Mateus 7
John Chrysostom · Comentário Patrístico (catena)
Mateus 7:1-2
"For with what judgment ye judge," saith He, "ye shall be judged." That is, "it is not the other," saith Christ, "that thou condemnest, but thyself, and thou art making the judgment-seat dreadful to thyself, and the account strict." As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but thyself, dost thou give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses. Seest thou, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, hath freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance of pardon, which he hath by his judgment laid up beforehand for himself. "What then!" say you: "if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton?" Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, "stay not him that is sinning," but "judge not;" that is, be not bitter in pronouncing sentence. And besides, it is not of great things, nor of things prohibited, that this is said, but of those which are not even counted offenses. — Homily on the Gospel of Matthew 23
Mateus 7:1-2
"For with what measure ye mete," He saith, "it shall be measured unto you." Set a bridle upon thy mouth. If thou art disciplined to bear bravely with a servant when she answers back, thou wilt not be annoyed with the insolence of an equal, and in being above annoyance, wilt have attained to the highest philosophy. But some there are who add even oaths, but there is nothing more shocking than a woman so enraged. But what again, ye will say, if she shall dress gaily? Why then, forbid this; thou hast my consent; but check it by first beginning with thyself, not so much by fear as by example. Be in everything thyself a perfect pattern. — Homily on Ephesians 15
Mateus 7:1-2
What then? Ought we not to blame them that sin? Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, "Why dost thou judge thy brother? And thou, why dost thou set at nought thy brother?" and, "Who art thou that judgest another man's servant?" And again, "Therefore judge nothing before the time, until the Lord Come." How then doth He say elsewhere, "Reprove, rebuke, exhort," and, "Them that sin rebuke before all?" And Christ too to Peter, "Go and tell him his fault between thee and him alone," and if he neglect to hear, add to thyself another also; and if not even so doth he yield, declare it to the church likewise?" And how hath He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He hath commanded to be "as a heathen man and a publican." And how gave He them the keys also? since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose. And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down. What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men's sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. — Homily on the Gospel of Matthew 23
Mateus 7:3-4
"Why beholdest thou the mote that is in thy brother's eye?" Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that thine own doings must be strictly inquired into, thou thyself hast first made the law, by thus sentencing those of thy neighbor. Account it not then to be a grievous thing, if thou art also thyself to undergo the same kind of trial. — Homily on the Gospel of Matthew 23
Mateus 7:5
"Thou hypocrite, first cast out the beam out of thine own eye." Here His will is to signify the great wrath, which He hath against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, "Thou wicked servant, I forgave thee all that debt;" even so here also, "Thou hypocrite." For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him "hypocrite." For thou, who in other men's doings art so bitter, as to see even the little things; how hast thou become so remiss in thine own, as that even the great things are hurried over by thee? "First cast out the beam out of thine own eye." Seest thou, that He forbids not judging, but commands to cast out first the beam from thine eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if thou doest it out of guardian care, I bid thee care for thyself first, in whose case the sin is both more certain and greater. But if thou neglect thyself, it is quite evident that neither dost thou judge thy brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? it should be by one who commits no such sin, not by thee. His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men. For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others. — Homily on the Gospel of Matthew 23
Mateus 7:6
"Give not that which is holy unto the dogs, neither cast ye your pearls before swine." "Yet surely further on," it will be said, "He commanded, 'What ye have heard in the ear, that preach ye upon the housetops.'" But this is in no wise contrary to the former. For neither in that place did He simply command to tell all men, but to whom it should be spoken, to them He bade speak with freedom. And by "dogs" here He figuratively described them that are living in incurable ungodliness, and affording no hope of change for the better; and by "swine," them that abide continually in an unchaste life, all of whom He hath pronounced unworthy of hearing such things. Paul also, it may be observed, declared this when He said, "But a natural man receiveth not the things of the Spirit, for they are foolishness unto him." And in many other places too He saith that corruption of life is the cause of men's not receiving the more perfect doctrines. Wherefore He commands not to open the doors to them; for indeed they become more insolent after learning. For as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. "Since then from their nature, they are not able to learn them, let the thing be hidden," saith He, "that at least for ignorance they may reverence them. For neither doth the swine know at all what a pearl is. Therefore since he knows not, neither let him see it, lest he trample under foot what he knows