Thomas Aquinas Commentary Matthew 12:22-37

"Then was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that the dumb man spake and saw. And all the multitudes were amazed, and said, Can this be the son of David? But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub the prince of the demons. And knowing their thoughts he said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. Or how can one enter into the house of the strong [man,] and spoil his goods, except he first bind the strong [man]? and then he will spoil his house. He that is not with me is against me, and he that gathereth not with me scattereth. Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come. Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. The good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things. And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." — Matthew 12:22-37 (ASV)

Above, the Lord refuted those who were slandering both His doctrine and His life; here, however, He refutes those who disparage His miracles. And first, a miracle is related; second, the perversity of the detractors is related; and third, their refutation is related. The second is where it is said, And all the multitudes were amazed; the third is where it is said, And Jesus knowing their thoughts, said to them, etc. Concerning the miracle, two things are related. First, a multiple sickness is related, and second, the perfect cure is related, where it is said, And he healed him, so that he spoke and saw.

He says, therefore, Then was offered to him one possessed with a devil. Another account of the miracle is found in Luke 11 in different words. But it is not unfitting that what is told in one account is passed over in silence in another. The Gentiles are signified by this man, or the sinner is signified by him, who has a devil insofar as he is a servant of sin, because, he who committeth sin is the servant of sin (John 8:34). The sinner is blind, having been deprived of grace; hence, We have groped for the wall, and like the blind we have groped as if we had no eyes, etc. (Isaiah 59:10). Likewise, he is mute as to the confession of the faith. In Psalm 38:3, it is said, I was dumb, and was humbled, and kept silence from good things. And in a different place it is said, Because I was silent my bones grew old (Psalms 31:3).

The perfect healing follows, And he healed him, by eliminating his muteness, so that he spoke, and He also healed him by eliminating his blindness, so that he saw. Hence, perfect healing was given; Who forgiveth all thy iniquities: who healeth all thy diseases (Psalms 102:3). Hence, He did not send him away either blind or mute. The effect of the miracle follows: And all the multitudes were amazed, etc. Likewise, their praising follows; hence, they said, that is to say, they were praising Him, saying, Is not this the son of David? It had been promised in the prophets that Christ would be born of the seed of David: I will raise up to David a just branch (Jeremiah 23:5). And, moreover, what was said above seems to be fulfilled: Because thou hast hid these things from the wise and prudent, and hast revealed them to little ones, etc. (11:25). Hence, the crowds were praising Him.

But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils, who is the god of Accaron, as it is stated in 4 Kings 1. He is called the god of the flies on account of the very filthy ritual of the blood that was offered, because of which, many flies were gathered together. For that reason, they supposed him to be the devil who was the chief of the devils, and for which reason, they supposed devils could be cast out by his power; I will go therefore to the great men, and will speak to them (Jeremiah 5:5). And shortly afterwards, the verse continues, And behold these have altogether broken the yoke more, and have burst the bonds.

And Jesus knowing their thoughts, etc. In this part the Lord refutes those disparaging His miracles. And first, He argues against the things which were said; second, He argues against those saying these things, where it is said, Therefore I say to you: Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven. He disproves what was said by a fourfold argument. The second argument is where it is said, And if Satan cast out Satan, he is divided against himself. And the third is where it is said, How then shall his kingdom stand? The fourth is where it is said, He that is not with me, is against me. The first is stated very explicitly. First, He states the major premise, when He says, Every kingdom, etc.

There are three types of communities: the community of a household, of a city, and of a kingdom. A household is a community consisting of those who share a common activity; for that reason, it consists of a triple bond: of the father and his children, of the husband and his wife, and of the master and his servant. The community of a city contains all things necessary for the life of man; hence, it is a perfect community regarding the mere necessities of life. The third community is the community of a kingdom, which is a complete community. Because where there is fear of enemies, a single city cannot survive on its own; for that reason, because of the fear of enemies, a community of many cities is necessary, which makes one kingdom.

