit. Deum autem mundum iudicaturum esse, fides erat apud Iudaeos plane communis et quae frequenter in psalmis et apud prophetas docetur. Cum itaque Christus 5e ut iudicem in temporum fine declaret qui impios discedere iubeat (scil. in poenam et ignem aeternum; vide 5,25. 29. 30; 7,19; 25,81), in aperto est doctrinam quoque proponi Christum esse Deum.
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v. 2& omnis ergo qui audit verba mea haec et facit ea, assimilabitur viro sapienti qui aedificavit domum suam supra petram ; ergo οὖν infert conclusionem ex antecedenti sermone : cum scil. haec sit vera doctrina regni Dei, is qui eam percipit et opere implet szmilis fiet (ita explica graecam vocem ex 6,8) viro prudenti vel, ut Saím. bene explicat, erit vir sapiens. Secundum lectionem plurimorum codicum πᾶς οὖν... ὁμοιώσω αὐτόν maiori epitasi dictio effertur, quasi dicas : quod attinet omnem qui... profecto eum similem reddam ; qua lectione. etiam indicatur auxilium quod tali subministratur continuo per Christum. Videtur autem haec lectio praeferenda , quia facile explicatur cur ista dictio a scribis sit conformata ad v..26, difficile vero, cur vel quomodo alicui in mentem venerit scribere ὁμοιώσω αὐτὸν et relinquere insuper anacoluthon 1, si primitus in textu fuisset ὁμοιω- ' θήσεται. Qui itaque Christi doctrinam opere exsequitur, is innititur firmo atque inconcusso fundamento ; id quod ostenditur in domo firmiter fundata in fundamento quod moveri vel concuti nequit
« Pulcherrima similitudine Christus sermonem suum concludit quae vel sola ad ea quae supra dixerat amplectenda nos accendere posset. Quis enim non summis votis Christi monita arripiat, cum intelligat tantam utilitatem sibi hinc accessuram? Ut igitur in hac peroratione aculeos infigeret Christus mentibus auditorum et fidelius memoria retinerent quae docuit, ultimo loco hanc similitudinem proposuit » (Saim.). Et profecto epilogus est (Lap.) magnifica parabola ornatus (Weiss), qua uti sermoni sublimi sublimis imponitur finis, ita animi auditorum maxime commoveantur oportet. Ostendit enim perennem felicitatem doctrina contineri observata, non observata autem summam afferri miseriam. Quare unicuique necessitate ineluctabili alterutrum continget. Idcirco merito quoque dicit S. Aug. : « conclusio huius totius sermonis quam terribiliter inferatur valde attendendum est ». Magna quippe postulantur; si non praestüteris, magna instat ruina et perpetua;
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v. 25 et descendit pluvia et venerunt flumina et flaverunt venti et irruerunt in domum illam et non cecidit ; quasi coniuratione facta in omnem domus partem fiunt impetus; pluvia desuper obruit in tectum, flumina subtus eradicant, venti latera domus percutiunt (Cai. lans. Schanz). At omni oppugnatione fortior est domus. Sunt qui censeant tribus istis quibus aedificia potissimum labefactari solent diem describi iudicii quasi terribilem quandam tempestatem (Mald. Schanz , Keil); at merito plerique concipiunt de variis tentationum generibus quibus homo per hanc vitam expositus est (EutA. Fab. Dion. Cas. Ians. Arn. Fil.); cum afferantur tria, tria quoque oppugnationum genera haud pauci sedulo exquirunt : « in pluviis blandarum et sensim illabentium voluptatum illecebras significat quibus primum fides rimis patentibus immadescit , post quas torrentium procursus , id est, graviorum cupiditatum motus incurrit, atque exinde tota ventorum vis circumflantium desaevit, universus scilicet diabolicae potestatis spiritus infertur » (S. Hier. sim. Pasch. Dion.). Aliter S. Aug. in pluviis cernit caliginosas superstitiones in ventis rumores hominum, in fluminibus carnales concupiscentias et similiter Bed. ; alii mundum , carnem, diabolum vel triplicem concupiscentiam designari opinantur (cf. Lap.) . Sed praestatcum S. Chrys. generatim intelligere « humanas calamitates et aerumnas, videlicet calumnias, insidias, luctus, mortes, domestica damna, molestias ab alienis creatas, omniaque cetera mala in praesentem vitam ingruentia ». Alii demum et has tentationes et ultimas tribulationes etterrores iudicii simul designari censent (lans.); id quod sane verum est pro iis qui illo tempore victuri sunt. Sententia enim Christi est omnino generalis. Qui Christi vivendi regulam constanter tenuerit, ope Dei omni tribulatione et tentatione erit superior; cf. Is 28,16. Prov. 10,95 : iustus quasi fundamentum sempiternum.- Talis enim dicere potest cum * S. Paulo : quis nos separabit ἃ caritate Christi? tribulatio? an angustia? an fames? an periculum? an persecutio? certussum enim etc. Rom. 8,35 seq. (S. Br.). . Verum alia plane sors est eius qui verba Christi solum audit, sola fide ea amplectitur eaque sterili, neque tamen ea facit v. 26; is similis fiet viro stulto qui aedificavit domum suam super arenam ; eáedem tempestates et impetus imbrium, torrentium , ventorum irruunt ; at *eius domus cecidit et fuit ruina illius magna. Cogita de vehementis- ' simis in oriente tempestatibus, de ingenti torrentium turgidorum vi etc. Parabola haec haud absimilis illi apud Ez. 13,11 et Is. 28,17. Hisce simul docet Christus omnes per vitam variis tentationibus et periculis fore obnoxios. Uti singulis denuntiat ruinam magnam, interitum et perditionem omni spe salutis ablata, nisi operibus bonis studeant, ita in hac ruina domus super arenam aedificatae praesertim etiam Iudaeis ostenditur quid futurum sit de republica et natione, si Christi doctrinam amplecti et opere exsequi renuerint. Urbis templique excidium , dispersio, exclusio. & regno Dei in ruina hac iam iis portenditur. Hisce pariter manifestatur non esse aliud nomen nobis datum in quo oporteat salvari nisi nomen Iesu Christi ; suam doctrinam proponit tamquam unicum fontem vitae , a qua si quis recesserit ruinam magnam incurret. Duos solum exitus demonstrat : aut statio erit aeterna et mansio beata obedientibus, aut ruina magna renuentibus. Profecto itaque. perorationem sermonis talem fecit qualem rhetores arte oratoria postulant, quae rei gravitati accommodetur et ad animos commovendos, immo rapiendos ad loquentis consilium valeat quam plurimum. Et quantopere Christus docens turbas.sua valuerit doctrina, suo modo et habitu evangelista addit.v..98 et factum est cum consummasset. Iesus verba haec , admirabantur turbae maius quid dicitur in textu graeco : obstupuerunt, vehementer obstupefactae sunt (Sa/m.) super doctrina eius, et redditur ratio eius obstupefactionis