not." For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, "lest they trample them under their feet, and turn again and rend you." Nay, "surely," saith one, "they ought to be so strong as to remain equally impregnable after men's learning them, and not to yield to other people occasions against us." But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine. And full well did He say, "turn again and rend you:" for they feign gentleness, so as to be taught: then after they have learnt, quite changing from one sort to another, they jeer, mock and deride us, as deceived persons. Therefore Paul also said to Timothy, "Of whom be thou ware also; for he hath greatly withstood our words;" and again in another place, "From such turn away," and, "A man that is an heretic, after the first and second admonition, reject." It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to thee they will cause endless difficulties. Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, "because they seeing saw not." For this, Paul likewise commanded "to know how we ought to answer every man." — Homily on the Gospel of Matthew 23
Mateus 7:7-8
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but as far as was possible of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs, although there be much that is hidden in men: that they might not say, "these things are grievous and intolerable," for indeed in the sequel Peter did utter some such things, saying, "Who can be saved?" and again, "If the case of the man be so, it is not good to marry": in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, saith He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving. However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of "seek." For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them. By "seeking," then, He declared this; by "knocking," that we approach with earnestness and a glowing mind. Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind thou hast often sought and not found, but nevertheless, though thou know this, that thou art not sure to find them, thou puttest in motion every mode of search; but here, although having a promise that thou wilt surely receive, thou dost not show even the smallest part of that earnestness. And if thou dost not receive straightway, do not even thus despair. For to this end He said, "knock," to signify that even if He should not straightway open the door, we are to continue there. — Homily on the Gospel of Matthew 23
Mateus 7:9-10
And if thou doubt my affirmation, at any rate believe His example. "For what man is there of you," saith He, "whom if his son ask bread, will he give him a stone?" Because, as among men, if thou keep on doing so, thou art even accounted troublesome, and disgusting: so with God, when thou doest not so, then thou dost more entirely provoke Him. And if thou continue asking, though thou receive not at once, thou surely wilt receive. For to this end was the door shut, that He may induce thee to knock: to this end He doth not straightway assent, that thou mayest ask. Continue then to do these things, and thou wilt surely receive. For that thou mightest not say, "What then if I should ask and not receive?" He hath blocked up thy approach with that similitude, again framing arguments, and by those human things urging us to be confident on these matters; implying by them that we must not only ask, but ask what we ought. "For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone?" So that if thou receive not, thy asking a stone is the cause of thy not receiving. For though thou be a son, this suffices not for thy receiving: rather this very thing even hinders thy receiving, that being a son, thou askest what is not profitable. Do thou also therefore ask nothing worldly, but all things spiritual, and thou wilt surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: "since ye too," saith He, "though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, ye refuse the gifts; just as, if it be expedient, ye consent and bestow it." Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not thy diligence, until the door be opened. For if thou approach with this mind, and say, "Except I receive, I depart not;" thou wilt surely receive, provided thou ask such things, as are both suitable for Him of whom thou askest to give, and expedient for thee the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw nigh asking forgiveness; "to lift up holy hands without wrath and doubting." If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men. "What then," saith one, "if I ask even spiritual things, and do not receive?" Thou didst not surely knock with earnestness; or thou madest thyself unworthy to receive; or didst quickly leave off. — Homily on the Gospel of Matthew 23
Mateus 7:11
Do not want to be more merciful than God, or rather, if you wish it, you will not be able, not even in the least degree. How should you? As far as the heaven is from the earth, Scripture says, so far are My counsels from your counsels: and again, If ye, He says, being evil, know how to give good gifts unto your children, how much more your heavenly Father? — Homily on Acts 50
Mateus 7:11
"And wherefore," it may be inquired, "did He not say, what things we ought to ask"? Nay verily, He hath mentioned them all in what precedes, and hath signified for what things we ought to draw nigh. Say not then, "I drew nigh, and did not receive." For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness doth this evil nature. "For if ye, being evil, know how to give good gifts unto your children, how much more your heavenly Father." Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man. Seest thou an argument unspeakable, of power to arouse to good hopes even him that hath become utterly desperate? — Homily on the Gospel of Matthew 23
Mateus 7:12
