Commentary on the Gospel of Matthew

He has fulfilled the law with regard to precepts and with regard to promises; now he fulfills it with regard to judgments. First, therefore, he ordains that judgment should not be rash, and he says, "Judge not," etc., that is, out of the bitterness of hatred; Amos 6:13: "You have turned judgment into bitterness."

Or thus: "Judge not," as regards those things which have not been committed to our judgment. Judgment belongs to the Lord; he has entrusted to us the judging of exterior things, but of interior things he has kept judgment to himself. Therefore do not judge concerning these; 1 Corinthians 4:5: "Judge not before the time"; Jeremiah 17:9: "The heart of man is perverse, and who shall know it?" For no one ought to judge of anyone that he is a wicked man: for doubtful things are to be interpreted in the better part. Again, judgment ought to be fitting with respect to the person of the one judging. Hence if you are in the same sin, or a greater one, you ought not to judge; Romans 2:1: "For wherein you judge another, you condemn yourself." Again, it is not forbidden to prelates, but to subjects: hence they ought not to judge except a subject.

But Chrysostom says: "Judge not," etc., that is, do not judge yourselves by taking vengeance. Hence if you forgive, you will not be judged on that account; rather, by reason of this mercy you will obtain mercy. There follows the reason: "For with what judgment you judge, you shall be judged," that is, for the judgment with which you shall have judged, you shall be judged; Psalm 7:17: "His sorrow shall be turned upon his own head," etc. And below, 26:52: "He who strikes with the sword shall perish by the sword." Or thus: those who judge ought to fear lest by this very judgment the Lord permit them to be punished, as in Isaiah 33:1: "Woe to you who plunder, shall not you also be plundered?"

"With what measure," etc. Here he gives the reason under the likeness of judgment; for a judge is like an animate rule: for when you wish to equalize two things, you bring them to the rule, and whatever is in excess in the one, you cut away; so if someone has of another's more than he ought to have, the judge cuts that off, and renders to each what is his own, that is, according to that measure it will be measured back to us.

But an objection is raised: someone sins temporally, and for it is punished eternally; it seems that the judgment is not equitable. I say that in sin two things are to be considered: duration and offense; and in the offense two things, namely aversion and conversion. On the part of the conversion the fault is finite; on the part of the aversion, infinite, because one turns away from God, who is infinite. Since, therefore, he turns himself away from the infinite, he ought to be punished infinitely. Again, on the part of duration two things are to be considered, namely the act and the stain. The act is momentary, the stain infinite, that is, eternal; therefore it ought to be punished infinitely, that is, eternally. Hence if the stain could be removed from the demons, they could be freed from fault and punishment. Likewise, on the part of the punishment there is the bitterness, and this is finite. Also 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 judgment ought not to be disordered: for it is disordered when it proceeds from someone without the cause, or the gravity of the offense, being fully examined. For in judging two things are necessary: knowledge of the cause and judgment. Concerning the first, Job 29:16: "The cause which I knew not, I searched out most diligently," etc. "And why do you see the mote"—a light sin—"in the eye," that is, in the conscience of your brother, "but the beam," that is, a grave sin, "in your own eye you do not see"? By the beam and the mote he teaches us to consider the quantity of sins: for often those who commit grave sins reprove those who commit light ones, as happens in the judging of religious. Since some who do grave things—which they see as light—judge grave things in religious persons; but those grave things of theirs are swallowed up like a single drop of water in a multitude of wine. Again, it happens that someone sins lightly out of weakness, and some evil and ill-disposed judge, who would wish to punish him out of hatred, considers the mote in that one's eye, but not the beam in his own eye. "How then," that is, with what face, can you say: "Brother, let me cast the mote out of your eye"? You ought to be ashamed.