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v. 29 erat enim docens eos sicut potestatem habens et.non sicut scribae , qui erant doctores legis mosaicae , huius legis praecepta ad actiones vitae quotiMATTH. 7, 99. 305 dianae applicabant et saepissime in rebus inutilibus determinandis versabantur condentes traditiones humanas (Marc. 7,3-13. Act. 1,19). Plane aliter Christus; « non enim ad alium dicta referens loquebatur, ut prophetae et Moyses, sed ubique ostendit se ipsum esse qui haberet auctoritatem; nam cum leges saepe pronuntiaret adiiciebat : ego autem dico vobis, et cum diem illum commemoraret, se ipsum monstrabat iudicem et per supplicia et per praemia » (S. CArys.). Scribae continebantur lege; « Iesus vero quasi Deus et Dominus ipsius Moysi pro libertate voluntatis suae vel ea quae minus videbantur addebat in lege, vel commutans praedicabat in populos, ut supra quoque legimus : dictum est antiquis : ego autem dico vobis » (S. Hier. et sim. Euth. Bed. Salm. Lap. Calm. Fil.). Accessit ad vehementem admirationem excitandam ipsius Christi persona , eius vultus in quo divinum quiddam relucebat, totus eius habitus qui sacram quandam dignitatem et reverentiam spirabat; accessit doctrina qua animis hovirtutum et solidam in rebus asperis consolationem afferebat. Idcirco ingens observabatur a turba discrimen eius doctrinae ἃ modo docendi scribarum. Notant aliqui non principes, sed turbas admiratione obstupuisse (TAeoph. Lap.), quae tamen animadversio hoc loco omitti potuit, quia qui sermonem audiunt turbae vocantur 5,1; sufficit si ji admirantur qui audierunt; nihil dicitur ex quo colligere possemus adfuisse principes aliosque qui doctrinam spreverint. perturbari eo quod 6,19-7,12 inseratur, quippe quae sit solum'doctrina pro discipulis. A textu vero et a perpetuitate sermonis aliena esse Godet aflirmat ea quae $,93-26; 5,29. 30. 34 seq. 6,7-15; 6,19; 7,6-11. 13; 7,15-20; 1,92 legantur. Verum singula facile vindicantur; ita quid magis proprium, quam ut inimicitiis interdictis 5,23-26 inculcetur quanto studio reconciliatio sit efficienda minis quoque additis? Porro post sententiam qua probibetur concupiscentia oculorum prorsus apte additur quanta fortitudine contra eiusmodi incitamenta pugnandum sit ostenso exitio perenni, si quis noxias occasiones non amputaverit. Et similia de aliis esse dicenda, ex commentario facile collegeris. (1,1-3) nec extendi ac propagari subsidiis externis (7,6) verum dari a Deo et a singulis debere acquiri animo firmo, constanti, a rebus térrenis avulso (7,1-14); porro « it is not preached, when thoughts of it are merely of the external (7,45. 16); lastly, it is not manifested in life in the manner too common among religionists, but is very real and true and good in its effects » (7,17-20).
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χρίνειν peut s'entendre d’un jugement défavorable, emportant condamnation, ou d'un jugement éventuellement favorable ou défavorable. Au v. 1 il est pris dans le premier sens. ΄-Ὃ- 7 ΤΠ δἰ interdit aux hommes de juger non les « actes extérieurs qui seraient condamnables », mais «les intentions ou les personnes » (Loisy, I, 621 s.), car ce jugement sur des créatures appartient à Dieu. Il ne s’agit pas en effet d’une mesure d'opportunisme, ne pas juger pour être jugé par les hommes avec bienveillance (MeNeile), calcul intéressé qui risquerait de manquer son but! mais d’avoir en vue le jugement par excellence (μὴ χριθῆτε, passif impersonnel et solennel, cf. Le Messianisme.… p. 43), celui de Dieu. — Noter l'impér. présent qui met un terme absolu à tout jugement dans l'avenir, tandis que les aor. du v. 6 viseront des cas particuliers; cf. Eur. Hipp. 413 5. λῆγε μὲν χακῶν φρενῶν,
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Ici le jugement peut incliner dans les deux sens. C’est d’après notre propre pratique qu'on, le grand Juge, agira avec nous. Non seulement le disciple s'abstièndra de condamner, mais il sera enclin à bien juger des intentions. Sachant qu'il ἃ besoin d’indulgence, il s’eflorcerà de l'obtenir en ne se montrant point sévère pour les autres. Quoique les deux phrases de ce verset soient sur le même rythme, la seconde exprime le sens de La première au moyen d’un symbole : c'était sans doute une locution proverbiale (cf. sur Le. p. 498), qui se μἜἘΞ retrouve dans Sota1, 7 : τ PTT" 7719 ἸΝῺ ΠΤΩΒ : « dans la mesure où un homme mesure ils lui mesurent. » En elle-même elle n'exprime pas l'indul- - gence, et précisément dans la Michna elle prélude aux châtiments de Dieu ἃ envers la femme adultère; c'est une variante du talion. Mais dans le contexte ἢ οἷ 7 de Jésus, elle ne peut s'entendre que d'une invitation à faire bonne mesure, pour obtenir aussi bonne mesure; elle s’entend du prochain, dont Dieu est pour ainsi dire l’ayant-cause. Notre indulgence pour le prochain nous sera rendue par Dieu. Rien de tout cela dans le texte de la Michna. Luc, à l’aide d’une tradition plus complète, a commenté admirablement le proverbe d'après l’enseignement de Jésus dans le sens de la surabondance du pardon divin. — ἐν devant & deux fois est un sémitisme évité par Lc.; en grec le datif suffirait seul, surtout dans le premier cas.
7:3
On peut admettre une évolution de la pensée : « Certaines personnes, qui aiment à s'occuper des défauts du prochain, pourraient vouloir s’excuser sur le désir qu’elles ont de les corriger. Jésus pense que ce beau zèle doit s'exercer d’abord sur celui qui en est possédé » (Loisy, I, 623). Ou plutôt Jésus indique ici la cause des jugements injustes : « l’indulgence pour soi et la dureté pour les autres ne sont qu’un seul et même vice » (La Bruyère, 1v). Après avoir posé le principe d’une manière abstraite, le Maître Jexpose la facon concrète dont les choses se passent (Kloster.). C'est peut-être par un certain goût d’enchaïînement logique, et pour suppléer ici à son défaut, que Le. a inséré ce qu'il dit νι, 39 et 40 du magistère spirituel. Mais quand Jésus parlait de juges sévères, on pensait aussitôt à ces Pharisiens, si exigeants pour le menu peuple, et si aveugles sur leurs propres défauts. La transition consistait à faire avancer sous les yeux des auditeurs des types vaguement entrevus. D'ailleurs le travers est très fréquent partout, et il a souvent excité une verve vengeresse, quoique jamais sous une forme aussi expressive. Le principe est celui de Eccli. VIH, 20 : πρὸ χρίσεως ἐξέταζε σεαυτόν. La métaphore de l'œil se présentait d’ellemême : Cum fua pervideas (ironique) oculis mala lippus inunctis, Cur in amicorum vitiis tam cernis acutum (Hor. Sat. I, 1, 25 s.); « Lynx envers nos pareils et taupes envers nous » (La ΕΌΝΤΑΙΝΕ, Fables, 1, 7); ef. Pcur. de curiositate I. Ce qu'a d'étrange l'image du Sauveur, c’est que le défaut qu'on voit ou qu’on devrait voir est dans l'œil, moindre dans celui du prochain, énorme dans le nôtre. Il est probable que l'éclat de bois et la poutre dans l'œil étaient des locutions toutes faites. Rabbi Tarphon (fin du re siècle) ne peut avoir été la source de Jésus : « Je serais étonné que quelqu'un voulüt maintenant reprendre son prochain, car si quelqu'un disait à un autre : « Enlève l'éclat de bois de ton œil »; celui-ci lui répondrait : « Enlève la poutre de ton œil » (Arachin 16b). La comparaison élait donc traditionnelle. Ou bien R. Tarphon, adversaire 4. ex (TH) plutôt que απὸ (SV). acharné des chrétiens, voulait-il dire que la correction, usage favori des rabbins, ne serait plus possible d’après les principes de l’évangile?