Hence, just as life is in every man, so peace is in every kingdom; and just as health is nothing other than the equilibrium of the humors, so peace occurs when everything keeps to its proper place. And just as when health begins to fail, a man tends toward destruction, the same is true of peace. For if peace leaves a kingdom, it tends toward destruction. Hence, the ultimate good to be pursued is peace. Therefore, the Philosopher says, “Just as a doctor is for health, so the defender of a republic is for peace.”

For that reason, Christ says, Every kingdom divided against itself shall be made desolate; Their heart is divided: now they shall perish (Hosea 10:2); The child shall make a tumult against the ancient, and the base against the honorable (Isaiah 3:5). And if Satan cast out Satan, he is divided against himself. Expulsion involves a violent action; for that reason, it is necessary that where there is a disagreement, there is also a division, because, Among the proud there are always contentions (Proverbs 13:10).

But someone could say, ‘It is not an expulsion, because he left voluntarily.’ But this does not hold, because such a departure is not an expulsion, for it happens out of obedience to another person commanding; therefore, this would be a voluntary departure. But the fact that they departed unwillingly appears from what was said above, namely, that they began to lament and cry out, And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time? (Matthew 8:29).

How then shall his kingdom stand? Jerome expounds this in reference to the question at hand as follows: How shall his kingdom stand? It is as if He were to say, ‘The devil’s kingdom stands in sinners until Judgment Day, because then all his power shall be reduced to nothing. Therefore, if this were the state of affairs, it would now be the end of the world.’ Rabanus expounds this passage thus: ‘How shall his kingdom stand? Because his kingdom fights against itself: therefore, it has collapsed; and so you should be on your guard against his kingdom.’ Hilary explains this passage thus: How shall it stand? It is as if He were to say, ‘It is from My power that I do what I do, namely, that one devil drives out another. Therefore, I destroy the devil’s kingdom, and from this you should follow Me.’

If I by Beelzebub. Here the second argument is related. If I cast out a devil, I do this either by the devil’s power or by the power of the Holy Ghost. As to which of these it is, you should not disparage Me. And first, He addresses the first possibility; second, He addresses the second possibility, where it is said, But if I by the Spirit of God cast out devils, etc.

He says, therefore, if I by Beelzebub cast out devils, by whom do your children cast them out? Jerome expounds this in two ways. In one way, he expounds this as referring to the exorcists, about whom it is stated in Acts 19, that certain exorcists were casting out devils in the name of Jesus Christ. Hence, if I by Beelzebub cast out devils, by whom do your children cast them out? It is as if He were to say, ‘Your children cast out devils. If you do not slander them, neither should you slander Me. Therefore, you show partiality. Hence, They shall be your judges. Because I cast out devils by God’s power, they themselves shall judge you, as it is said below about the Queen of the South, that she will judge.’ Or it can be expounded as referring to the Apostles, and then Your children are the Apostles.

Now he calls them their children, so that they might be touched with compassion towards them. Likewise, He is chiding them, because they are rebuking themselves. For if these men, who are your children, cast out devils, you could do likewise, if only you were so inclined. For that reason, because these men are aware that I do this by the power given to Me, not by Beelzebub, therefore they shall be your judges, not only through comparison, but by their authority, as it is stated: You also shall sit on twelve seats judging the twelve tribes of Israel, (Matthew 19:28).

But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. It is as if He were to say, ‘He is foolish who pushes away from himself what is for his own good; now this, namely, to expel demons, is for your good. From this, therefore, you can gather that I cast out devils by the Spirit of God, because the Holy Ghost is the finger of God, just as the Son is the hand of God. Nevertheless, it does not follow from this that there is some invocation of the Holy Ghost, but, on the contrary, this happens solely by My own power.’ Hence, if I by the Spirit of God cast out devils, etc.

But why then is the casting out of devils said to occur by the Holy Ghost? It is because love and goodness are appropriated to Him; for that reason, driving out the devil is as fitting for no Person as for the Person of the Holy Ghost.

