Thomas Aquinas Commentary Matthew 7

Christ fulfilled the Law regarding its precepts and its promises; now He fulfills the Law regarding its judgments. Firstly, therefore, He directs that judgment not be rash, and He says, Judge not, and so on, that is, from the bitterness of hate; You have turned judgment into bitterness (Amos 6:13). Alternatively, it is this way: Judge not, regarding those things which are not committed to our judgment. Judgment is the Lord’s; He has committed to us the judgment about external things, but He has retained judgment about internal things to Himself. Do not, therefore, judge concerning these; Judge not before the time (1 Corinthians 4:5); The heart is perverse above all things, and unsearchable, who can know it? (Jeremiah 17:9).

For no one ought to judge another as a bad man, because doubtful things are to be interpreted in the better part. Likewise, judgment ought to be appropriate for the person of the one judging. Hence, if you are in the same sin, or a greater sin, you ought not to judge; For wherein you judge another, you condemn yourself (Romans 2:1). Likewise, judgment is not prohibited to superiors but to subjects; hence, they ought to judge only their subjects.

But Chrysostom says: “Do not judge yourselves by taking revenge. Hence, if you forgive, you will not be judged in the future; indeed, by reason of this mercy you will obtain mercy.” The reason follows: For with what judgment you judge, you shall be judged; His iniquity shall come down upon his head, and so on (Psalms 7:17). And: He that takes the sword shall perish with the sword (Matthew 26:52). Alternatively, it is this way: Those who judge ought to fear, for fear that the Lord allow them to be punished with this judgment, as it is said in Isaiah: Woe to you that spoil, shall not you yourself also be spoiled? (Isaiah 33:1).

With what measure, and so on. Here, He explains the reason under the analogy of a judgment: for the judge is like a living measuring stick. For when you wish to make two things equal, and refer to the measuring stick, what is in excess from one you cut off. In this way, if someone possesses from another more than he ought to possess, he cuts it off, and gives back to each one what is his; that is, according to this measure, it shall be measured to you again.

But an objection is made. Someone sins for a time, and afterward is punished eternally; it seems that it is not an equal judgment.

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

Likewise, concerning the duration, two things are to be considered: namely, the act and the stain. The act is momentary; the stain is infinite, that is, eternal. Thus, infinitely, that is, eternally, one ought to be punished.

Hence, if the stain could be separated from the demons, they could be freed from the guilt and the punishment. Similarly, concerning the punishment, there is severity, and this is finite. Likewise, there is the duration, and this is infinite.

And why do you see the mote that is in your brother’s eye; and do not see the beam that is in your own eye? Here, He says that there ought not to be disordered judgment, for it is disordered when it begins with someone who has not fully examined the case, or the gravity of the sin. For in judging, two things are necessary: knowledge of the case and a trial. Concerning the first, it is written: The cause which I knew not, I searched out most diligently (Job 29:16).

And why do you see the mote, a light sin, in the eye, that is, in your brother’s conscience; but do not see the beam, that is, the grave sin, that is in your own eye? By means of the beam and the mote He teaches us to consider the greatness of the sins. For often, those who commit grave sins reprove those who commit light sins, as happens in judging religious persons; since some men, who commit grave sins, judge the light things which they see in religious persons to be grave, but those things are absorbed like a drop of water in a large amount of wine.

Likewise, it happens that someone, out of weakness, sins lightly, and some bad judge, who wishes to punish him out of hatred, observes the mote in his eye, but not the beam in his own eye. Or how, that is, with what impudence, are you able to say: Let me cast the mote out of your eye? You ought to be ashamed. Chrysostom says: “With what purpose does a man love another more than himself?” For, if you correct him with the purpose of correction, you will first correct yourself; but you do this with hate, or vainglory; therefore, and so on.

But the question is raised whether one who is in mortal sin can correct another. I say that either at some time he was in sin, or he was not. If he was never in sin, he ought to fear for fear that he fall; for this reason he ought to correct unwillingly.

And perhaps for that reason the Lord permitted Peter to fall, so that he might be more mild with sinners. And, concerning Christ, Paul says: We have not a high priest who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Hebrews 4:15). If, however, he is subject to the sin, either it is public or hidden. If it is hidden, either it is from weakness, because it displeases him that he sins, and in that case he can correct, because what he corrects in another, he corrects in himself; but if he sins out of malice, he ought never to correct. If, however, the sin is public, he ought not to correct with severity, but to gently approach him. Hence, one must not rebuke sinners with harshness.