Chrysostom: with what disposition does a man love another more than himself? For if you correct him with the intention of correction, you would first correct yourself; but you do this out of hatred, or vain glory; therefore, etc. But it is asked whether one who is in mortal sin can correct another. I say that either he was at some time in sin, or he was not: if he was never in sin, he ought to fear lest he fall, and therefore ought to correct reluctantly; if he was at some time in sin, he ought to correct with gentleness. And therefore perhaps the Lord permitted Peter to fall—who was to be the shepherd of the Church—so that he might conduct himself more mildly toward sinners; and concerning Christ, Paul says, Hebrews 4:15: "We have not a high priest who cannot have compassion on our infirmities, tempted in all things after our likeness, without sin." But if he is subject to sin, it is either public or hidden: if hidden, either from weakness, because it displeases him that he sins; and thus he can correct, because what he corrects in another, he corrects in himself; if from malice, he ought never to correct. But if it is public, he ought not to reprove with severity, but gently join himself to the other. Hence against sinners one ought not to remonstrate with harshness.

There follows: "Hypocrite, first cast the beam out of your own eye." The Lord begins by reproving, just as further on against the wicked servant, etc. Augustine: he shows that he intends to reprove him who assumes an authority that is not his own. Psalm 49:16: "But to the sinner God has said: Why do you declare my justices, and take my covenant in your mouth? Whereas you have hated discipline," etc. "Cast out first," by fasting, by praying, "the beam from your own eye"; and then you will be able to see the mote in your brother's eye.

There follows: "Do not give what is holy to dogs." In which he shows that judgment ought to be discerning. It is to be noted, then, what is meant by "the holy," and what by "pearls." Augustine: holy things are to be kept inviolate and unstained, and precious pearls ought not to be despised. By "dogs," who tear with their teeth, heretics are signified; by "swine," who trample with their feet, the unclean. To give what is holy to dogs, therefore, is to minister holy things to heretics. Again, if something spiritual is spoken, and it is despised, it is given to swine. Or by "holy things," the ecclesiastical sacraments; by "pearls," the mysteries of truth. The dog is an animal wholly unclean; the pig is partly unclean, partly not. By "dogs," unbelievers; by "swine," evil believers. "Do not therefore give what is holy to dogs," that is, do not give the sacraments to unbelievers. "Pearls," that is, spiritual meanings, ought not to be given to swine; 1 Corinthians 2:14: "The sensual man does not perceive the things that are of God," that is, lest perhaps he despise them; Proverbs 27:7: "The soul that is full tramples upon the honeycomb." Hence, turning back to their sins, they rend, because they despise, or bring calumny. But why? Did not Christ say many good things to unbelievers, and did they not rend his words? I say that he did this on account of the good who were among the evil, who profited from it thereby.

"Ask, and it shall be given you." He has given his teaching, which is complete and perfect; here he teaches how it can be fulfilled; and for this, prayer is necessary, and diligent attention. First, therefore, he teaches us to ask; second, he gives assurance for obtaining, there where he says, "Or what man of you," etc. He says, then, "Ask." And in this see two false opinions being removed. The first, namely, that of the proud, who think that by their own powers they fulfill the precepts. But he says that it is necessary to ask from God: "For what have you that you have not received?" 1 Corinthians 4:7. Again, he removes the opinion of many who say that God does not care about prayers, and that they would obtain nothing even if they asked; therefore he adds, "and you shall receive." Again, he adds, "seek, and you shall find." And this is explained, first, in such a way that in these two nothing is added, but only the manner is expressed. For solicitous attention is required for asking; likewise fervent devotion; and he indicates these two things when he says "seek," that is, pray. Or "ask," as those who seek something put their whole intention there. Hence to this pertains what the bride says in the Song of Songs 3:1: "I sought him whom my soul loves." "And you shall find"; Psalm 26:4: "One thing have I asked of the Lord, this will I seek after." Again, "seek" after the manner of one who knocks: for he who cries out at the door, if he is not heard, knocks strongly; Song of Songs 7:11: "Come, my beloved, let us go forth into the field, let us abide in the villages."

Second, it is explained, according to Augustine, by referring it to what Christ says of himself: "I am the way, the truth, and the life": if you wish to go by this way, ask of him that he direct your ways, saying with the Psalmist, Psalm 24:4: "Show me your ways, O Lord, and teach me your paths." If you wish to know the truth, seek, and you will find it; but it does not suffice to know the way, and to seek the truth, unless we come to life, that is, that you enter into it—knock; hence Exodus 15:17: "You shall bring them in, and plant them in the mountain of your inheritance." But, according to the same Augustine, far better, all these are referred to the most insistent petition. Again, it is explained otherwise by referring it to different acts: "ask" by praying, "seek" by studying, "knock" by acting. "For everyone who asks, receives," etc. Someone will say, you say that we should ask; I believe this is said to holy men, but I am not of their number: therefore he says, "everyone who asks, receives," etc.

