Thomas Aquinas Commentary Matthew 7:1-14

"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. And why beholdest thou the mote that is in thy brother`s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother`s eye. Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you. Ask, 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, who, if his son shall ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets. Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it." — Matthew 7:1-14 (ASV)

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).