It continues, You hypocrite, first cast out the beam out of your own eye. The Lord begins rebuking, just as He does against the wicked servant (Matthew 18:32), and so on. Augustine says: “He shows that He intends to rebuke him, who assumes authority which is not his own”: But to the sinner God has said: Why do you declare my justices, and take my covenant in your mouth? But you have hated discipline, and so on (Psalms 49:16). First cast out, by fasting and by praying, the beam out of your own eye; and then you shall be able to see the mote in the eye of your brother. It continues: Give not that which is holy to dogs. In which He shows that judgment ought to be discerning.

It ought to be observed, therefore, what is signified by ‘holy’ and what is signified by ‘pearl.’ Augustine says: “Holy things are kept inviolate and immaculate; and precious pearls ought not to be despised.”

By ‘dogs,’ which tear with their teeth, heretics are signified; by ‘swine,’ which trample with their feet, the unclean are signified. Therefore, to give holy things to dogs is to administer holy things to heretics. Likewise, if something spiritual is consecrated, and this is despised, it is given to swine.

Or, by ‘holy things,’ the ecclesiastical sacraments are signified; by ‘pearls,’ the mysteries of truth are signified. A dog is an entirely unclean animal; a pig is partly unclean, and partly not unclean. By ‘dogs,’ unbelievers are signified; by ‘swine,’ sinful believers are signified.

Therefore, Give not that which is holy to dogs, that is, do not give the sacraments to unbelievers. The ‘pearls,’ that is, the spiritual interpretations, ought not to be given to swine; The sensual man does not perceive these things that are of the Spirit of God (1 Corinthians 2:14), that is, for fear that they despise them; A soul that is full shall tread upon the honeycomb (Proverbs 27:7). Hence, turning, to sins, they tear, because they despise, or they raise objections.

But why? Did not Christ say many things to unbelievers, and they were trampling upon His words? I say that He did this for the sake of the good men who were with the bad men, who afterward benefited.

Ask, and it shall be given you. He gave His doctrine, which is complete and perfect; here, He teaches how it can be fulfilled. For this, however, prayer and diligent attention are necessary. Therefore:

1. He teaches to ask.

2. He gives assurance of obtaining requests, where it is said, Or what man is there among you, and so on.

He says, therefore, Ask. And in this, see that two false opinions are rejected. The first, namely, belongs to proud men, who think they can fulfill the precepts by their own powers. But He says that it is necessary to ask this of God. What do you have that you have not received? (1 Corinthians 4:7). Likewise, He rejects the opinion of many who say that God does not care about prayers, and that they would not obtain their requests if they asked; therefore, He adds, And you shall receive. Likewise, He adds, Seek, and you shall find.

And this is explained in two ways:

1. Firstly, that in these two sayings, nothing is added; only the manner is expressed. For careful attention is required for asking; likewise, fervent devotion is required. And He suggests these two things when He says, Seek, that is, pray. Or, Ask, just like those who seek after something place their whole attention in it. Hence, to that relates what the spouse says in Song of Solomon 3:1: I sought him whom my soul loves. And you shall find; One thing I have asked of the Lord, this will I seek after (Psalms 26:4). Likewise, seek, after the manner of one knocking: because one who shouts at the gate, if he is not heard, knocks loudly. Come, my beloved, let us go forth into the field, let us abide in the villages (Song of Solomon 7:11).

2. Secondly, it is explained, according to Augustine, by referring to those things which Christ says about Himself: I am the way, and the truth, and the life (John 14:6). If you wish to go by this way, ask from Him, that He may direct your ways, saying with the Psalmist: Show, O Lord, your ways to me, and teach me your path (Psalms 24:4). If you wish to know the truth, seek, and you will find. But it is not sufficient to know the way and the truth, unless we come to the life; that is, in order that you may enter into it, knock. Hence: You shall bring them in, and plant them in the mountain of your inheritance (Exodus 15:17).

But according to the same authority, it is far better that all these things be recited as a most earnest petition. Likewise, it is otherwise explained by referring to various actions: Ask, by praying; seek, by striving; knock, by doing. Everyone who asks receives, and so on.

Someone will say, ‘You say that we may ask. I believe that this is said to holy men, but I am not among the number of these.’ Therefore, He says, Everyone that asks, receives, and so on. But it seems to be false, because it is written: We know that God does not hear sinners (John 9:31).

And Augustine solves this objection. If God does not hear sinners, how is it said concerning the Publican that he was saying: O God, be merciful to me a sinner (Luke 18:13)? But it ought to be known that prayer is meritorious and impetrative; and it can be meritorious even if it is not impetrative.