But this seems to be false, because it is written, John 9:31: "We know that God does not hear sinners." And Augustine resolves this. If God does not hear sinners, how is it said of the publican who said: "Be merciful to me, O Lord, a sinner"? Hence he adds: he does not hear sinners, namely those willing to remain in their sins. But it must be known that prayer is meritorious and impetratory, and it can be meritorious even if it is not impetratory. But what is meant by his saying that everyone who asks receives? It seems to be false, because what is asked for is not always received. I say that in four cases a man asks and is not heard. Because either he asks for what is not expedient; below, 20:22: "You know not what you ask"; therefore what is necessary for salvation is what must be asked for. Again, second, because he does not ask well; James 4:3: "You ask, and receive not, because you ask amiss"; therefore one must ask piously, that is, with faith. Again, humbly; hence Luke 1:48: "He has regarded the humility of his handmaid." Again, piously, that is, devoutly. Again, sometimes he is not heard, when he prays for another whose merits are opposed to it; Jeremiah 15:1: "If Moses and Samuel shall stand before me, my soul is not toward this people," etc. Again, he is not heard because he does not persevere; Luke 18:1: "that we ought always to pray," and perseveringly; because the Lord wishes that our petitions should grow. Again, it happens that the Lord does hear; but it does not appear so, because the Lord gives according to what is useful, not according to what is willed, as happened with Paul. Augustine: the Lord is good, who often does not grant what we ask, so that he may grant what we would rather have; and because we call him Father, he grants to us what a father gives to a son.

Therefore 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; John 6:51: "I am the living bread, who came down from heaven," etc. Again, bread is sacred doctrine; Ecclesiasticus 15:3: "She shall feed him with the bread of life and understanding." Again, charity; Isaiah 30:23: "The bread of the earth shall be most plentiful and fat." On the contrary, the stone is the Devil; Job 41:15: "His heart shall be as hard as a stone." Again, it signifies hardening; hence it is said, Ezekiel 36:26: "I will take away from you the heart of stone, and will give you a heart of flesh." Again, it signifies false doctrine; Job 28:3: "The stone of darkness, and the shadow of death, the torrent divides," etc. Hence if someone asks God, as a father, for bread, that is, Christ, he will not give the Devil. Likewise if he asks for a fish: the fish lives in the waters, and it is understanding in matters of doctrine; John 4:13: "He who shall drink of this water shall not thirst again." And in the same place: "It shall become in him a fountain of water springing up unto life everlasting." Again, by waters, tribulations; hence by fish, those living in the waters of tribulation. Or the fish signifies faith, which lies hidden beneath the water, that is, under the guard of the spirit; but by the serpent, the false doctrine of heretics. He says, then: "and if he shall ask a fish, will he give him a serpent?" Another Evangelist sets down a third, namely the egg. So that by bread is signified charity, by fish faith, by egg hope. He infers, then: "If you, being evil, know how to give good gifts to your children; how much more will your Father, who is in heaven, give good things to those who ask him?"

But someone will say: he said this to the apostles, who were not evil. And Chrysostom resolves it: because rather it is said in comparison to the divine goodness. Isaiah 64:6: "All our righteousnesses are as a menstruous cloth." Jerome says: even if not all are evil according to act, yet all are evil according to proneness to evil. Hence it is found, Genesis 6:5: "that every thought of the human heart is bent upon evil at all times." And Jeremiah 16:12: "For behold, everyone walks after the perversity of his own heart." Augustine: "If, then, you, being evil"—it is not said, "you are evil," but "being evil"—you would give to your temporal children the temporal goods which you reckon good; much more, then, will your Father, who is supremely good. And this is what follows: "how much more will your Father, who is in heaven, give good things to those who ask him," if you are willing to receive?