Is come upon you; The kingdom of God is within you (Luke 17:21). And you can know that this driving out is accomplished by Christ, and that this is for your benefit, hence, He says, upon you. Or, The kingdom of God, that is God’s dominion over men; For he must reign, until he hath put all his enemies under his feet (1 Corinthians 15:25). If, therefore, the devils already begin to be trampled, God’s kingdom and dominion has already come upon you. Or how can anyone enter into the house of the strong, etc.?

Here the third argument is related, by which the Lord intends to refute the words of the Pharisees, and it is an argument from what commonly happens to men. Because when someone is powerful in his own house, he cannot be cast out of it, nor can his goods be plundered, unless someone stronger overcome him. But Christ plundered the goods of the devil by expelling him from men, in whom he dwells as in his own goods. Therefore, Christ is stronger than him.

And He gives this argument using these words: The strong. This is the devil, who is said to be strong from his power; There is no power upon earth that can be compared with him (Job 41:24). And he is made stronger by a man’s consent, because he who consents gives the devil power beyond his own; They shall fight brother against brother, city against city, and I will deliver Egypt into the hand of cruel masters (Isaiah 19:2–4). This house is the world, or the congregation of sinners, not because the devil created the world, but because, by consenting to sin, it obeyed him; hence, he is called The prince of this world (John 12:31). His goods, or, more literally, his vessels, are men.

A vessel can be taken in two ways. A vessel is called a vessel of something because it is full of that thing, as a vessel of water is called so because it is full of water, or a vessel of oil is called so because it is full of oil. In this way, some men are called vessels of the devil because they are full of the devil, and this is regarding the body, as, for example, those obsessed by the devil. But regarding the soul, some men are full of the devil, whose hearts are full of the devil’s will, as, for example, it is said of Judas. Sometimes certain instruments, appointed for some particular function, are called vessels. Hence, he is called a vessel of the devil, who gives an occasion of sin to others.

And in whatever way it is taken, Christ plundered the vessels, or goods, of the devil; Despoiling the principalities and powers, he hath exposed them confidently in open shew, triumphing over them in himself, etc. (Colossians 2:15). Nevertheless, this does not suffice unless He bind the strong; hence, it is said, unless he first bind the strong. What is this binding? It is that the power of harming, which the devil has from himself, is held back by God. Hence, by the power of his nature, the devil can do many things, but is held back by God’s power, just as a man who is bound is held back from executing what he wills. Hence, it is said, To bind their kings with fetters, (Psalms 149:8). And then he will rifle his house, because once he has been bound, the men bound by him will be set free; The captivity shall be taken away from the strong: and that which was taken by the mighty, shall be delivered (Isaiah 49:25).

He that is not with me, is against me. Here the fourth argument is related, and here He reaffirms all the previous arguments. For some could say, ‘If you take away the devil’s goods by victory, your argument would be valid; but you do not triumph by might, but by suffering, and thus it is not a proof because you are bound.’ For that reason, He states a fourth argument. The argument is this: those who agree in any one thing perform similar works; hence, those who do similar works do not hinder each other. But I do works opposed to them. Therefore, He that is not with me, is against me.

First, He puts forth the argument in general; second, He exemplifies the argument in particular. He says, therefore, He that is not with me, etc. ‘And the devil is obviously not with Me, because he is opposed to My works’; What concord hath Christ with Belial? (2 Corinthians 6:15). Now the fact that the devil is against Him is stated in Sirach 33:15: Life is against death, so also is the sinner against a just man; in this way, the devil, who is the father of sin, is against man. But in what is he opposed to Him? And he that gathereth not with me, scattereth. For the Lord gathers; He shall gather together the lambs with his arm, and shall take them up in his bosom, and he himself shall carry them that are with young (Isaiah 40:11). The devil, on the other hand, scatters apart; hence, The wolf casteth and scattereth the sheep (John 10:12).