But what is it that He says, that Everyone that asks, receives? It seems to be false, because what is asked is not always received.

I say that in four cases a man asks and is not heard:

1. It is because he asks for what is not beneficial; You know not what you ask (Matthew 20:22). Therefore, things necessary for salvation ought to be asked.

2. Or likewise, secondly, it is because one does not ask well; You ask and receive not: because you ask amiss (James 4:3). Therefore, one ought to ask reverently, that is, with faith. In like manner, one ought to ask humbly; hence, He has regarded the humility of his handmaid (Luke 1:48). Moreover, one ought to ask devoutly.

3. Likewise, one is sometimes not heard when one prays for another whose sins oppose the prayer; If Moses and Samuel shall stand before me, my soul is not towards this people (Jeremiah 15:1).

4. Likewise, it is not heard, because one did not persevere; Because we ought always to pray (Luke 18:1), and perseveringly, because God wants prayers to multiply.

Also, it happens that the Lord hears, but it does not seem so, because the Lord gives what is useful, not what is wanted, as happened to Paul. Augustine says: “The good Lord often does not grant what we ask, so that He may give what we will prefer: and because we ourselves call Him Father, He gives to us what a father gives to his son.” For that reason, He adds, What man is there among you, of whom if his son shall ask bread, will he reach him a stone?

By bread is understood Christ; I am the living bread which came down from heaven, and so on (John 6:51). Similarly, bread is sacred doctrine; I shall feed him with the bread of life and understanding . Likewise, it is charity; The bread of the land shall be most plentiful, and fat (Isaiah 30:23). On the other hand, the stone is the devil; His heart shall be as hard as a stone (Job 41:15). Likewise, hardness of heart is called a stone; hence, it is said: I will take away the stony heart out of you, and will give you a heart of flesh (Ezekiel 36:26). Also, false doctrine is called a stone; The flood divides the stone that is in the dark and the shadow of death, and so on (Job 28:3). Hence, if someone asks from God, as from a father, bread, that is, Christ, He will not give the devil.

It is in like manner if he shall ask him a fish. A fish lives in the water, and by water is signified the understanding of revealed doctrines; He that shall drink of the water that I will give him shall no longer thirst (John 4:13). And: It will be a fountain of water, springing up into life everlasting (John 4:14). Also, by water, tribulations are signified: hence, by fish are signified those living in the waters of tribulations. Or, faith is called a fish, which hides under the water, that is, the protection of the spirit; but by the serpent is signified the doctrine of heretics. He says, therefore, And if he shall ask him a fish, will he reach him a serpent? Another Evangelist presents a third thing, namely, an egg. So that by bread, charity is signified; by a fish, faith is signified; and by an egg, hope is signified. He concludes: If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?

But someone will say: ‘He said this to the Apostles, who were not evil men.’ And Chrysostom solves the matter, saying: “That on the contrary they were evil men in comparison with the divine goodness.” All our justices [are] as the rag of a menstruous woman (Isaiah 64:6). Jerome says: “And if all are not evil according to their actions, nevertheless, they are evil according to their inclination to evil.” Hence, it is stated: That all the thought of the human heart was bent upon evil at all times (Genesis 6:5). Behold every one of you walks after the perverseness of his evil heart (Jeremiah 16:12).

Augustine says: “If you then being evil: it is not said, ‘You are evil,’ but, you then being (sitis)evil, give to your temporal children temporal goods which you reckon to be good things; much more, therefore, will your Father do so, who is the Highest Good.” And this is what follows: How much more will your Father who is in heaven, give good things to them that ask him, if you wish to receive them?

All things therefore whatsoever you would that men should do to you; that is, forgive others, if you wish to be forgiven. Some have added ‘All good things’; but one ought not to do so, because He says, You would. Now good things belong to the will, but evil things belong to inordinate desire; for that reason it is not necessary to add, ‘good.’ Hence, what you wish to happen to you, do to others. For this is the law and the prophets; and He does not say: ‘The entire Law and the prophets,’ as when He spoke on the first Commandments: On these two commandments depends the whole law and the prophets (Matthew 22:40).