"All things, therefore, whatsoever you would that men should do to you, do you also to them"; that is, forgive others, if you wish to be forgiven. Some have added "all good things"; but this is not necessary, because he says "you would." But the will is of good things, and cupidity of evil things; therefore it is not necessary to add "good." Hence, what you wish to be done to you, do to others. "For this is the Law and the Prophets"; and he does not say, "the whole Law and the Prophets," as in the first precepts: for on these two the whole Law and the Prophets depend.

"Enter by the narrow gate." Lest perhaps someone should believe, because he had said "ask and you shall receive," that man would have everything from God without good works, he therefore teaches that this too comes about through good works. First, then, he sets forth an admonition; second, a reason. He says, then, "enter," that is, strive to enter. Augustine expounds this in two ways. Christ is the gate; John 10:9: "I am the door," because without him one does not come to the kingdom. This gate is narrow through humility, because he humbled himself even unto death. Hence: "The Lord will make a shortened word upon the earth." Hence "enter by the narrow gate," that is, through Christ's humility; Luke, last chapter, 26: "for it behooved Christ to suffer, and so to enter into his glory"; and so it must be for us. Hence "through many tribulations we must enter into the kingdom of God." Again, this gate is called charity; Psalm 117:20: "This is the gate of the Lord, the just shall enter into it." This is narrowed by the divine law, and through it we ought to enter by keeping the law and the precepts.

Then he assigns the reason: "because wide is the gate, and broad is the way that leads to destruction." And he describes two gates, one wide, the other strait. The wide one is described because wide is the Devil, wide is the presumption of pride; below, 16:18: "the gates of hell shall not prevail against it." This gate is wide, because that which receives all is wide: for there is nothing that could fill it up. Again, this gate is called iniquity, or vice; and this is wide, because it happens in many ways: for virtue is spoken of in one way, but vice in manifold ways; Hosea 4:2: "Cursing, and lying, and killing, and theft, and adultery have overflowed, and blood has touched blood," etc. Again, there is the wide way, and this is the work of sin; Jeremiah 2:18: "What will you do in the way of Egypt?" Again, this way is broad, because at its beginning it seems to be wide, but afterward it is narrowed, because its outcome is unto destruction, because "the wages of sin is death." "And many there are who enter through it." Here he touches on the number, because literally "the number of fools is infinite."

"Narrow is the gate, and strait is the way that leads to life." This is contrary to the preceding; and this is strait, because it is straitened according to the rule of the law, and it is a way opposed to the other way; Proverbs 4:27: "For the ways that are on the right hand the Lord knows; but those are perverse which are on the left," etc. But it can be asked why the way of charity is strait, since it seems that it would be wide; Proverbs 4:11: "I will lead you by the paths of equity, which when you shall have entered, your steps shall not be straitened." But the way of sinners is a strait way; hence Wisdom 5:7: "We have walked difficult ways." It must 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 a strait way; in the way of reason, the contrary. And there is an example from the tutor: for the more he loves the boy, the more he restrains his steps. Hence the ways of charity are straitened in the way of the flesh, and the contrary in the way of reason; Psalm 118:120: "Pierce my flesh with your fear."

"And few there are who find it." Here he makes mention of the difficult and rare finding that occurs in the way of the spirit, and not in the way of the flesh. And the reason is this: because the way of the flesh is delight, and this is ready at hand; but the way of the spirit is hidden; hence Psalm 30:20: "Oh how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you." For because it is in hiddenness, therefore also few find it. But some also find it, and turn back, of whom it is said, Luke 9:62: "No one putting his hand to the plow, and looking back, is fit for the kingdom of God."