But in Luke 11:50, it is stated, He that is not against you is for you, etc. Here, however, He seems to say the contrary. Chrysostom says that both are said particularly. Hence, it is not understood universally, but in a particular instance, and specifically, that ‘he who does not have a covenant with Me, is against Me.’ Hence, there He was speaking regarding His disciples, here, however, He is speaking regarding the devils.

Or we can say otherwise, that it can be understood in one way concerning God, and another way concerning men. It is undisputed that God is the natural end towards which all things tend; for that reason, he who is not with God must necessarily be separated from Him; hence, Why do you halt between two sides? If the Lord be God, follow him (1 Kings 18:21). But the relation of one man to another is not so, and thus, it follows that he who is not for Me [as man], is not on account of this against Me [as God].

Therefore I say to you: Every sin and blasphemy shall be forgiven men, etc. After refuting their words, here He denounces them. First, He denounces them on account of the gravity of their sins; second, on account of their wicked intention; and third, on account of their future judgment. The second is where it is said, Either make the tree good, etc. The third is where it is said, But I say unto you.

About the first, He does two things. First, He premises certain general statements, and second, He explains them, where it is said, And whosoever shall speak a word against the Son of man, etc. He says, therefore, ‘You say that the miracle was performed in that manner, Therefore I say to you, etc.’ He makes two statements. First, He makes a statement about the remission of sin in general: I say: Every sin, namely, sins of deeds, and blasphemy, namely, sins of words, shall be forgiven men, namely, if they repent. Hence, it is said, Who forgiveth all thy iniquities: who healeth all thy diseases (Psalms 102:3). And elsewhere it is said, Blessed are they whose iniquities are forgiven, and whose sins are covered (Psalms 31:1). And in saying this, the opinion of Novatians, who said that not all sins are forgivable, is destroyed. Here, however, it is said that every sin is forgivable.

Second, He presents a particular sin which is not forgiven, saying, But he that shall speak against the Holy Ghost, it shall not be forgiven, that is, a willful sin of blasphemy, namely, when one blasphemes through certain malice. And these statements are said generally. Then He proceeds to the particular sin of blasphemy, and He explains the two general statements. And first, He explains the first statement. So it is said, that every sin, etc. ‘And because this is true, I show this to be true of this instance, because a blasphemy against the Son is forgivable.’ Hence, Whosoever shall speak a word against the Son of man, it shall be forgiven him, namely, if he repent. But he that shall speak against the Holy Ghost, it shall not be forgiven him neither in this world, nor in the world to come. And, as Augustine says, these words are difficult, because there are no stronger words in the Gospel. It should be said, therefore, that there are three ways of expounding this passage. Some men expound it literally, namely, that these men were seeing the miracles that He was performing, and the works of the Holy Ghost, and they were saying that He had an unclean spirit; for that reason they were blaspheming against the Holy Ghost.

Others say that both statements should be referred to the Person of the Son. But in the Son there are two natures, the divine and the human natures; and, according to this, He is both an Spirit and Holy. Hence, the Son is called the “Holy Ghost,” not according to the meaning of the words themselves, and Hilary expounds the passage this way.

And there is another opinion: Whoever says something out of weakness against the Son and against His human nature has an excuse; but whoever speaks against His divine nature has no reason to be pardoned. Others expound the passage as referring to the Holy Ghost, in that He is the third Person in the Trinity. Hence, whoever speaks against the Son of man, that is, His human nature, shall be forgiven; but he who speaks against the Holy Ghost performing miracles, that man does not receive pardon. This seems to be the most complete explanation of the passage, and the context seems to support this.

But Augustine objects as follows: It is well-known that all pagans blaspheme, because they do not believe the Holy Ghost is in the Church. Likewise, many heretics blaspheme for the same reason, and, nevertheless, the way of pardon is not closed to them. Moreover, many Jews act in a similar manner, etc.

But someone could say, ‘This passage must be understood to apply after the faith has been accepted.’ But I reply to this, ‘If this were so, then should not forgiveness be refused to him if he repents?’ Again, He does not say, ‘Whatever Christian,’ but instead He says more generally, Whosoever. Therefore, how can this question be solved? Augustine solves it in two ways. One explanation is given in De Sermone Domini in Monte, and he retracts that explanation.