7:4
Les moralistes ont critiqué la facilité à censurer les autres. Mais c'était le propre du Pharisaïsme de colorer envie, principe de cette clairvoyance, par les dehors de la charité. La physionomie du mentor tourne au grotesque. ἐρεῖς au futur, dans le sens de : pourrais-Lu, oserais-tu dire? tout à fait comme Dan. UT 27 ... 921 nu traduit en grec par le futur, δυνήσεται … λαλῆσαι. Le. ἃ donc expliqué, d'ailleurs très correctement, une tournure araméenne, comme il a cette fois évité καὶ ἰδού, aussi araméen. — ἄφες cf. Mt. τι, 15; Me. xv, 36 (Com.).
7:5
Hypocrite, parce qu'il ne peut ignorer son état de conscience, et qu’en prenant le rôle de redresseur de torts légers il se pose en juste, zélé pour le 6. Ne Pas PROFANER LES CHOSES SAINTES. Il y a un lien dans la forme négative, μὴ δῶτε, parallèle à μὴ xpivere. Pour juger du lien réel il faut d'abord savoir de quoi parle ce petit trait parabolique. Le saint, en parallélisme avec les perles, est un objet concret; il est sacré, et par conséquent précieux; les perles sont précieuses et, d'après le parallélisme, sacrées. Les chiens et les porcs sont des animaux immondes, surtout chez les Sémites, et en même temps irritables. Si on-leur jelte quelque chose qu'ils croient bon à manger, ils se précipitent; déçus, ils foulent aux pieds cet objet, et s’en détournant avec mépris, ils s’attaquent à celui qui Les ἃ trompés. — ἐν avant τοῖς ποσίν, probablement instrumental, mais d’après un original sémitique, avec αὐτῶν inutile en grec. — μή ποτε est ordinairement suivi du subj. aor., ce qui est bien Le cas de ῥήξωσιν, mais le futur καταπατήσουσιν est étonnant, et äonne au verbe l'aspect d’une parenthèse; cependant cf. Heb. πι, 12. Ce petit lableau est tracé d'après nature. Comment les auditeurs de Jésus pouvaient-ils en entendre l'application? Pour eux il ne pouvait être encore question: de l'Eucharistie, comme a compris la Didaché (1x, 5) : καὶ γὰρ περὶ τούτου εἴρηκεν ὁ avoue Mn δῶτε τὸ ἅγιον τοῖς κυσί. On peut dire seulement que la pratique de l'Église qui refuse l'Eucharistie à ceux qui sont notoirement indignes est une juste application du principe. Il ne faut pas non plus se demander à quoi répondent les chiens et les pores qui ne sont sûrement pas les gentils, ni dans la pensée de Jésus, ni dans celle de Mt. On voit seulement que les disciples ne doivent point donner une chose qui est sacrée pour eux en tant que corps, plutôt que comme particuliers, à des personnes du dehors : a) auxquelles cela sera inutile, δ) qui la profaneront, c) et qui surtout seront excitées par là à leur faire du mal. Les disciples ne prononcent pas que ces personnes sont et demeureront des chiens ou des porcs, ce qui serait 165 juger et très sévèrement, mais} y simplement que leur communiquer une certaine chose serait aussi imprudent a a, — mal avisé que de jeter des perles aux pourceaux. D'après le contexte du dis- ὅδ δ 1 Le cours de Mt., cette chose à réserver, c'est la doctrine de perfection que le 7,0% maître vient d'enseigner. Dans certains milieux elle serait mal comprise, donc ὁὦὁ]ὅ inutile, et exciterait les Scribes qui voudraient venger la Loi. On pourrait faire | vas cette difficulté que la vérité doit toujours être manifestée parce qu’elle ne peut Fret être qu’utile. Jésus nous donne à entendre qu'il y a des nuances et des degrés. τα ἐν. Aujourd'hui encore cet enseignement peut nous être salutaire. C'est s’exposer à . un échec et à une contre-attaque fâcheuse que d'aborder des indifférents ou des sectaires en leur parlant d’abord de certains mystères de notre foi, qui certes n'ont rien de caché, ni de suspect, qui sont la plus douce consolation des âmes chrétiennes, mais qui ne peuvent être compris et goûlés qu’à la lumière d’autres dogmes qui étonnent moins la raison. En procédant ainsi ces hommes de zèle ne pensent qu'au scandale et à la sottise de la Croix dont ils ne veulent pas rougir. Certes! mais il convient aussi de ne pas jeter inutilement les perles, en s’expo- ἢ, sant à se faire vider la cervelle, Ce sera assez souvent une question de circonslances, car les personnes peuvent changer. Quand M. Loisy objecte : « Comment supposer que les-chiens et les porcs pourraient changer de nature... ? » (x, 626), il transforme la parabole en allégorie. Il n'y a pas dans l'ordre moral de situations irréformables. Ge logion ne se lie pas très étroitement à ce qui précède, mais il peut très bien avoir fait partie du discours inaugural. L'avis était important pour éviter un zèle indiscret. C’est peut-être par cette notion de zèle intempestif qu'il se rattache à la correction (vir, 1-5), et peut-être comme une retouche complétant le dessin. 11 ne faut pas juger les défauts des autres ni les leur reprocher surtout, quand on est soi-même très coupable. Mais il ne faut pas non plus, quand on doit agir comme disciple, se faire trop d'illusions dans des cas évidents sur les bonnes dispositions d’autrui. Jésus ne procède pas par divisions . 4 et subdivisions, par propositions contenant d'avance les distinctions et les sous- contre distinctions. Ses principes sont absolus dans la forme. Mais leur juxtaposition ὰ impose les limitations nécessaires. D'où Je danger de les isoler, de les interpréter selon une impression particulière en s’écartant de l'interprétation de l'Église. 7 Αἰτεῖτε, nat δοθήσεται ὑμῖν ζητεῖτε, χαὶ εὑρήσετε" χρούετε; χαὶ ἀνοιγήσεται 8 πᾶς γὰρ ὁ αἰτῶν λαμβάνει χαὶ ὁ ζητῶν εὑρίσκει καὶ τῷ χρούοντι ἀνοιγήσεται. 9 ἢ τίς ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον — μὴ λίθον ἐπιδώσει αὐτῷ ; 10 ἢ noi ἰχθὺν αἰτήσει — μὴ ὄφιν ἐπιδώσει αὐτῷ ; 11 εἰ ὅναι τοῖς τέχνοις ὑμῶν» οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διὸ ἃ τοῖς αἰτοῦσιν πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθ 12 Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως ὃ νόμος καὶ οἱ προφῆται. χαὶ ὑμεῖς ποιεῖτε αὐτοῖς" οὗτος γάρ ἐστιν
7:6
καταπατησουσιν (TH) plutôt que χαταπατησώσιν {SY).