Enter you in at the narrow gate. So that no one might believe that because He had said, Ask and you shall receive, man might have everything from God without good works; for that reason He teaches that this also happens through good works. Therefore:

1. He presents an admonition.

2. He presents the reason for the admonition.

He says, therefore, Enter you, that is to say, strive to enter. Augustine explains this in two ways:

1. Christ is the gate; I am the gate (John 10:9), because without Him one cannot enter into the kingdom. This gate is narrow through humility, because He humbled Himself to death. Hence, The Lord God of hosts shall make an abridgment in the land (Isaiah 14:2). Hence, Enter you in at the narrow gate, that is, through the humility of Christ; For Christ ought to have suffered these things, and so to enter into his glory (Luke 24:26); and we ought to enter in the same way. Hence, we must enter the kingdom of God through many tribulations.

2. Likewise, this gate is said to be charity; This is the gate of the Lord, the just shall enter into it (Psalms 117:20). This gate is made narrow by the divine law; and through this gate we ought to enter, by keeping the law and the precepts.

Next, He assigns the reason for the admonition: For wide is the gate, and broad is the way that leads to destruction. And He describes two gates, one wide and the other narrow. One is described as being wide, because the wide one is the devil, and wide is the presumption of pride; The gates of hell shall not prevail against it (Matthew 16:18).

This gate is wide, because something wide is what receives all, for there is nothing that may fill it. Likewise, this gate is said to be wickedness, or vice: and this is wide, because it occurs in many ways. For what is named a virtue belongs to one way of acting, but what is named a vice belongs to numerous ways; Cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood has touched blood (Hosea 4:2).

Likewise, wide is the way, and this is, or signifies, sinful works: What have you to do in the way of Egypt (Jeremiah 2:18). Again, this way is broad, because in its beginning it seems to be wide, but afterwards it is narrowed, because it ultimately leads to destruction, for, The wages of sin is death (Romans 6:23). And many there are who go in through it. Here He touches upon the number, because in the literal sense, The number of fools is infinite (Ecclesiastes 1:15).

Narrow is the gate, and narrow is the way that leads to life. This is the contrary to the preceding; and this way is narrow, because it is narrowed according to the rule of the law; and it is a way contrary to the other way; For the Lord knows the ways that are on the right hand; but those are perverse which are on the left hand, and so on (Proverbs 4:27).

But it can be asked why the way of charity is narrow, because it seems that it is wide; I will lead you by the paths of equity, which when you have entered, your steps shall not be narrowed (Proverbs 4:11). The way of sinners, however, is narrow; hence, We have walked through hard ways (Proverbs 5:7).

It ought to be said that there is a way of the flesh and a way of reason. The way of charity in the way of the flesh is the narrow way; in the way of reason it is the contrary. Take, for example, a teacher: for the more he loves a child, the more he narrows his way. Hence, the ways of charity in the way of the flesh are narrowed; in the way of reason it is the contrary; Pierce my flesh with your fear (Psalms 118:120).

And few there are that find it! Here, He makes mention of the difficult and rare discovery of the way of the spirit; and of the way of the flesh it is not so. And the reason is that the way of the flesh is pleasure, and this way is clear; but the way of the spirit is hidden. Hence, O how great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you! (Psalms 30:20). For, because it is hidden, on that account there are also few that find it. But there are also some who find it and turn back, concerning whom it is said: No man putting his hand to the plough and looking back is fit for the kingdom of God (Luke 9:62).

He gives precautions concerning those against whom one should be on guard. Now, they are described by their profession as prophets.

But one might ask which prophets He is speaking about, because the Law and the prophets were until John; hence, at that time there were no prophets in relation to Christ, because they ended in Him.

Therefore, it should be said that the prophets are the teachers in the Church and the prelates.

But what does He mean when He says, False? They are called false who are not sent. About such men it is said, I did not send prophets, yet they ran (Jeremiah 23:21). Likewise, they are called false who speak a lie; hence, The prophets prophesied in Baal (Jeremiah 2:8). In this way, there were also many false prophets in the nation, just as there will also be lying teachers among us.

Beware, that is, be attentively on guard, because they are hidden, and one must be on guard against their snares. Therefore, their malice is hidden inwardly. He says, therefore, who come to you in the clothing of sheep, etc. The sheep are the faithful: We are his people and the sheep of his pasture (Psalms 99:3). Now, their clothing is the fasting and almsgiving by which they cover themselves: Having an appearance indeed of godliness but denying the power thereof (2 Timothy 3:5).

But it should be known that even if wolves cover themselves with sheepskins, a sheep does not discard its skin because of this. Although these evil men may cover themselves in this way, good people nevertheless profit greatly from doing such works. But inwardly they are ravening wolves. This is principally explained as concerning heretics and, consequently, bad prelates.