But He gives another explanation in His book, De Verbis Domini. Hence, you should understand that a blasphemy is not defined as ‘against the Holy Ghost’ merely by the act itself, but rather it is understood as such from the manner of sinning. Goodness, charity, and love are attributed to the Holy Ghost; goodness corresponds to malice, charity corresponds to envy. If someone, therefore, knowing the truth, out of malice disparages the truth, he sins against the Holy Ghost. Likewise, if someone sees the deeds of holiness in someone, and out of envy disparages them, he sins against the Holy Ghost.

For envy of holiness, not of a person, is an unforgivable sin, not because it is impossible for it to be remitted, but because the stain of the sin is so great that by Divine justice it happens that the one who commits this sin does not repent.

Hence, those who were saying that He was casting out devils by Beelzebub were not sinning against the Holy Ghost, as Augustine says, because they had not come to the depths of malice, etc.

But He began to say this, not because they did this, but so that they who had begun might take heed that they not come to this state. Augustine reproves and retracts this interpretation, because thus there would be someone in a state for whom one ought not to pray, which is not true for wayfarers.

For that reason, he expounds it differently in His book De Verbis Domini, and it is this: Note that He did not say, ‘Whosoever shall say a word of blasphemy,’ but instead, A word, indeterminately.

But such an expression, which is used indeterminately, is sometimes not meant universally, but particularly, as for example, If I had not come and spoken to them, they would not have sin (John 15:22). “Sin” is not said simply or universally, but rather, they would not have the sin of unbelief. So, in like manner, He said a word; it is not any word whatsoever, but a particular type of word, which if it is said, is unforgivable.

Now what kind of word it is, Augustine says. The Holy Ghost is charity, by which the members of the Church are united to their Head, Christ, and every sin is remitted by the Holy Ghost. Because, even if the whole Trinity remits every sin, it is appropriated to the Holy Ghost on account of love. Therefore, he who has an impenitent heart speaks against the Holy Ghost. Hence, impenitence itself is opposed to the charity of the Holy Ghost.

Hence, not whoever shall speak any word whatsoever, but this word, namely, the word of impenitence, and that word is unforgivable. And He says, Word, not “words,” because it is customary in Scripture to call many words one word; for example, in Isaiah the Lord often says, ‘You shall say my word,’ although He says many words to him. Hence, He does not contradict what was said above, where it was stated, Therefore I say to you: Every sin and blasphemy, etc., because he who shall speak this word against the Holy Ghost, blasphemes. Thus, when a certain teacher was asked what is the sin against the Holy Ghost, he said, “Impenitence treasures up wrath for itself.”

But what does He mean when He says, it shall not be forgiven neither in this world, nor in the world to come? Are not some sins forgiven in the world to come? Augustine says that there are not. Therefore, it is not said that some sins are forgiven in the present life and others in the future; rather, it follows that sin is forgiven here in such a way that the forgiveness obtained here is effective in the future life.

Or it can be expounded otherwise: that certain sins, namely, mortal sins, are forgiven in the present life, but other sins, namely, venial sins, are forgiven in the future life. For example, if a man dies with some venial sin on his soul, it is certain that it is forgiven. Hence, some mercy will be in the future life, because then a man will still be a wayfarer.

Chrysostom expounds this passage very clearly and he says that here He speaks about two types of blasphemy: blasphemy against the Son of man, and against the Holy Ghost. These men were blaspheming the Son of man because they were saying that He was a wine drinker. Likewise, their other blasphemy was against the Holy Ghost, because they were saying that He was casting out devils by a demonic spirit. About the first, they have an excuse, that they did not know the truth. But as to their speaking against the Holy Ghost, they did not have an excuse, because they should have known the Holy Ghost through the Scriptures, and, for that reason, their sin will not be forgiven.