He teaches the precautions against which one must be on guard. Now they are described from their profession, since they are prophets. But it can be asked, of which prophets, since the Law and the Prophets extend up to John: hence at that time there were no prophets concerning Christ, since they come to an end in him. Therefore it must be said that the prophets here are the teachers and prelates in the Church. But what is meant by his calling them false? Those are called false who are not sent. Of such it is said, Jeremiah 23:21: "I did not send them, and they ran." Likewise those are called false who speak a lie; hence Jeremiah 2:8: "their prophets prophesied in Baal." Thus too there were many false prophets among the people, just as among us too there will be lying teachers. "Attend," that is, diligently beware, because they are hidden, and one must beware of hidden snares. Hence their malice lies hidden within. He says therefore: "who come to you in the clothing of sheep," etc. Sheep are the faithful: "but we are his people, and the sheep of his pasture," Psalm 99:3. But their clothing is fasting and almsgiving, with which they cover themselves; 2 Timothy 3:5: "having the appearance of piety, but denying its power." But it must be known that if wolves cover themselves with the skins of sheep, the sheep does not for this reason lose its own skin: so, although those evil men are covered with good works, still much good is accomplished. But "within they are ravenous wolves." This is expounded chiefly of heretics, and consequently of evil prelates. Hence it is said, on that text of John 10:11, "I am the good shepherd," that one man is a shepherd, who governs and rules; another is a wolf, who intends destruction; another is a hireling, who seeks his own advantage. Hence the shepherd is to be loved, the wolf to be fled, the hireling to be tolerated. What is said, then — "but within they are ravenous wolves" — is understood of those who have the intention of perverting the people, and these must be called wolves. Likewise hirelings, namely evil Christians, who scatter the flock by bad example, who have an evil life; as to their effect, they have the manner of a wolf; Acts 20:29: "for after my departure ravenous wolves will enter in among you, not sparing the flock," etc. And he says "within," because they have an evil intention of killing the people.

"By their fruits you shall know them," etc. "By their fruits," that is, by their works. But this seems to be against the point, because they also have the clothing of sheep, and clothing too is a work; therefore they would be known by these as well. Chrysostom: the fruit is the confession of the faith. Hence if one confesses the faith, he is not a heretic. Ephesians 5:9: "for the fruit of light is in all goodness, and justice, and truth," etc. But if it is expounded of hypocrites, then it is expounded thus, that by "clothing" are meant exterior works. Hence Galatians 5:22: "but the fruit of the Spirit is charity, joy, and peace," etc. But you might ask: how can they be known? It must be said that scarcely can any hypocrite be so composed that something of malice does not appear either in word or in deed: Proverbs 27:19: "as in water the faces of those who look in shine back, so the hearts of men are manifest to the prudent." And Seneca: "no one can long bear a feigned mask." Now they are made manifest chiefly in two ways: in those things which must be done suddenly, since in those things which one does with deliberation he is on his guard; likewise in tribulations; Ecclesiasticus 6:8: "there is a friend for his own time, and he will not remain in the day of tribulation." Likewise they are made manifest when they cannot have what they wish, or when they have already obtained it — hence "power reveals the man." "Do men gather grapes from thorns?" By grapes, from which wine is made, is understood spiritual joy, because "wine gladdens the heart of man," Psalm 103:15. By figs is meant the sweetness of ecclesiastical peace, which is charity. These cannot be born from briers, that is, from sinners, because "thorns and briers it shall bring forth for you," Genesis 3:18. And he proves this by an example: "every good tree bears good fruits, but a bad tree bears bad fruits." From this the Manicheans assumed two natures, namely a good one and an evil one. But this is not true, because we see good fruit come from an evil creation, and the converse. Hence for this you should understand that the tree is the principle of the fruit. But the principle is twofold: a principle of nature, and a principle of moral conduct. The principle of nature is the soul, and whatever proceeds from it naturally is wholly good. But the principle of moral conduct is the will; therefore if the will is good, the work too is good, provided it has a good will together with a good intention — for if someone wished to steal in order to give alms, even though the will is good, the intention nonetheless is not right. But what will become of the bad tree? "Every tree which does not bear fruit will be cut down": because if it does not bear fruit, or if it fails to bear it when it could, it will be cut down; hence John 15:6: "if anyone does not remain in me, he shall be cast out as a branch, and shall wither, and they shall gather him and cast him into the fire, and he burns." Hence in Luke 13:7 it is said of the fig tree, which the lord commanded to be cut down and removed: "let the impious man be taken away, lest he see the glory of God." He concludes therefore: "by their fruits you shall know them."