Hence, it is said concerning the passage, I am the good shepherd (John 10:11): “Someone is said to be a pastor, who governs and who rules; and someone is said to be a wolf, who intends destruction; and someone is said to be a mercenary, who seeks his own profit. Hence, a pastor is to be loved, a wolf fled, and a mercenary tolerated.” Therefore, what is said, that inwardly they are ravening wolves, is understood of those who intend to pervert the people, and so are to be called wolves.

Likewise, they are called mercenaries—namely, bad Christians who scatter the flock by their bad example and lead a bad life. As far as their effect is concerned, they behave like a wolf: I know that after my departure ravening wolves will enter in among you, not sparing the flock, etc. (Acts 20:29). And He says, Inwardly, because they have the evil intention of killing the people. By their fruits you shall know them, etc. By their fruits, that is, by their actions.

But this seems to be contradictory, because they have the clothing of sheep, and clothing represents works. Chrysostom says: “The fruit is the confession of faith.” Hence, if one confesses the faith, he is not a heretic. For the fruit of the light is in all goodness and justice and truth, etc. (Ephesians 5:9). If, however, this is explained in terms of dissemblers, then it is explained in this way: that by “clothing,” exterior works are signified. Therefore, But the fruit of the Spirit is, charity, joy, peace, etc. (Galatians 5:22).

But you will ask: How can they be known? It should be said that a hypocrite can scarcely be so composed that some of his malice does not appear, either by word or by deed. As the faces of them that look therein, shine in the water, so the hearts of men are laid open to the wise (Proverbs 27:19). And Seneca says: “No one can maintain a fictitious personality for a long time.”

Now, they are especially manifested in two ways. This happens in things that must be done suddenly, because when someone acts with deliberation, they are careful about themselves. Likewise, they are manifested in tribulations: There is a friend for his own occasion, and he will not abide in the day of thy trouble . Moreover, they are manifested when they cannot get what they want, or when they have already gotten what they want. Hence, authority reveals the man.

Do men gather grapes of thorns, or figs of thistles? By grapes, from which wine is made, spiritual joy is understood, because, Wine may cheer the heart of man (Psalms 103:15). By figs, the sweetness of ecclesiastical peace is understood, which is charity. These cannot spring forth from thistles, that is to say, from sinners, because, Thorns and thistles shall it bring forth to thee (Genesis 3:18).

And He proves this by an example: Every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. From this passage the Manichaeans assumed there to be two natures, namely, the good and the bad. But this is not true, because we see good fruit from a bad creature, and conversely, bad fruit from a good creature. Therefore, in regard to this you should understand that a tree is the origin of the fruit.

But an origin is twofold: the origin of nature, and the origin of behavior. The origin of nature is the soul, and whatever naturally proceeds from there is something entirely good. The origin of behavior, however, is the will. For that reason, if the will is good, the deed will also be good, since one has a good will with a good intention; because if one wants to steal to give alms, even if the will is good, the intention is still not upright.

But what will become of the bad tree? Every tree that bringeth not forth fruit, shall be cut down. This is because if it does not bring forth fruit, or if it fails to produce when it can, it shall be cut down. Therefore, If any one abide not in me, he shall be cast forth as a branch and shall wither: and they shall gather him up and cast him into the fire: and he burneth (John 15:6). Hence, in Luke 13:7, it is said concerning the fig tree that the Lord commanded it to be cut down and taken away: Let the wicked be taken away, that he should not behold the glory of God. He concludes: Wherefore by their fruits you shall know them.

Not everyone that saith to me, Lord, Lord, etc. Having set forth the doctrine, He shows that one must observe it, because nothing else suffices for salvation. And about the commandments, or the doctrine of God, four things are necessary or praiseworthy:

1. That we confess it with the mouth.
2. That it be confirmed by miracles.
3. Moreover, that the Word of God be heard.
4. And that it be carried out in deed.

Concerning the first, it is written: With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Romans 10:10). Concerning the second, it is written: The Lord working withal, and confirming the word with signs that followed (Mark 16:20). Likewise, concerning the third point, that it be heard: He that is of God heareth the words of God (John 8:47). Likewise, fourthly, it is required that one do what is taught: Be ye doers of the word and not hearers only (James 1:22). Therefore, He wishes to show that three things without the fourth do not profit; therefore, He says: Not everyone that saith to me, Lord, Lord, etc.

But this seems to be contrary to what the Apostle says: No man can say The Lord Jesus, but by the Holy Ghost (1 Corinthians 12:3). But he who has the Holy Ghost enters the kingdom of heaven.