After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, "Ask," and "seek," and "knock." And thence again, to the necessity of being also diligent ourselves. "For all things," saith He, "whatsoever ye would that men should do to you, do ye also to them." Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men. And He did not merely say, "All things whatsoever ye would," but, "Therefore all things whatsoever ye would." For this word, "therefore," He did not add without purpose, but with a concealed meaning: "if ye desire," saith He, "to be heard, together with what I have said, do these things also." What then are these? "Whatsoever ye would that men should do to you." Seest thou how He hath hereby also signified that together with prayer we need exact conversation? And He did not say, "whatsoever things thou wouldest to be done unto thee of God, those do unto thy neighbor;" lest thou should say, "But how is it possible? He is God and I am man:" but, "whatsoever thou wouldest to be done unto thee of thy fellow servant, these things do thou also thyself show forth towards thy neighbor." What is less burdensome than this? what fairer? Then the praise also, before the rewards, is exceeding great. "For this is the law and the prophets." Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance. — Homily on the Gospel of Matthew 23
Mateus 7:13-14
"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it." And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life. And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. "For our light affliction," saith he, "worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness. See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to "beware of the false prophets;" thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, "We wrestle not against flesh and blood," doth so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. "But look not to this," saith He, "that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues." And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, "Violent men take it by force." For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited. Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more aught that is painful. Now in saying, "Few there be that find it," here again He both declared the carelessness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein. For besides that it is strait, there are also many to overthrow us in the way that leads thither. — Homily on the Gospel of Matthew 23
Mateus 7:13-14
Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it." — Homily on the Gospel of Matthew 47
Mateus 7:15
"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them. Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, "false prophets," for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit. — Homily on the Gospel of Matthew 23
Mateus 7:16
[(as quoted by Aquinas, AD 1274)] Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never. And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles? — Catena Aurea by Aquinas
Mateus 7:16-18
And by the figure of "false prophets," here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further, "By their fruits ye shall know them." For amongst heretics one may often find actual goodness, but amongst those whom I was mentioning, by no means. "What then," it may be said, "if in these things too they counterfeit?" "Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted." Thus, inasmuch as He had said, "there be few that find it," He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it. "But wherefore," one may say, "did He not make them manifest, but set us on the search for them?" That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that "by their good words they deceive the hearts of the simple." Let us not be troubled therefor, when we see many such even now. Nay, for this too Christ foretold from the beginning. And see His gentleness: how He said not, "Punish them," but, "Be not hurt by them," "Do not fall amongst them unguarded." Then that thou mightest not say, "it is impossible to distinguish that sort of men," again He states an argument from a human example, thus saying, "Do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be." And if He states the same thing twice, it is not tautology. But, lest any one should say, "Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:" "This is not so," saith He, "for it bears evil fruit only, and never can bear good: as indeed in the contrary case also." "What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples." But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit. What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed. Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. "For thou canst not say, 'I am deceived and beguiled;' since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random." — Homily on the Gospel of Matthew 23
Mateus 7:18
[(as quoted by Aquinas, AD 1274)] But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. — Catena Aurea by Aquinas
Mateus 7:19-20
"For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels. — Homily on the Gospel of Matthew 46
Mateus 7:19-20
Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying, "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Then, to make the saying less grievous, He added, "Wherefore by their fruits ye shall know them." That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel. Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an "axe," and of a "tree cut down," and of "unquenchable fire." And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it. But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree. Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and "to depart and be with Christ." No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear "I know you not," to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him? — Homily on the Gospel of Matthew 23
Mateus 7:21