But what is it that He says, neither in this world, nor in the world to come? This is said because some sins are punished in this world, others are punished in the world to come, still others are punished here and there. Some sins are punished only in this world, as is evident in penitents. Some sins are punished only in the world to come, such as those about which it is said, They spend their days in wealth, and in a moment they go down to hell (Job 21:13). But a sin that is punished both here and in the world to come is the sin against the Holy Ghost. Hence, it shall not be forgiven him neither in this world, nor in the world to come. This is not because its forgiveness can occur in the world to come, but because its punishment will be in the world to come. Hence, the sense is that it will not be forgiven; moreover, one suffers its punishment in this world and in the world to come. This is what the Saints say concerning this sin.

It should be noted, however, that the Master in the Sentences (Book 2, Distinction 43) makes a distinction, and assigns six kinds of sins against the Holy Ghost:

• Despair
• Presumption
• Impenitence
• Obstinacy
• Resisting the known truth
• Envy of our brother’s spiritual good.

Hence, they are said to sin against the Holy Ghost, who sin against the things appropriated to the Holy Ghost. To the Father is appropriated power; to the Son, wisdom; and to the Holy Ghost, goodness. Therefore, he is said to sin against the Father, who sins out of weakness; he is said to sin against the Son, who sins through ignorance; he is said to sin against the Holy Ghost, who sins through malice.

But it should be known that to sin through malice occurs when a man sins voluntarily, which is through a specific kind of malice. This happens for one of two reasons: either because he has an established inclination to sin, or because the deterrents from sin are removed. For when some man commits many sins, a habit of sinning remains in him as a result, and in this way he sins by choice. Likewise, someone sins when what withdraws him from sin is removed.

Now a man is withdrawn from sin through the hope of eternal life. Hence, he who does not hope for eternal life sins through a specific kind of malice; Who despairing have given themselves up to lasciviousness (Ephesians 4:19). Hence, he who sins through such an inclination sins against the Holy Ghost, namely, from the fact that he departs from that which withdraws him from sin.

Now this happens in six ways. For in God there are mercy and justice. From the contempt of His mercy arises despair; from the contempt of His justice arises presumption. Likewise, regarding the turning away from God, when a man turns to a perishable good, this is obstinacy. Again, regarding the turning away from God, when a man does not intend to return to God, thus impenitence arises. Similarly, regarding the remedy—namely, faith and charity—there arises resistance to the known truth, and envy of our brother’s love. These are the sins against the Holy Ghost.

If, therefore, there is actual impenitence, in these circumstances he is not forgiven—not because he cannot be forgiven in general, but because it is not easily forgiven, since he does not have any reason for being forgiven, but can only be forgiven by God’s grace. It is as if someone who has a fever, namely, a tertian fever, has sufficient strength that he can be cured; but one who has a semi-tertian fever does not have sufficient strength that he could be cured by his own means, because he is not cured except by divine aid.

He continues, Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. Above, the Lord refuted the Pharisees’ conduct, in that they were speaking against His works, by showing the gravity of their sin; now He refutes their saying that His doctrine was perverse. And first, He gives an analogy; second, He applies it; and third, He tells its meaning. The second is where it is said, O generation of vipers, etc.; the third is where it is said, out of the abundance of the heart the mouth speaketh. About the first, He does two things. First, He puts forward an analogy; second, He brings forth evidence, where it is said, For by the fruit the tree is known.

He says, therefore, Either make the tree good and its fruit good, etc. This passage is interpreted in two ways. One interpretation is according to Chrysostom and Jerome; another is according to Augustine. According to John Chrysostom, it is interpreted as follows: He wishes to show their rebuke to be unreasonable; hence, He compares a man’s actions to his life, as the fruits are to a tree. If someone sees a good fruit, he judges the tree to be good; similarly, if, on the contrary, he sees a bad fruit, he judges the tree to be bad.