Augustine resolves that objection, saying that ‘to say’ is used in various ways: commonly, strictly, and properly. Now, ‘to say,’ strictly speaking, is nothing other than to show one’s desire and will; and so it is said by the Apostle: No man can say The Lord Jesus, but by the Holy Ghost, etc. (1 Corinthians 12:3, as cited above). And this is nothing other than to believe and obey the Lord. Likewise, the word ‘say’ is used commonly, that is, to declare with the mouth in any way whatsoever; concerning which it is said: This people honors me with their lips, but their heart is far from me (Isaiah 29:13).

Or it is like this: Not everyone that saith to me, Lord, Lord, etc. He repeats this word, Lord, Lord, to signify that confession is twofold: of the voice and of praise, neither of which suffices. For that reason it is written: This people honors me with their lips, but their heart is far from me. Who, therefore, will enter? Not he who says, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father, etc. (Matthew 7:21).

No man hath ascended into heaven, but he that descended from heaven (John 3:13). Therefore, no one can ascend unless he descends as Christ did, concerning whom it is said: I came down from heaven, not to do my own will but the will of him that sent me (John 6:38). Therefore, one ought to do the will of God: For this is the will of God, your sanctification (1 Thessalonians 4:3). Hence, David was saying: Teach me to do thy will (Psalms 142:10). And also, as the Lord taught us to pray, Thy kingdom come (Matthew 6:10).

But it should be observed that by this word which He said, Kingdom, eternal reward is alluded to; therefore, He says, Shall enter. For that kingdom consists of spiritual goods, not exterior goods; for that reason, He says, Shall enter. On that account, it is written: The king hath brought me into his storerooms (Song of Solomon 1:3). Likewise, He says, Of heaven, because, although someone may have riches or honors in this world, all the latter (material goods) are for the sake of the former (spiritual goods). Therefore, the reward will be in sublime things.

But someone might say that performing miracles suffices for salvation. He excludes this when He says, many will say to me in that day: Lord, Lord, have not we prophesied in thy name, etc.? (Matthew 7:22). And He says, Many, signifying those who withdraw from unity, because they are among the multitude to be condemned: The number of fools is infinite (Ecclesiastes 1:15).

Likewise, He brings this forth to explain what He had said earlier: every tree that bringeth not forth good fruit, shall be cut down. For He had not said by whom it would be cut down; and for that reason, He says, To me, as if to an appointed judge, because The Father hath given all judgment to the Son (John 5:22). Likewise, He says, In that day. He uses the term ‘day,’ but it is not according to the quality of time, because Judgment Day is sometimes called a night.

Now, it is sometimes called a day and sometimes a night, because it is uncertain when it will come. Hence, it is said: At midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him (Matthew 25:6). The Apostle calls it a day in 1 Corinthians 4:3. And in Psalm 36:6, it is written: And he will bring forth thy justice as the light, and thy judgment as the noonday. Lord, Lord. He multiplies the word to signify greater confusion and fear: They shall be troubled with terrible fear . Have not we prophesied in thy name? This is a supernatural power: There is no power upon earth that is worthy to be compared with this (namely, the power of the devil) (Job 41:24).

But then it is asked how those who cast out devils become reprobates. Chrysostom replies that these men are lying. Another response is that at a certain time they were good and performed miracles; afterwards, they became wicked. But this cannot stand, because the Lord says, I never knew you. One should reply in a different manner: because they say, In thy name, not in the name of the Holy Ghost. For certain men cast out devils by the power of the Holy Ghost, and certain men do not. For, as it is related in Jeremiah 2:8, certain men prophesied in the name of Baal. Likewise, certain men prophesied by means of magical arts.

But it is asked in what way demons perform miracles. I say that they cannot do so; but they perform some things that seem to be miracles and, nevertheless, are not miracles. Miracles are so called when the effects appear and the causes are hidden. Hence, something can be marvelous to less knowledgeable people that is not so to wise people, as is evident with an eclipse. Therefore, since demons may know natural things more truly, they can do things that seem to us to be miracles.

It is explained otherwise by Jerome. Because, according to what he says, among the gifts of the Holy Ghost there are certain ones that are given freely: it is charity alone which distinguishes between the sons of God and the sons of the devil. The manifestation of the Spirit is given to every man unto profit (1 Corinthians 12:7), or, for the advancement of His goodness, or of the Church, so that the faith which it preaches may be manifested. And in this way, a prelate living badly is also sometimes able to perform miracles.