7:7
Impératif tout à fait abrupt, qui marque plus qu'un enseignement : une exhortation positive. L'idée abstraite de la prière énoncée d'abord est transposée en métaphores. La maxime d'Épictète Ζήτει καὶ εὑρήσεις (1v, À, 51) est expressément justifiée par le pouvoir investigateur de la raison. La parole de Jésus se rattache plutôt à Prov. vi, 17 oi δὲ ἐμὲ ζητοῦντες εὑρήσουσιν. Le logion Oxyrh. 1v, 654 μὴ παυσάσθω à ζηϊτῶν..... ἕως ἀν]εύρῃ demeure obscur. — Frapper et faire ouvrir se dit chez les Rabbins (comme dans Épictète!) de l'étude persévérante qui s’aitache à la Michna finira par pénétrer dans le Talmud (Pesigta, 176%, dans Bacuen, Ag. d. Tan. τι, 540 s.); à propos de la prière dans Megüllah 12h (au plus tôt du πιὸ 8. d'après Bischoff, p. 92). L'idée de recherche qui ne suppose qu'un effort personnel est encadrée dans la demande et l'acte de heurter, où le succès dépend entièrement d’un autre.
7:8
Mais le bon résultat est certain, pourvu qu’on se décide à La prière.
7:9
αἰτησει (TH) plutôt que sav αἰτησὴ (SV).
La tournure de Mt. est plus coulante et tellement plus naturelle pour un Sémite, que syrsin. et cur.. l'ont conservée dans le texte de Le. En grec ce serait τίς ἐξ ὑμῶν τῷ υἱῷ ἄρτον αἰτοῦντι λίθον ἐπιδώσει x, τ, À. (Blass-Deb. ὃ 469). Quoi qu'il en soit du texte de Le., les deux termes de Mt. pain et poisson, pierre et serpent sont parfaitement en situation en Galilée, non loin du lac, et dans un ordre naturel.
7:10
ἡ καὶ ιχϑυν αἰτήσει (TH) plutôt que και ἐὰν ιχθυν αἰτησὴ (50).
7:11
Mt. ἀγαθά, sûrement primitif par rapport à l'Esprit-Saint de Le. C’est la seule restriction à l'efficacité de la prière. Dieu ne l'exauce que pour le bien de celui qui prie. Quant à πονηροί, les anciens protestants l’entendaient du péché originel (de même encore Schanz, Knab.), mais Chrys. a bien touché le point OIL ne 16 disait pas pour diffamer la nature humaine; ni pour déclarer mauvais le genre (humain), mais en comparaison de sa bonté, nommant méchante (même) la tendresse paternelle; tant est grand l'excès de son amour pour les hommes »!
7:12
ἐαν (TH) ou av (SV).
La RÈGLE p'or (cf. Le. vi, 34). . - Elle faisait partie du discours d’après Le. qui la insérée au bon endroit. 12) οὖν ne se rattachant pas à ce qui précède ne peut marquer qu'une conclusion générale. C'est une subtilité de dire avec Chrys. : « Si vous voulez être exaucés, en plus de ce que j'ai dit, faites encore cela. » Si le contexte avec ce qui précède était rigoureux, on aurait abouti à la forme hypothétique d'Augustin : Omnia quæcumque vullis fieri vobis (c'est-à-dire par Dieu), haec θέ vos facite. De même que vous serez jugés selon que vous aurez jugé, vous recevrez selon que vous aurez donné. Mais ce serait créer un texte de fantaisie. La règle d'or, comme Aug. l'a remarqué, ne comprend même pas expressément l'amour de Dieu, et l'on s'explique mieux la conclusion sur la Loi et les Prophètes dans le contexte de Mt. xxu, 40. IL semble donc résulter de tout cela que la place primitive du Logion et sa teneur sont ceux de Le., c'est-à-dire dans Mt. après v, 42 (Loïsy, Plum.). Cependant il faut expliquer Mt. Il aura voulu donner une conclusion générale au corps du discours, avec une inclusio sur la loi et les Prophètes (ν, 47). Pour cela l'amour du prochain, comprenant celui de Dieu, était tout désigné. Peut-être aussi la façon dont le père traite ses enfants en répondant à leur demande a-t-elle conduit à la facon dont on doit traiter le prochain, liaison de pure forme qui est dans la manière sémitique (psaumes dits graduels). Nous avons noté sur Le. que la forme positive de la règle est propre à Jésus; τ c'est aussi ce qui la rend parfaite.
7:13
Nous omettons à πύλη après πλατεῖα avec N, un cursif de Jérusalem (1 4246 Soden), af. (y compris Cypr.) a ὁ ὁ ἃ Clém. Orig. grec, Eusèbe, Hippolyte. C'est peu, mais cette lecon est excellente : pour la perdition il n'est pas besoin de porte, la large route conduit à l’abime. Mais il était inévitable que cette porte large fût ajoutée pour compléter mécaniquement l’image d’après le v. 14, et d’après le souvenir de la porte de l’Hadès {Sap. xvi, 43; Is. xxxvnr, 40). Nous avons done d’une part l'image d’une porte étroite, d’autre part une route large et ouverte, comme ces pistes qui s'étendent à droite et à gauche sur unterraïn plat. — διά peut se dire d’une route, cf. n, 12, mais a probablement contribué à l'insertion de ἡ πύλη qui rend la locution plus normale.
7:14
τι (SV) plutôt que οτι (TH).