These men were seeing Christ’s actions, for instance, He was expelling demons, and this was good; therefore, ‘what you say is very unreasonable.’ He proceeds very well from the effect to the cause, as the Apostle says, For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, etc. (Romans 1:20). Hence, He intends to say, ‘Either you,’ namely, the Pharisees, ‘make,’ that is, concede, ‘that if the fruit is good, then the tree is good’; or, ‘make,’ that is, ‘say,’ ‘that if the fruit is bad, then the tree is bad. And you cannot say this.’

Augustine, however, relates this passage to the question at hand. They were saying that He was casting out devils by Beelzebub. Therefore, He wishes to show from what root this accusation originated; namely, from the malice of their hearts. For that reason, He says, Either make. Here, two admonitions are given. The first one pertains to merit, and it is said so that it might happen. Make, etc., and make an effort that you may be a good tree, and then there will be good fruit and good words. What follows is in order that they might be careful, namely, or make the tree evil, and its fruit evil. Otherwise, you are motivated by malice, and so you will be an evil tree, and then there will be evil fruit; I planted thee a chosen vineyard, all true seed: how then art thou turned unto me into that which is good for nothing, O strange vineyard? (Jeremiah 2:21).

The supporting evidence that follows, For by the fruit the tree is known, etc., is in accord with both of these interpretations, because by good fruit a good tree is known and by bad fruit a bad tree is known. O generation of vipers, etc. And these words are added in different ways according to the different interpretations. According to Augustine, it is a kind of application of the question at hand as follows: It was said, Either make, etc. ‘And you do evil. You are the evil tree, and because the tree is evil, you do evil, because you cannot say good things.’

According to the interpretation of the others, He shows from what this malice originates, and He calls the Pharisees a generation of vipers, because they, who from their youth have malice, retain it more firmly; and so their malice is called the malice of a viper; A young man according to his way, even when he is old, he will not depart from it (Proverbs 22:6). For that reason, often men who have evil parents are more predisposed to evil; We acknowledge, the iniquities of our fathers (Jeremiah 14:20). Hence, it is good that a man subjects himself and becomes accustomed to good deeds.

The nature of a serpent is similar, because they spew venom with their tongues, and evil men behave in this manner; The viper’s tongue shall kill him (Job 20:16). And in Psalm 139:4, it is said, They have sharpened their tongues like a serpent. For that reason, He says, how can you speak good things? He does not say ‘do good things’ but ‘speak good things,’ because you are children of a viper, which harms with its tongue. For that reason, since you are imitators of your fathers’ crimes, how can you speak good things? It is as if He were to say, ‘you cannot do so.’

And then He gives the meaning of the analogy. And first, He gives the meaning in general; second, He does this in particular, where it is said, A good man out of a good treasure bringeth forth good things, etc. He says, therefore, ‘You are unable to speak in this way.’ Why? Because you are evil. Why? For out of the abundance of the heart the mouth speaketh, because words are signs of ideas.

He says, Out of the abundance of the heart, because, according to Chrysostom, when someone speaks out of malice, it is a sign that greater malice is in his heart, because, in regard to that which he keeps to himself, he has nothing to fear, having little fear of God. Therefore, when someone utters something out of malice, it is a sign that there is more inside of him which he does not dare utter. For that reason, He says, Out of the abundance of the heart the mouth speaketh. And it is out of the abundance of malice, inwardly, that the mouth speaks, and this is in regard to something good or something evil. Hence, The word of the Lord came in my heart as a burning fire, etc. (Jeremiah 20:9). Likewise, in regard to something evil, a man acts similarly, because some men conceive something out of malice that they cannot keep to themselves; The spirit of my bowels straiteneth me, etc. (Job 32:18).

A good man out of a good treasure bringeth forth good things. That which He had said, Out of the abundance of the heart the mouth speaketh, He expounds in detail. The word that goes out from the thought is like a gift that goes out from a treasure. Hence, if the thought is good, the word is good, and vice versa. The good treasure is knowledge of the truth and fear of the Lord; Riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isaiah 33:6). Likewise, an evil treasure is an evil thought. And from this nothing comes forth except evil; Treasures of wickedness shall profit nothing (Proverbs 10:2). Note that what is said here about words can also be applied to actions. For just as a thought is the origin of a word, so an intention is the origin of an action; for that reason, if the intention is good, the deed is good. Hence, the Gloss says on the same passage, “You do as much as you intend to do.”