And then will I profess unto them, I never knew you (Matthew 7:23); that is, I did not approve of you, not even when you were performing miracles. The Lord knoweth who are his (2 Timothy 2:19). He says, I never knew you, since He says, Depart from me, because you were never approved.

Every one therefore that heareth these my words, etc. (Matthew 7:24). He shows that without works nothing suffices, not even hearing God’s word, because hearing is ordered toward faith. Faith then cometh by hearing (Romans 10:17). For hearing does not suffice. And He makes this clear in two ways, because He proposes, using a similitude, the outcome of him who hears and does, and of him who hears and does not.

And firstly, He does three things:

1. He sets forth, for our consideration, a building.
2. Secondly, the flooding of the house, where it is said, And the rain fell, etc. (Matthew 7:25).
3. And thirdly, the immutability of the building, where it is said, And it fell not, etc. (Matthew 7:25).

He says, therefore, that hearing does not suffice, though hearing is necessary: Because he that is of God heareth the words of God (John 8:47). But it does not suffice: For not the hearers of the word, but the doers shall be justified (Romans 2:13). Likewise, He says well: These my words (Matthew 7:24, 26), because whatever pertains to salvation is contained in them. Hence, he that heareth these my words, and doth them, shall be likened to a wise man (Matthew 7:24). And He does not say that ‘he is wise,’ but, Shall be likened to a wise man.

And this likeness can be understood of a physical builder, and in that way the literal meaning is clear. Or it can be understood spiritually, and in this way this man is Christ. One man among a thousand I have found (Ecclesiastes 7:29). The house of Christ is the Church, for He knows how He ought to build. Hence, it is said of Him: Wisdom hath built herself a house (Proverbs 9:1). And, A wise woman buildeth her house (Proverbs 14:1). Upon a rock (Matthew 7:24); And the rock was Christ (1 Corinthians 10:4).

Hence, Christ builds upon Himself, for He is the foundation; hence, Other foundation no man can lay, but that which is laid: which is Christ Jesus (1 Corinthians 3:11). For this is the foundation of eternal truth. Now this is completely immovable: They that trust in the Lord shall be as mount Sion (Psalms 124:1). The flooding of this house follows: And the rain fell (Matthew 7:25). By rain, doctrine is understood; there is both good and bad rain. Therefore, that which beats upon it is bad doctrine: The Lord rained upon Sodom and Gomorrah brimstone and fire (Genesis 19:24).

Likewise, there are good rivers, and not good ones: Whose land the rivers have spoiled (Isaiah 18:2); and by this are signified the wise men who consider themselves wise. These rivers are produced from the rains. By the winds, the demons are signified. Hence, in the canonical Epistle of Jude, it is written: Clouds without water, which are carried about by winds (Jude 1:12). And they beat upon that house (Matthew 7:25), that is, the Church, and it fell not (Matthew 7:25). Neither shall any of the cords thereof be burst forever (Isaiah 33:20). And why? It was founded on a rock (Matthew 7:25), that is, Christ.

Afterwards, He sets forth a similitude relating the outcome of the one who hears and does not do. And about this, He does three things:

1. Firstly, He sets forth the building.
2. Secondly, the flooding, where it is said, And the rain fell, etc. (Matthew 7:27).
3. And thirdly, the destruction, where it is said, and it fell, etc. (Matthew 7:27).

He says: And every one that heareth these my words and doth them not, shall be like a foolish man (Matthew 7:26), who fell away from the light of wisdom. Hence: Better is a wise servant than a foolish old man (Ecclesiastes 4:13). Likewise, the devil is foolish. The house which he builds is the assembly of the infidels; hence, it is written: The earth has been filled with dwellings of iniquity (Psalms 73:20).

And this man builds upon the sand (Matthew 7:26). By sand are signified the infidels who are unfruitful. Likewise, the infidels are so signified on account of their great number: The number of fools is infinite (Ecclesiastes 1:15). Likewise, sand does not adhere to anything, so these men are always in strife. Therefore, he founds upon sand, that is, his end, which is, as it were, his foundation; namely, he fixes his intention on temporal goods.

The rain fell (Matthew 7:27), that is, the good doctrine; the floods came (Matthew 7:27), that is, the sacred doctors; and the winds blew (Matthew 7:27), that is, the angels: Who makest thy angels spirits (Psalms 103:4). Babylon is fallen, is fallen (Revelation 14:8), namely, through preaching. And great was the fall thereof (Matthew 7:27).