"Not everyone who says to me, Lord, Lord," etc. Having set forth the teaching, he shows that it must be observed, because nothing else suffices for salvation. And concerning the commandments, or the teaching of God, four things are necessary, or praiseworthy: that we confess with the mouth, that it be confirmed by miracles, that the word of God be heard, and that it be carried out in deed. Concerning the first, Romans 10:10: "with the heart one believes unto justice, but with the mouth confession is made unto salvation." Concerning the second, Mark, last chapter, 20: "the Lord cooperating, and confirming the word by the signs that followed." Likewise, that it be heard; John 8:47: "he who is of God hears the words of God." Likewise, fourth, it is required that one do it; James 1:22: "be doers of the word, and not hearers only." Hence he wishes to show that the three without the fourth do not profit; hence he says: "not everyone who says to me, Lord, Lord," etc. But this seems contrary to the Apostle, who says: "no one can say, Lord Jesus, except in the Holy Spirit." But whoever has the Holy Spirit enters into the kingdom of heaven. Augustine resolves this, saying that "to say" is spoken in many ways: commonly, and strictly, and properly. Strictly it is nothing other than to manifest affection and will; and it is in this sense that the Apostle says: "no one can say, Lord Jesus, except in the Holy Spirit," etc. And this is nothing other than to believe the Lord, and to obey him. Commonly, however, it means to proclaim in whatever way with the mouth; concerning which we have Jeremiah 26:13: "this people honors me with their lips, but their heart is far from me." Or it may be taken thus. "Not everyone who says to me, Lord, Lord," etc. He repeats this word, "Lord, Lord," to signify that confession is twofold, namely of voice and of praise, neither of which suffices by itself. Hence Isaiah 26:13: "this people honors me with their lips, but their heart is far from me." Who then shall enter? Not he who says "Lord, Lord," but he who has done the will of my Father, etc. John 3:13: "no one ascends into heaven, except he who descended from heaven," etc. Hence no one can ascend, unless he descends as Christ did, of whom it is said, John 6:38: "I descended from heaven, not to do my own will, but the will of him who sent me." Hence one must do the will of God; 1 Thessalonians 4:3: "for this is the will of God, your sanctification." Hence David said, Psalm 142:10: "teach me to do your will." And likewise, just as the Lord taught us to pray, "your will be done." But it must be noted that by his saying "kingdom," eternal reward is touched upon; hence he says "shall enter." For that kingdom consists in spiritual goods, not in exterior goods; therefore he says "shall enter." Hence Song of Songs 1:4: "the king brought me into his storerooms." Likewise he says "of heaven," because although someone here has riches, or honors, all this is for the sake of that kingdom. Hence the reward shall be among the lofty things. But someone might say that working miracles suffices for salvation. This he excludes, because "many will say to me on that day: Lord, Lord, have we not prophesied in your name?" etc. And he says "many," signifying those who withdraw from unity, because they are under multitude, for "the number of fools is infinite," Ecclesiastes 1:15. Likewise he brings this in for the understanding of what he had said, that "every tree which does not bear fruit will be cut down." And he had not said by whom; therefore he said "to me," as to the judge appointed, because "the Father has given all judgment to the Son," John 5:22. Likewise he says "on that day." "Day" names the term, but not according to the quality of time, because the day of judgment is sometimes called night, and sometimes it is called day, sometimes night, because it is uncertain when it will come. Hence below, 25:6: "at midnight a cry was made: behold, the bridegroom comes, go forth to meet him." The Apostle calls it "day," 1 Corinthians 4:3. And in Psalm 36:6: "and he will bring forth your justice as the light, and your judgment as the noonday." "Lord, Lord." He repeats it to signify greater confusion and fear; Wisdom 5:2: "for they shall be troubled with horrible fear." "Have we not cast out demons in your name?" This is supernatural power; Job 41:24: "for there is no power upon earth that can be compared to this," namely, to the power of the Devil. But then it is asked how those who cast out demons become reprobate. Chrysostom answers that these men are lying. Another answer is that at one time they were good, and worked miracles, and afterward became evil. But this cannot stand, because the Lord says, "I never knew you." In another way it must be said that they say "in your name," not in the name of the Holy Spirit; for some act in the power of the Holy Spirit, some not. For as we have it, Jeremiah 2:8, some prophesied in the name of Baal; likewise some act through magic arts. But it is asked how demons work miracles. I say that they cannot; but they do certain things which appear to be miracles, though they are not miracles. Those things are called miracles when the effects are evident but the causes are hidden. Hence there can be something wondrous to those who are less learned, which is not wondrous to the wise, as is clear in the case of an eclipse. Hence, since demons know natural things in a truer way, they can do things which seem to us to be miracles. Otherwise, according to Jerome: because, as he says, among the gifts of the Holy Spirit there are some which are given freely; charity alone is that which distinguishes between the sons of God and the sons of the Devil; 1 Corinthians 12:7: "to each one is given the manifestation of the Spirit for usefulness," or for the profit of his own goodness, or of the Church, so that the faith which he preaches may be made manifest. And thus too sometimes a prelate living wickedly can work miracles. And then "I will declare to them, that I never knew you," that is, I did not approve, not even when you were working miracles; 2 Timothy 2:19: "the Lord knows who are his." He says "I never knew you," when he says "depart from me," because you were never approved.