La leçon τί au lieu de ὅτι au début est dans le style de vi, 23, une sorte d'exclamation douloureuse, plus expressive que ὅτι, parallèle logique de ὅτι au v. 43, et qui n’est guère soutenu que par l'Égypte ΒΝ X minusc. bo. sa. — Cette fois ἡ πύλη est bien authentique, c'est le thème principal, placé ici en vedette, même avant le chemin. La voie est τεθλιμμένη, pressée, serrée, comme un col qui passe entre deux rochers ou entre un rocher et le précipice; cf. iv Esdr. llvn, 7 5. Introïtus autem eius angustus et in praecipiti positus, ut esset.a dextris quidem ignis, a sinistris vero aqua alta ; Semita autem est una sola inter eos posita, l\hoc est inter ignem et aquam. L'important est de noter qne la porte n’est pas au terme du chemin, mais à l'entrée. Ce n’est pas une θύρα donnant entrée dans la salle du festin, comme dans le logion différent de Le., mais une πόλη qui peut être une porte à l’entrée d’une voie, comme dans les cités antiques. Aussi n'est-ce pas la porte qui donne entrée da vie, mais le chemin qui y conduit, comme un autre conduisait à la perdition. Ces chemins doivent done s'entendre au sens sémitique d’une doctrine pratique (Act. 1x, 2), comme les deux voies de la Didachè (ru) et de l'épitre de Barnabé (xvin-xx). C’est le choix entre la vie et la mort (Dt. xxx, 49), selon qu’on observe ou non les commandements de Dieu. On ne peut rien en conclure directement sur le nombre des élus. Ceux qui sont dans la voie large vont à la perdition. Mais il faut compter avec la miséricorde de Dieu. Les paroles de Jésus s'entendent du spéctacle qu'offre la vie. Il suffit d'ouvrir les yeux pour constater combien est petit le nombre de ceux qui s'imposent une discipline morale et religieuse sérieuse. Jésus demande à ses disciples d’être de ceux-là en entrant par la porte étroite, pour suivre la voie resserrée qui conduit à la vie. Cette image dérive tout naturellement des principes anciens (désormais compris et perfectionnés), ainsi que l'a bien vu Norden (Die antike Kunstprosa, Ῥ. 467). L’A. T. connaissait les portes de la mort (Ps. 1x, 13; Job xxxviu, 47) etles portes de la justice (Ps. xvir (418), 19); le chemin de la vie et le chemin de La mort (Jér. xxr, 8), celui de la perdition étant facile (Eccli. xxr, 10). Chez les Grecs, depuis Hésiode, on connait ia. voie facile qui est celle du vice etla voie escarpée et rude de la vertu, à laquelle on s’habitue par l'exercice (Op. dies 288 55.). C’est à cette tradition que Philon ἃ emprunté ses images, De ebriet. 450, p. 380 et De agric. 10%, p. 316. Le pseudo-Cébès (45: siècle ap. J.-G., (ἢ), en tout cas avant le n° s.) y ἃ joint la porte, après la route, car il s’agit du salut seulement dans cette vie. tel qu’on se le procure en entrant dans l'école stoicienne (ou pythagoricienne) : οὐκοῦν (ne vois-tu pas) χαὶ θύραν τινὰ μικρὰν καὶ δδόν τινα πρὸ τῆς θύρας, ἥτις où πολὺ ὀχλεῖται, ἀλλ᾽ ὀλίγοι πάνυ πορεύονται ὥσπερ δι΄ ἀνοδίας τινὸς καὶ τραχείας καὶ πετρώδους εἶναι δοκούσης; (Tabula ΧΥ). L'opposition entre la vie, ζωή, οἱ la perte, ἀπώλεια, est très marquée dans les Ps. de Sal. : ñ ἀπώλεια τοῦ ἁμαρτωλοῦ els τὸν αἰῶνα... οἱ δὲ φοδούμενοι κύριον ἀναστήσονται εἰς ζωὴν αἰώνιον (ur, 43 οἱ 16; cf. sur Τἀπώλεια Ps.-Sal. π, 35; it, 10; Σιν, 6; χν, 14; χντι, 26).
7:15
Il faut prendre garde à des hommes dangereux, loups ravisseurs qui pour n'être pas dépistés ont pris l'extérieur des brebis. L’accoutrement austère des prophètes avait plutôt pour but de les signaler à l'attention (Zach. xun, 4) ; il n'avait donc rien de commun avec la peau de brebis dans notre contexte. D'autre part les loups ne sont pas des hypocrites ordinaires. Dans l’A. T. les loups sont les chefs (Ez. xxu, 27; Soph. 11, 3). Le Sauveur les nomme par leur nom : ce sont de faux prophètes, qui se disent envoyés de Dieu pour parler de sa part. Ce ne sont pas des hommes corrompus (Chrys.), mais des docteurs de mensonge (Aug. Jér. Mald. etc.). Jésus ἃ très bien pu désigner “ainsi [65 Pharisiens. Ils ne se posaient pas en prophètes, mais le terme de faux prophète n° n’a point nécessairement ici son sens historique ancien; chacun savait que ceux-ci avaient disparu (Zach. xnt, 2). Mais les modernes docteurs jouaient le même rôle, et les Actes en connaissent encore un (Act. χπὶ, 6) parmi les Juifs, comme la 18 Jo. 1, 4 en signale parmi les chrétiens. On ne saurait objecter que les Pharisiens prêchaient une voie austère et difficile, puisque la comparaison de la porte ne règle plus la situation. D'ailleurs Jésus ἃ souvent reproché aux Pharisiens leur hypocrisie et leur rapacité (Mt. xxu1, 26 s.). Ils étaient alors le principal obstacle au succès d’une doctrine qui se donnait comme supérieure à la leur.
7:16
La comparaison a donné beaucoup de mal aux Pères (Jér., surtout Auy.), parce qu'elle a été prise par eux pour une allégorie applicable à l'ordre moral alors que les hommes ne sont pas, par nature, déterminés au bien ou au mal. Quelques-uns, comme Chrysostome, ont reconnu que la bonne conduite morale: pouvait se trouver chez des hérétiques, et Maldonat a concédé que l'argument n'était que probable, n'étant pas applicable à tous les cas. Ces difficultés disparaissent si par fruits on entend les résultats de l'action doctrinale des faux docteurs. En somme les disciples n’ont pas besoin de savoir quelle est au juste la valeur morale d'un homme dont les doctrines sont fausses. Ils doivent être éclairés sur ses titres à servir de guide; qu'ils considèrent les fruits de son initiative: Luther prêche une obéissance aveugle, un respect sans borne pour la grâce de Jésus-Christ. Peau de brebis. Le résultat c'est la révolte contre l'Église, la désunion, la rupture. On ne se trompe pas à ces signes si on le veut bien. Car il est positivement impossible qu'une fausse doctrine produise de bons fruits. La comparaison de la vigne sauvage dans Is. v, 2-4 ne roule pas sur une opposition aussi absolue. De même Pzur. De tranquill. an. p. #72 F νῦν δὲ τὴν ἄμπελον σῦχα φέρειν οὐχ ἀξιοῦμεν οὐδὲ τὴν ἐλαίαν δότρυς: exactement comme Jac. ur, 42; οἵ, Εριοτ. τι, 20, 18; nt, 24, 86 et 91. Mais Jésus a choisi deux termes qui opposent le bien et le mal : d'un côté les épines et les ronces, de l’autre les raisins et les figues. Il ne peut pas y avoir d'erreur.
7:17
Ce n’est que la loi générale gouvernant les cas concrets, mis en vedette pour frapper l'imagination. οὕτως n’est donc pas l'application à des arbres qui seraient déjà des hommes (Jülicher), mais une simple conclusion du particulier au général. — oaxods signifie « moisi, pourri », ce qui empécherait toute production bonne ou mauvaise; le mot est donc choisi à cause de la comparaison. Épictète dit σαπρὰ δόγματα dans un passage (mr, 22, 64) qui n'est pas sans analogie avec le principe posé par Jésus : « Car là où sont des troubles, des peines, des frayeurs, des désirs non satisfaits, d'inutiles efforts pour échapper au mal, des haines, des jalousies, comment le bonheur pourrait-il entrer ? Or, là où sont des principes fauæ, toutes ces choses se trouvent nécessairement » (Trad. Courdaveauæ, p. 231).
7:18
ποιεῖν (HV) plutôt que ἐνεγκεῖν 2° (TS).