Wherefore said He not, "but he that doeth my will?" Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father. And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:" but thou art nothing advantaged thereby, so long as the manifestation by life and by works is not there. — Homily on the Gospel of Matthew 24
Mateus 7:22
"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name?" For "not only," saith He, "is he that hath faith, if his life be neglected, cast out of Heaven, but though, besides his faith, he have wrought many signs, yet if he have done nothing good, even this man is equally shut out from that sacred porch." "For many will say unto me in that day, Lord, Lord, have we not prophesied in thy name?" Seest thou how He secretly brings in Himself also here and afterwards, having now finished His whole exhortation? how He implies Himself to be judge? For that punishment awaits such as sin, He hath signified in what precedes; and now who it is that punishes, He here proceeds to unfold. And He said not openly, I am He, but, "Many will say unto me;" making out again the same thing. Since were He not the judge, how could He have told them, "And then will I profess unto them, depart from me, I never knew you?" But there are some who say, "they made this assertion falsely;" and this is their account why such men are not saved. Nay then it follows that His conclusion is the contrary of what He intends. For surely His intention is to make out that faith is of no avail without works. Then, enhancing it, He added miracles also, declaring that not only faith, but the exhibiting even of miracles, avails nothing for him who works such wonders without virtue. Now if they had not wrought them, how could this point have been made out here? And besides, they would not have dared, when the judgment was come, to say these things to His face: and the very reply too, and their speaking in the way of question, implies their having wrought them: I mean, that they, having seen the end contrary to their expectation, and after they had been here admired among all for their miracles, beholding themselves there with nothing but punishment awaiting them; as amazed and marvelling they say, "Lord, have we not prophesied in thy name?" how then dost thou turn from us now? What means this strange and unlooked-for end? But though they marvel because they are punished after working such miracles, yet do not thou marvel. For all the grace was of the free gift of Him that gave it, but they contributed nothing on their part; wherefore also they are justly punished, as having been ungrateful and without feeling towards Him that had so honored them as to bestow His grace upon them though unworthy. "What then," saith one, "did they perform such things while working iniquity?" Some indeed say that it was not at the time when they did these miracles that they also committed iniquity, but that they changed afterwards, and wrought their iniquity. But if this be so, a second time the point at which He is laboring fails to be established. For what He took pains to point out is this, that neither faith nor miracles avail where practise is not: to which effect Paul also said, "Though I have faith, so that I could remove mountains, and understand all mysteries, and all knowledge, and have not charity, I am nothing." "Who then are these men?" you ask. Many of them that believed received gifts such as He that was casting out devils, and was not with Him; such as Judas; for even he too, wicked as he was, had a gift. — Homily on the Gospel of Matthew 24
Mateus 7:23
"Not only in the time of the judgment, but not even then, when ye were working miracles," saith He. Therefore He said also to His disciples, "Rejoice not, that the devils are subject unto you, but because your names are written in Heaven." And everywhere He bids us practise great care of our way of life. For it is not possible for one living rightly, and freed from all the passions, ever to be overlooked; but though he chance to be in error, God will quickly draw him over to the truth. And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, "I never knew you:" there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment. Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor. — Homily on the Gospel of Matthew 24
Mateus 7:24
Having now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of divers kinds, both such as for display fast and make prayers, and such as come in the sheep's hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying, "Whosoever therefore heareth these sayings of mine, and doeth them, shall be likened unto a wise man." As thus: What they shall suffer who do not (although they work miracles), ye have heard; but ye should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. "For whosoever," saith He, "heareth these sayings of mine, and doeth them, shall be likened to a wise man." Seest thou how He varies His discourse; at one time saying, "Not every one that saith unto me, Lord, Lord," and revealing Himself; at another time, "He that doeth the will of my Father;" and again, bringing in Himself as judge, "For many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and I will say, I know you not." And here again He indicates Himself to have the power over all, this being why He said, "Whosoever heareth these sayings of mine." Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little. — Homily on the Gospel of Matthew 24
Mateus 7:25