"Everyone therefore who hears," etc. He shows that without works nothing suffices, not even the hearing of the word of God, because hearing is ordered to faith. Romans 10:17: "but faith is from hearing." For hearing does not suffice. And he shows this in two ways, for he sets forth, under a comparison, the outcome of him who hears and does, and of him who hears and does not do. And first he does three things: first he sets down the building; second, the assault, at "and the rain came down," etc.; third, the immutability, at "and it did not fall," etc. He says therefore that hearing does not suffice; for hearing is necessary — John 8:47: "he who is of God hears the words of God" — but it does not suffice; Romans 2:13: "for not the hearers of the law but the doers shall be justified." Likewise he says well, "these my words," because whatever pertains to salvation is contained there. Hence "he who hears these words, and does them, shall be likened to a wise man." And he does not say that he is wise, but that he "shall be likened." This comparison can be understood of a bodily builder, and thus the letter is plain. Or it can be understood spiritually, and thus this man is Christ. Ecclesiastes 7:29: "one man out of a thousand I have found." The house of Christ is the Church, for he knows how it must be built. Hence concerning him, Proverbs 9:1: "wisdom has built herself a house." And Proverbs 14:1: "a wise woman builds her house." "Upon the rock"; 1 Corinthians 10:1: "and the rock was Christ." Hence Christ builds upon himself, for he himself is the foundation; hence 1 Corinthians 3:11: "no other foundation can anyone lay besides that which has been laid, which is Christ Jesus." For this is the foundation of eternal truth. And this is altogether immovable; Psalm 124:4: "they who trust in the Lord are like Mount Sion." There follows the assault upon this house: "and the rain came down." By rain is understood teaching, and there is good rain, and bad rain. The rain, therefore, which rushes in, is bad teaching; Genesis 19:24: "the Lord rained upon Sodom sulphur and fire." Likewise "rivers" are good, and not good; Isaiah 18:2: "the rivers have wasted his land"; and by this are signified the wise who consider themselves to be wise. These rivers are generated from the rains. By "winds" are meant demons. Hence in the canonical epistle of Jude, verse 12: "clouds without water, which are carried about by winds," etc. "And they rushed against the house," that is, against the Church, "and it did not fall." "For its cords shall not be broken forever," Isaiah 33:20. And why? "It was founded upon the rock," that is, upon Christ.