If we wish to adjust the similitude, it should be stated in this manner: that a man ought to build as Christ did. And the Apostle teaches this: Let every man take heed how he buildeth thereupon (1 Corinthians 3:10). For some build a dwelling of God; certain men, on the contrary, do not build a dwelling of God, as is stated further on; and as it is said in 1 Corinthians 3:7, certain men build upon stubble.

For a foundation is that upon which someone places their intention. For certain men hear in order that they may know, and these build upon the intellect; and this is building on sand. Therefore, He who hears, and does not do, he shall be compared to a man beholding his own countenance in a glass (James 1:23). Therefore, they build upon something changeable. On the other hand, a certain man hears in order that he may do and love; and this man builds upon rock, because he builds upon something firm and stable: A young man according to his way, even when he is old, he will not depart from it (Proverbs 22:6). For such a foundation is upon charity. The Apostle says: Who then shall separate us from the love of Christ? (Romans 8:35).

But here it can be asked why a foundation upon the intellect is unstable and not firm, while only the one in the affections is. The reason is that universals pertain to the intellect, for it cannot know many things except in a universal concept. For this reason, by wandering around a universal, there is no stability. But actions and affections concern particular things and good habits. For that reason, if temptation comes, the affections adhere to that to which they are accustomed—namely, to good action—and for that reason, they resist the temptation.

But then it is asked what one may understand by the rain. For that reason, it should be stated that the devil never tempts first with greater things, but first with lesser things, and then proceeds to greater things. Hence, by the rain, wicked thoughts are understood. Therefore, he tempts with a wicked thought; and if one consents, he afterwards tempts with something greater, and in this way, it is afterwards augmented. And from these things the floods arise; and afterwards the devil beats upon him with all his strength, and he necessarily falls: He that contemneth small things, shall fall by little and little .

Or it is like this: The rain is the temptations of the flesh; the floods are the temptations of the world; the winds are the temptations of the devil. Or, according to Augustine, the rain is superstitious doctrines; one adhering to them falls gravely, and great destruction comes to pass. But the destruction is not great when one wavers but does not fall, because when temptation occurs, such a person fears and laments. But some fall completely: Rase it, rase it, even to the foundation thereof (Psalms 136:7). Or, the destruction is said to be great because the heart is impenitent: They spend their days in wealth, and in a moment they go down to hell (Job 21:13).

And it came to pass when Jesus had fully ended these words, the people were in admiration (Matthew 7:28). The effect is related. For there were three types of people who were following the Lord Jesus. Certain people were marveling and were scandalized, such as the Pharisees (concerning whom see below, chapter 15). Certain people were marveling and were not scandalized, such as the crowd. But certain people, such as the perfect, were not marveling.

But it should be asked about His saying, The people, because the people were not there. And it can be said that the sermon was also delivered to both the people and the disciples; but on the mountain, below the peak of the mountain, there was some level ground. Therefore, the disciples were on the peak with Christ, but the people were on the level ground. Or it can be said that He first preached to the disciples, and afterwards to the people. Or it can be said: a crowd of disciples followed Him.

But what was the reason for the admiration? It was because He was teaching them as one having power (Matthew 7:29). Therefore, in Him was fulfilled what was said: His word is full of power (Ecclesiastes 8:4). Therefore, as one having power, because He was speaking as a ruler or as a legislator. Or, He was teaching them as one having power, with power to penetrate the heart. Hence, it is said: He will give to his voice the voice of power (Psalms 67:34). Or, He was teaching with the power of performing miracles, because what He was saying, He was confirming with miracles.

Augustine says that all the things said in this sermon should be related to the seven gifts and to the beatitudes. Because, firstly, what is said, Thou shalt not kill, pertains to the gift of fear and to the beatitude of poverty. Now what follows, Be at agreement with thy adversary, pertains to the gift of piety, through which meekness is fulfilled. Now that passage, Thou shalt not commit adultery, etc., pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. That passage about withstanding evil is related to the gift of fortitude, by which it is fulfilled, and it pertains to the beatitude, Blessed are they that hunger and thirst after justice, etc. Now what is said, Love your enemies, pertains to the gift of counsel, by which the beatitude of mercy is fulfilled.

But, by means of what follows in chapter six, about not having anxiety, up until, Enter ye in at the narrow gate, He intends to cleanse the heart. Therefore, it pertains to the gift of understanding and to the beatitude which is cleanness of heart; therefore: Blessed are the clean of heart: they shall see God. All that follows pertains to the gift of wisdom.