Non seulement c'est la règle, mais il ne peut pas en être autrement. De bonne foi, le Sauveur qui venait inviter les pécheurs à la pénitence a-t-il affirmé le déterminisme dans l’ordre moral? Il fait allusion à des hommes, cela est certain, mais dans leur-rôle de faux prophètes. Les arbres bons ne figurent dans tout cela que pour poser dans toute son ampleur la loi de la nature.
7:19
Ce verset est la reproduction d’un mot attribué à Jean-Baptiste dans Mt. un, 40 et Le. mt, 9. H n'est omis par aucun témoin; Mt. n'a pas voulu parler de ces mauvais arbres sans menacer les pseudo-prophètes du châtiment qui les attend, au risque de rompre un peu le contexte. .
7:20
La pensée principale est reprise par ἄραγε. Il n’est toujours question que des faux prophètes, le seul mot auquel puisse se rapporter αὐτούς, La pensée de Mt. est donc bien claire : les docteurs opposés à la saine doctrine, malgré leurs dehors de piété, jeûne, prière, aumône, peut-être même malgré leurs protestations de foi orthodoxe, se démasqueront, sinon toujours par leurs mauvaises mœurs, du moins par le caractère mauvais de leurs tentatives. 7 Beaucoup de critiques (Loisy, Wellh. etc.) veulent que l'évangéliste aït forgé cette conception, à l'aide d’un logion de Jésus sur les arbres bons et mauvais. Il aurait écrit ce que lui suggérait le spectacle de « la communauté chrétienne déjà constituée, menacte ‘de troubles et de divisions par le fait d'individus qui se prévalent faussement du don de l'Esprit » (Loisy, I, 637). En réalité rien ne distingue ici les disciples d'avec les Juifs, et comme nous l'avons marqué, le caractère des Pharisiens est assez reconnaissable (même Jülicher, en partie). Aussi bien il est peu d’enseignements dans l'évangile qui portent aussi clairement l'empreinte d’une sage prévision et disposition pour l’avenir de l'Église, et il est juste d’en faire honneur à Jésus (cf. Mt. xxiv, 11; Me. xx, 22, Jo. x, 12) plutôt qu'à l'évangéliste. Sauf les passages déjà cités (1 Jo, τν, 1; Act. xx, 6), et l'Apocalypse (le faux prophète xvi, 13, etc.) les écrits chrétiens disent plutôt pseudo-maîtres (ψευδοδιδάσχαλοι (II Pet. 11, 1), faux frères (Gal. n, 4; I Cor. σι, 26), faux apôtres (I Cor. σι, 13).
7:21
Dans Mt. ce verset semble terminer la péricope précédente; c’est a coupure de l’évangile du Ve dimanche après la Trinité. Si le contexte est aussi étroit, ceux qui parlent ici sont les faux prophètes (Awg.). Cependant on s'étonne qu'ils s'adressent au Seigneur avec une sorte de confiance. Ce sont donc plutôt (Schanz, Plum.) d'autres personnes. Outre le danger d’être séduits par de faux docteurs, les fidèles courent celui de se faire illusion à ‘eux-mêmes, d'être trop indulgents pour leurs mœurs, rassurés qu'ils sont par leur orthodoxie. Ce sens ne sort pas de la perspective du temps, et Chrys. a même pensé que la monition est dirigée contre les Juifs, ἐφ τοῖς δόγμασι τιθεμένων τὸ πᾶν, καὶ τοῦ βίου πρόνοιαν οὐδεμίαν ποιουμένων. — La double apostrophe Κύριε, κύριε, comme dans xxv, 41, où il s’agit de l'époux dans la parabole des vierges. En ellemême cette désignation pourrait être de pure politesse, mais ceux qui parlent ainsi Ÿadressent (comme les vierges) à celui qui peut les faire entrer dans le royaume des cieux. On ne peut donc ni révoquer en doute l'authenticité de ces mots (conservés par Le.) dans la bouche de Jésus, ni en méconnaître la portie. Néanmoins Jésus parle seulement, quant à la pratique actuelle de la vie, de la volonté de son Père. Mais il dit son Père. — Les termes de Le. plaisent par leur netteté, leur argumentation rationnelle très vive pour le moment présent, sans la perspective immédiate du royaume. Il suppose que des auditeurs se sont déjà déclarés disciples, et que cependant ils ne pratiquent pas ce que dit Jésus. — Mais la tournure de Mt. est incontestablement plus en harmonie par les ? termes avec le discours (v, 3.48; vi, 10); et l’on ne peut supposer que Mi. à donné un aspect sémitique à une catéchèse qui eût été dans le style humaniste. — où πᾶς n’est pas « personne » comme dans Mt. xxiv, 22, car la négation ne porte pas sur le verbe à la mode hébraïque, mais sur le mot πᾶς, qu'elle restreint. .
7:22
ἐν ἐκείνῃ τῇ ἡμέρᾳ en soi peut être un terme technique eschatologique pour désigner le grand jour du jugement (d’après Is. x, 20 etc.); Euth. ἡμέραν ἐχείνην εἶπε τὴν τῆς χρίσεως, ὡς ἐγνωσμένην καὶ προσδεδοχημένην : cependant ici ἐκεῖνος s'explique suffisamment comme renvoi au verset précédent; c'est le jour où l'on veut entrer dans le royaume. κύριε κύριε (non pas dans Le.) lie au verset précédent: c'est la même scène. — τῷ σῷ ὀνόματι, d'après la plupart (Schan:z, MeNeile, etc.) est instrumental. Cela conviendrait très bien pour les exorcismes et les miracles, opérés par l’invocation d’un nom divin, selon l'usage des exorcistes juifs (Act. xix, 13) et des païens. Mais comment peut-on prophétiser par le moyen du nom de Dieu? Dans ce cas on se présentait au nom, c'est-à-dire de la part de Dieu (Jer. xiv, 14 avec ἐπί; xxxiv, 12 avec le datif). Aussi bien dans les cas d’exorcismes (Me. 1x, 38) ou de miracles (Act. τι, 6) tentés ou opérés au nom de Jésus, la formule est ἐν τῷ ὀνόματι, Il faut donc admettre qu'ici le premier terme « prophétisé » donne le ton à tout le reste, le sens étant « en prenant qualité de mandataires de Jésus ». On évite ainsi d'entendre le datif d’abord dans ce sens, puis dans le sens instrumental, ce qui serait obscur. D'ailleurs la prétention des personnages est bien d'avoir été Les messagers de Jésus, agissant pour son compte. Le fait d'opérer un miracle en la vertu d'un nom divin ne créait pas les mêmes titres à une récompense, d'autant que d’après les idées courantes, l’exorciste exerçait par là presque une violence sur l'être divin (Cf. Jac. v, 10 ἐν τῷ ὀνόματι mais sans ἐν d'après la tradition d’Antioche, qui prouve du moins pour l'usage grec). Ceux qui parlent sont sans doute très fiers des actions extraordinaires qu'ils ont‘faites, mais ils comptent surtout sur ce que Jésus devait leur en savoir gré : τῷ σῷ ὀνόματι trois fois en tête est très pressant.