Next he sets forth the comparison, setting down the outcome of him who hears and does not do; and concerning this he first sets down the building; second, the assault, at "and the rain came down," etc.; third, the ruin, at "and it fell," etc. He says: "and everyone who hears these my words, and does not do them, shall be like a foolish man," who has fallen from the light of wisdom. Hence Ecclesiastes 4:13: "better is a wise servant than an old and foolish king." Likewise the fool is the Devil. The house which he builds is the congregation of the unfaithful; hence Psalm 73:30: "the earth is filled with houses of iniquity." And this man builds "upon sand." By sand are meant the unfaithful, who are unfruitful. Likewise, on account of their great number: for "the number of fools is infinite," Ecclesiastes 1:15. Likewise sand does not cohere, so these men are always at strife. He founds, therefore, upon sand, that is, upon an end which is, as it were, a foundation, namely he fixes his intention upon a temporal good. "The rain came down," that is, bad teaching came; "the rivers came," that is, false teachers; "the winds blew," that is, angels — Psalm 103:4: "who makes his angels spirits." "And they rushed against that house, and it fell." Apocalypse 14:8: "fallen, fallen is Babylon," namely through preaching. "And great was its fall." If we wish to adapt the comparison, it must be said thus, that a man ought to build as Christ built. And this the Apostle teaches, 1 Corinthians 3:10: "let each one see how he builds upon it." For one man builds a dwelling place of God; another, on the contrary, as below is stated, and as we have it in 1 Corinthians 3:12, some build upon stubble. For the foundation is that upon which someone places his intention. For some hear in order to know, and these build upon the intellect, and this is building upon sand; hence James 1:23: "he who hears, and does not do, is like a man beholding the face of his birth in a mirror." Hence they build upon what is changeable. But another hears in order to do and to love, and this man builds upon the rock, because upon what is firm and stable; Proverbs 22:6: "a young man according to his way, even when he is old, will not depart from it." For this foundation rests upon charity. The Apostle, Romans 8:35: "who shall separate us from the charity of Christ?" But here it can be asked why the foundation which is in the intellect is unstable and not firm, while that which is in the affection is firm. The reason is that the intellect deals with universals, for it cannot know many things except in a universal way; therefore, wandering about the universal, it has no stability; but operations and affections concern particulars, and concern a good habit; therefore if temptation comes, one clings to that to which he is accustomed, namely to a good operation, and so he resists. But then it is asked what he means by "rain." It must be said, then, that the Devil never tempts first in greater things, but first in lesser things, and then proceeds to greater ones. Hence by "rain" is meant a depraved thought. He tempts, therefore, in a depraved thought, and if one consents, he then tempts him in something greater, and thus it is afterward increased. And from these come the "rivers," and afterward he rushes in with all his strength, and the man necessarily falls; Ecclesiasticus 19:1: "he who despises small things shall fall little by little." Or thus: "rain" is the temptation of the flesh; "rivers," the temptation of the world; "winds," the temptation of the Devil. Or, according to Augustine, "rain" is superstitious teaching, clinging to which one falls most gravely, and this is made a great fall; but it is not great when one merely stumbles and does not fall, because when temptation occurs, he fears and grieves. But some fall entirely; Psalm 136:7: "raze it, raze it, even to its foundation." Or it is called "a great fall" because the heart is impenitent; Job 21:13: "they spend their days in good things, and in a moment they go down to hell."

"And it came to pass, when Jesus had finished these words, the crowds were astonished." The effect is set down. For there was a threefold manner of men who followed the Lord Jesus. Some indeed were astonished and were scandalized, as the Pharisees, concerning whom see below, chapter 15. Some were astonished, but were not scandalized, as the crowds. Some indeed, as the perfect, were not astonished at all. But it must be asked concerning this, why he says "the crowds," since the crowds were not there. And it can be said that the sermon was addressed both to the crowds and to the disciples; but on the mountain, beneath the summit of the mountain, there was a certain plain. The disciples, therefore, were on the summit with Christ, but the crowds were on the plain. Or it can be said that it was addressed first to the disciples, and afterward to the crowds. Or it can be said: crowds of disciples followed him. But what was the reason for their astonishment? Because "he was teaching them as one having power." Hence in him is fulfilled what is said, Ecclesiastes 8:4: "his word is full of power." Hence, as "one having power," because he spoke as the Lord, or as a lawgiver. Or, as "having power," with the power of penetrating the heart. Hence it is said, Psalm 67:34: "he will give to his voice the voice of power." Or with the power of working miracles, because what he said, he confirmed by miracles.

Augustine says that all the things which are said in this sermon must be reduced to the seven gifts, and to the beatitudes, because that which is first said, "you shall not kill," pertains to the gift of fear, and to the beatitude of poverty. That which follows next, "be agreeable with your adversary," pertains to the gift of piety, through which meekness is fulfilled. That, "you shall not commit adultery," etc., pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. That concerning enduring wrongs pertains to the gift of fortitude, by which is fulfilled also the beatitude of those who are blessed who hunger and thirst for justice, etc. That which is said, "love your enemies," pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. And through that which follows in chapter 6, concerning not having anxiety, up to "enter through the narrow gate," he intends to cleanse the heart; hence it pertains to the gift of understanding, and to the beatitude which is purity of heart; hence, "blessed are the pure in heart, for they shall see God." But whatever follows pertains to the gift of wisdom.