"For the rain descended," saith He, "the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock." By "rain" here, and "floods," and "winds," He is expressing metaphorically the calamities and afflictions that befall men; such as false accusations, plots, bereavements, deaths, loss of friends, vexations from strangers, all the ills in our life that any one could mention. "But to none of these," saith He, "doth such a soul give way; and the cause is, it is founded on the rock." He calls the stedfastness of His doctrine a rock; because in truth His commands are stronger than any rock, setting one above all the waves of human affairs. For he who keeps these things strictly, will not have the advantage of men only when they are vexing him, but even of the very devils plotting against him. And that it is not vain boasting so to speak, Job is our witness, who received all the assaults of the devil, and stood unmoveable; and the apostles too are our witnesses, for that when the waves of the whole world were beating against them, when both nations and princes, both their own people and strangers, both the evil spirits, and the devil, and every engine was set in motion, they stood firmer than a rock, and dispersed it all. And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And ye are witnesses, who know the plots in king's courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing. What then? Did no such thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed. Thou then likewise, if thou be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if thou be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt thee. Since in what is he to harm thee, who is minded to lay plots? Will he take away thy money? Well, but before their threatening thou wast commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of thy Lord. But doth he cast thee into prison? Why, before thy prison, thou wast enjoined so to live, as to be crucified even to all the world. But doth he speak evil? Nay, from this pain also Christ hath delivered thee, by promising thee without toil a great reward for the endurance of evil, and making thee so clear from the anger and vexation hence arising, as even to command thee to pray for them. But doth he banish thee and involve thee in innumerable ills? Well, he is making the crown more glorious for thee. But doth he destroy and murder thee? Even hereby he profits thee very greatly, procuring for thee the rewards of the martyrs, and conducting thee more quickly into the untroubled haven, and affording thee matter for a more abundant recompence, and contriving for thee to make a gain of the universal penalty. — Homily on the Gospel of Matthew 24
Mateus 7:26
Wherefore also He made His argument more expressive, by trying its force in a parable; for it was not the same thing to say, "The virtuous man shall be impregnable but the wicked easily subdued," as to suppose a rock, and a house, and rivers, and rain, and wind, and the like. "And every one," saith He, "that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, which built his house upon the sand." And well did He call this man "foolish": for what can be more senseless than one building a house on the sand, and while he submits to the labor, depriving himself of the fruit and refreshment, and instead thereof undergoing punishment? For that they too, who follow after wickedness, do labor, is surely manifest to every one: since both the extortioner, and the adulterer, and the false accuser, toil and weary themselves much to bring their wickedness to effect; but so far from reaping any profit from these their labors, they rather undergo great loss. For Paul too intimated this when he said, "He that soweth to his flesh, shall of his flesh reap corruption." To this man are they like also, who build on the sand; as those that are given up to fornication, to wantonness, to drunkenness, to anger, to all the other things. Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, "What shall we do to these men?" Seest thou those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, "What do ye, seeking to bring this man's blood upon us?" What saith he? Dost thou scourge, and art thou in fear? entreatest thou despitefully, and art in dismay? Dost thou judge, and yet tremble? So feeble is wickedness. But the Apostles not so, but how? "We cannot but speak the things which we have seen and heard." Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. And as he who wraps up fire in a garment, extinguishes not the flame, but consumes the garment; so he that is doing despite to virtuous men, and oppressing them, and binding them, makes them more glorious, but destroys himself. — Homily on the Gospel of Matthew 24
Mateus 7:27
And it doth not merely fall, but with great calamity: for "great indeed," He saith, "was the fall of it." The risk not being of trifles, but of the soul, of the loss of Heaven, and those immortal blessings. Or rather even before that loss, no life so wretched as he must live that follows after this; dwelling with continual despondencies, alarms, cares, anxieties; which a certain wise man also was intimating when he said, "The wicked fleeth, when no man is pursuing." For such men tremble at their shadows, suspect their friends, their enemies, their servants, such as know them, such as know them not; and before their punishment, suffer extreme punishment here. And to declare all this, Christ said, "And great was the fall of it;" shutting up these good commandments with that suitable ending, and persuading even by the things present the most unbelieving to flee from vice. For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them. For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only doth He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, "I know you not"): but also from the things present, the downfall, I mean, in what is said of the house. — Homily on the Gospel of Matthew 24
Mateus 7:28-29
Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them. But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, "But I say unto you." And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors. And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? and especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him. — Homily on the Gospel of Matthew 25