7:23
ὁμολογέω, être d’accord, d'où avouer; ce ne peut être le sens ici, mais plutôt : « déclarer ouvertement » (Schanz); le mot a peut-être été choisi parce que c’est le moment où Jésus reconnaît et proclame les siens (x, 32). — οὐδέποτε, avec l'aoriste suppose que ces personnages n'ont jamais connu la conversion du cœur. Ce sont dans la force du terme des faux-frères qui se sont joints aux disciples par les dehors seulement. Luc a employé le terme plus général οὐχ οἶδα. Dans Mt. les dernières paroles ressemblent au Ps. νι, 9 ἀπόστητε ἀπ᾽ ἐμοῦ πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν, mais dans un contexte bien différent. Quoique ἀνομία soit peut-être ici une réminiscence du psaume, le terme est parfaitement en situation; le rejet de la volonté du Père est la désobéissance à la loi morale et religieuse (cf. χα, 44 ; xxur, 38; xxiv, 42, + pour les évangiles).
7:25
11 est très malavisé de supprimer les καί (Deb. ὃ 492) avec 6 lait. et quelques Pères, sous prétexte que l'asyndeton fait plus d'effet. Les καί sont sémitiques, évités par Le. βροχή a un très grand intérêt. Phrynicus {(Lobeck, p. 341) a réprouvé βρέχειν dans 16 sens de pleuvoir, mais Lobeck ἃ cité plusieurs passages où βροχή signifie la pluie. C'est le sens dans Ps. LxvIt (68), 10, et certainement ici (Vg. syrr. sah. boh.), car s’il s'agissait d'une inondation, Mt. ne dirait pas que les fleuves viirent, mais qu'ils débordèrent. Il fait donc allusion aux pluies torrentielles de l'hiver en Palestine, qui donnent naissance à des torrents, parfois très violents et qui emportent tout; cf. ἀβροχία — ἀνομθρία Jos. Ant. VIN, ται, 2. Mais les papyrus ont prouvé que βροχή signifiait aussi irrigation (MM.), et c’est ce que Le. ἃ compris; preuve décisive qu'il a connu les discours sous une forme grecque; d’ailleurs sa description peut étre comprise partout, tandis que celle de Mt. est palestinienne. Il est rare que le vent renverse une maison. Mais outre que 16 vent est l'accompagnement inéluctable des grandes pluies, il est quelquefois assez violent pour abattre des toits et même des murs en terre battue, comme nous l'avons vu à Jéricho en 1912. 28, etekecey (THV) et non συνετελέσεν (5).
7:26
Dans Mt. la maison est bâtie sur le sable. ἄμμος dans l'A. T. est qualifié le plus souvent de sable de la mer, mais c’est aussi une terre meuble comme celle de l'Égypte (Ex. un, 42; cf. Gen. x, 16). On peut songer en Galilée à ces terres légères qui sont au sud du lac ou dans la plaine de Genésareth. Choisir un pareil sol est insensé. C'est ainsi que la parabole de Mt. est parfaitement cohérente. Personne dans le pays ne se soucie de faire des fondations profondes : le sage bâtit sur la roche, l’autre sur un terrain peu résistant. — Luc qui avait insisté sur la peine prise pour asseoir le fondement sur la pierre n’est pas moins cohérent en notant cette fois l'absence de fondement ; le premier constructeur ἃ pris beaucoup de peine, le second ne s'en donne aucune. Et comme l'application se fait sur les œuvres, la parabole tourne un peu à l'allégorie, ce qui ne lui donne point une saveur plus primitive.
7:27
Parallélisme exact, selon les habitudes sémitiques, tandis que Le. ἃ évité de se répéter. — ἔπεσεν el πτῶσις, se rattachant à la même racine, conslituent une négligence de style que Le. ἃ évitée. Nous venons de suggérer la principale différence dans l'application entre Mt. et Le. Luc ἃ sans doute pensé que l'intelligence ne laissait rien à désirer de la part de celui qui ἃ non seulement écouté, mais pris le parti d’être disciple. Seulement il faut prendre de la peine. De même que quiconque n'a pas pris la peine de creuser des fondations est exposé à voir tomber sa maison au jour de l'imondation; ainsi celui qui ne pratique pas résolument ce que le Christ ἃ enseigné se laissera emporter par l'épreuve. Mt. n'a pas dit expressément que l'auditeur avait déjà fait la démarche d'être disciple, mais il le suppose évidemment, L'auditeur a cherché un abri dans la doctrine de Jésus, elle lui plaît, il y veut adhérer. Mais s’il ne pratique pas ce qu'on lui enseigne, iln'a même pas compris ce que Jésus lui demande, faire la volonté de son Père. C’est par là seulement qu'il sera tout entier fixé dans le bien, à l'abri des tentations les plus violentes. Sinon il n'est qu'un esprit volage, sans consistance, et la moindre difficulté emportera même son instable conviction. 1 Dans l'entourage de R. Tarphon à Lydda, on discutait sur la valeur comparée 1 de l'étude de la Thora ou des œuvres, et quel devait être le fondement (Qiddou- Chin 40); Tarphon tenait pour les œuvres et Agiba pour la doctrine. Vers le même temps (430 ap. J.-C.), Elicha ben Abouya disait : « Celui qui a beaucoup de bonnes œuvres et sait bien résoudre les difficultés d'après la Loi, à qui ressemble-t-il? ἃ un homme qui en construisant .met d’abord des blocs de pierre, puis des briques. Les flots qui viennent battre la construction ne peuvent l’entraîner de sa place. Au contraire celui qui a de grandes connaissances de la Loi, mais peu de bonnes œuvres, à qui ressemble-{-il? Α un homme qui en bâtissant met d’abord les briques, ensuite les blocs; le bâtiment tombe pour un peu d’eau. » Mais cela n'est que dans Aboth de R. Nathan (c. 24; pas avant le vie s.), et comme l’a très bien vu Jülicher (1r, 267), cette comparaison étudiée ne peut être la source de la parabole évangélique. S'il y ἃ dépendance, c’est Elicha qui a voulu préciser ce que Jésus avait dit fortement et simplement.
7:1
Matthew, Apostle, Evangelist, Saint
… 1st century and the beginning of the 2nd. Compare, for example, the First Epistle to the Corinthians, written by St. Clement of Rome around 95, with M. in these points: "Be merciful and you will obtain mercy" (First Corinthians 13:2 with Mt. 6:14-15; 7:1-2, 12); "Woe to that man, better for him if he had not been born" (First Corinthians 46:8 with Mt. 26:24; 18:6). Other interesting parallels are noted in the Didache (8:2 with Mt. 6:9 ff.; …
… Scripture also insists in this sense (v., for example, Mt. 7, 1; Lk. 6, 37; Rom. 14, 4; I Cor. 4, 5; I Cor. 4, 5, etc.). …
… The new covenant foretold by Jeremiah (31:33) entails a new law, wholly interior (Mt. 5:6-7), which requires many virtues and the exercise of renunciation from those who wish to «enter into life» (Mt. 19:17); for narrow is the way that leads to it (Mt. 7:1-14). The good, the blessed are characterized by the virtuous life; purity, mercy, humility, simplicity, fidelity, constancy (Mk. 5:2-12); their life is like the anxious search for a transcendent …
7:6
… Holy is his Gospel, which must not be exposed to the impure (Mt. 7:6); holy is his truth, «Sanctify them in the truth, thy word is truth» (Jn. 17:17); «Grace and truth came through Jesus Christ» (ibid. 5:17). From Jesus Christ there springs, through …
Matthew, Apostle, Evangelist, Saint
… mercy" (First Corinthians 13:2 with Mt. 6:14-15; 7:1-2, 12); "Woe to that man, better for him if he had not been born" (First Corinthians 46:8 with Mt. 26:24; 18:6). Other interesting parallels are noted in the Didache (8:2 with Mt. 6:9 ff.; Did. 9:5 with Mt. 7:6; furthermore many other passages listed by F. X. Funk, Patres Apostolici, I, Tübingen 1901, p. 640). The so-called Epistle of Barnabas cites (4:14) with the formula "it is
7:7
… his creatures, forgives their faults, embraces again the prodigal sons whenever they return to the father's house, so badly abandoned, helps them toward obedience and the practice of his precepts (cf., for example, Mt. 6, 24; 34; Lk. 15, 11 ff.; Mt. 7, 7-12).