Regarding the good deed, it seems that an objection can be made. It may be asserted that someone may want to steal in order to give alms. The action is evil and the intention is good, therefore... I reply: The intention and the act of the will are sometimes distinguished, namely, when in one and the same action the act of the will is different from the intention. The object of the act of the will is the object willed, and the object of an intention is the end. It is an act of the will, for instance, if I will to go to the window in order to see those passing by; the latter is the intention, as though ‘stretching beyond.’ Therefore, it is appropriate for the act of will and the intention to be one.

Hence, we can broadly consider the intention to also be the act of the will, and so this is the case. If the act of the will is evil, the action is evil; nevertheless, if the act of the will is excluded, and the intention is taken strictly, the saying is not true.

But given that the intention and the act of the will are one, what follows? It should be said that the principle of merit pertains to charity, and consequently, charity pertains to the merit of the other virtues. For merit regards the principal reward, governing which, charity is considered. Thus every work, which is performed with greater charity, has more merit. Charity alone has God for its object and end. Hence, the merit of charity corresponds to the substantial reward, while the merit of the other virtues corresponds to the accidental reward. Therefore, because charity informs the intention, to the extent that a man intends to do something out of greater charity, so much does he do; but the same is not true as far as the accidental reward.

But I say unto you, etc. The Lord rebuked these men on account of the gravity of their sin and on account of their malice; now, however, He rebukes them on account of the future judgment, which is a truth of our faith.

For it is said, Flee from the face of the sword, for the sword is the revenger of iniquities: and know ye that there is a judgment (Job 19:29); All things that are done, God will bring into judgment for every error, whether it be good or evil (Ecclesiastes 12:14). Again it is written, For we must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil, (2 Corinthians 5:10).

Hence, at that place there will be an examination, because everyone will give an account of his deeds. For that reason, He adds, concerning one’s words, saying, But I say unto you, that every idle word that men shall speak, they shall render an account for it in the day of judgment. And this is also said in Wisdom 1:8: He that speaketh unjust things, cannot be hid. And this is added because a hidden idle word will not fall to the ground empty.

But what does He mean by an idle word? A word is said to be idle in two ways. In one way, every evil word is said to be idle, because that is called idle which does not achieve its purpose, just as if someone seeks a man and does not find him, he is said to have sought idly. Now, a word is spoken for the sake of instruction. Therefore, when it accomplishes its purpose, it is not idle; Let no evil speech proceed from your mouth: but that which is good, to the edification of faith: that it may administer grace to the hearers, etc. (Ephesians 4:29).

And, according to Chrysostom, He is referring to the matter at hand, because they had said that He cast out demons by Beelzebub, etc. That word was pernicious, and, for that reason, it was also idle, according to Jerome.

Actually, a pernicious word differs from an idle word, because a pernicious word is that which inflicts harm, but an idle word brings no benefit, because it lacks all pious motive of utility or necessity. Hence, whatever word is said lightly is called idle, unless it has some pious utility or pious necessity.

But if it is clear that these men had spoken a pernicious word, why then does He only mention an idle word? It is because He wishes to argue from the lesser to the greater; for if it is necessary to give an account for an idle word, much more for a pernicious word.

Then He shows the reason, For by thy words thou shalt be justified, etc. In the world’s judgment, sometimes the innocent are punished and the wicked are set free, because the judgment is made according to the statements of witnesses; in God’s judgment, it is from the man accusing himself, namely, by his own confession. Hence, so that you may not believe that you will be judged by the things which others will say about you, but by those things which you will say about yourself, for which reason, He says, For by thy words thou shalt be justified, and by thy words thou shalt be condemned. As it is said, Out of thy own mouth I judge thee, thou wicked servant (Luke 19:22).