… 1), establishes that prayer is necessary for salvation by necessity of means, and adds "the Scriptures are only too clear which show us the necessity we have of praying if we wish to be saved"; he supports his assertion on Lc. 18, 1; Mt. 26, 41; Mt. 7, 7, on the fact that without Grace we cannot do any good (Io. 15, 5) and that God grants the help of Grace, by ordinary providence, only to one who prays, on the authority of the saints, …
… "orazione": petitions δεύσεις; praises προσθυμεί; deprecations ἐντεύξεις; thanksgivings εὐχαρισνίαι (I Tim. 2, 1). In Sacred Scripture there is ordinarily question of impetratory or petitionary "orazione" (Ps. 4, 2; 16, 1; 38, 13), which God grants (Mt. 7, 7; Lc. 11, 5-13; Io. 16, 24). St. John Damascene defines "orazione" as petitio decentium a Deo (De Fide, loc. cit.): cf. St. Thomas (Sum. …
7:12
Religions, Comparative Study of
… Man, in fact, cannot fail to notice or to feel the contradiction he accepts, the distortion he imposes on himself by doing to others what he would not wish done to himself (Tob. 4, 16; Mt. 7, 12; Lc. 6, 31). This is certainly enough to make even primitive peoples understand certain elementary duties of justice and charity, which the family, the tribe, the nation ordinarily …
7:13
… with the "doctrine of the Apostles," Acts 2:42; cf. Tit. 1:9), a precious document of the sub-apostolic age, is a vestige of the moral catechesis of the Apostles, especially in its first part (chaps. 1-6), which under the form of the "two ways" (cf. Mt. 7:13 f.) contains the principal norms of Christian life, with long lists of sins that find a counterpart in the apostolic letters (cf. Rom. 1:29; Gal. 5:19 f.; I Tim. 1:9 ff.; II Tim. 3:2 ff.).
… The moral life, virtue, always demands a choice, and therefore sacrifice (Mt. 7:13; 11:34; 16:24): serene equilibrium, harmony, is not obtained in this life, which is a life of struggle, but only in the next.
7:15
… Therefore Jesus, who unmasks the false prophets (Mt. 7:15; 24:11, 24), announces a "judgment" of condemnation and not of revenge for Israel.
… Traité de l'amour de Dieu, ch. 6). Effective charity, that is, the unshaken resolve to obey God, to fulfill his will in all things and to please him in everything, and the execution of it, is the effect of the former, demonstrating its genuineness (Mt. 7:15-27; Lk. 6:43-49; Jn. 14:15-21), and is a valid criterion for judging of true charity toward God.
7:16
The expression "fruit" seems connected with Mt. 7:16-18; "the good tree brings forth good fruits." The fruits of the good tree are a natural product, savory, pleasant. …
… Then he truly remits and cancels sins (Denz-U. 792, 799), since what matters to him is not exterior legalism, the righteousness of whitened sepulchres, but the interior renewal of man who, like a tree, bears good or bad fruit according to his interior state (cf. Mt. 12:33-35; 7:16-20; Lk. 6:43-46). The Lamb who takes away the sins of the world (Jn. 1:29) certainly cannot be content to cover man's sins, but brings a true interior purification and works an interior …
7:21
… It is conceived above all as interior religiosity, without which there is no true prayer nor fasting nor charity toward neighbor (Mt. 6:1-33). It has as its ideal norm the perfection of the Heavenly Father, to whom we conform by following his will (Mt. 5:48; 7:21), as its immediate norm Christ, to be reproduced by remaining united to him as the branches to the trunk (Mk. 8:34; Jn. 15:4-5); it has its reward in the beatitudes (v.).
… Its religious ideal is "righteousness" (v. Mt. 7, 21 in 4, 2 [non-canonical formulation?]; 11, 7; 12, 1; 18, 2; 19, 3), but perhaps in the sense of an ascetic surpassing of common "righteousness." The author invites Christians to leave …
… Sermon on the Mount: there he shows himself the definitive revealer of the will of the Father, who has the same authority as God, whose law he perfects, and who wishes to initiate his own into intimacy with the Father (cf. Mt. 5:45. 48; 6:4. 6-18. 25-34; 7:21). The Pater noster, placed by St. Luke on a more reliable occasion, during the journey to Jerusalem for the feast of Tabernacles, is the revelation of the new spirit of filial confidence …
is perfect" (1 Jn. 2:3-6; 2 Jn. 6; cf. Mt. 5:19; 7:21-23; 12:46-50; Lk. 11:27-28). Such recommendations, proportionate to the attraction exercised over them, prevented those whom Christ had constituted his "witnesses" from permitting themselves, …
7:22
… Lk. 3:21). Jesus acts as God: he forgives sins (Lk. 5:20), perfects and completes the law of God (Mt. 5:21), is master of the Sabbath (Mt. 12:8; Mk. 3:1), is judge of all men and promises eternal life to those who love him above all things (Mt. 7:22 and 25:31; 8:21 and 10:37; 19:21; Lk. 9:59 and 6:22; Mk. 10:21); only the Son knows the Father perfectly, as the Father knows the Son (Mt. 11:27 and Lk. 10:22). Peter's cry: …
7:24
… The whole discourse gives the impression that this is not an ordinary prophet who speaks in the name of God, and urges men toward God: J. demands for himself what the prophets had asked for God: "whoever hears my words and puts them into practice..." (Mt. 7:24). In this fact there is "a fundamental truth that dominates the whole Gospel, and illuminates the problem of the C.: it is on the relations with the C. that the religious value of …
Primacy of Saint Peter and of the Roman Pontiff
… Peter is constituted the foundation of the Church (cf. Mt. 7:24), that is, the cause of its stability and compactness; he will be the holder of the keys, that is, of the supreme power, God's superintendent in the Church; therefore a) to Peter is …
7:32
… fig. 2). Artists represent Jesus Christ in the act of performing miracles by means of different gestures, as is read in the Gospel texts, that is, the Lord is implored to lay his hands (in the Greek text), his hand (in the Latin text [Mk. 5:23; 7:32; Mt. 7:32]) on the sick, or simply to touch them (Mk. 8:22); he puts his fingers into the ears of the deaf-mute and moistens his tongue with his saliva (Mk. 7:33); he lays his hands instead …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.