Lecture 2 — Casting out devils

^12:22^ Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw. [n. 1007]

^12:23^ And all the multitudes were amazed, and said: is not this the Son of David? [n. 1009]

^12:24^ But the Pharisees hearing it, said: this man does not cast out the devils except by Beelzebub the prince of the devils. [n. 1009]

^12:25^ And Jesus knowing their thoughts, said to them: every kingdom divided against itself will be made desolate: and every city or house divided against itself will not stand. [n. 1010]

^12:26^ And if satan cast out satan, he is divided against himself: how then will his kingdom stand? [n. 1012]

^12:27^ And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they will be your judges. [n. 1014]

^12:28^ But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. [n. 1016]

^12:29^ Or how can anyone enter into the house of the strong, and plunder his vessels, unless he first bind the strong? And then he will plunder his house. [n. 1017]

^12:30^ He who is not with me, is against me: and he who does not gather with me, scatters. [n. 1020]

^12:31^ Therefore I say to you: every sin and blasphemy will be forgiven men, but the blasphemy of the Spirit will not be forgiven. [n. 1023]

^12:32^ And whoever will speak a word against the Son of man, it will be forgiven him: but he who will speak against the Holy Spirit, it will not be forgiven him, neither in this world, nor in the world to come. [n. 1025]

^12:33^ Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. [n. 1034]

^12:34^ O generation of vipers, how can you speak good things, whereas you are evil? For out of the abundance of the heart the mouth speaks. [n. 1037]

^12:35^ A good man out of a good treasure brings forth good things: and an evil man out of an evil treasure brings forth evil things. [n. 1040]

^12:36^ But I say unto you, that every idle word that men will speak, they will render an account for it in the day of judgment. [n. 1043]

^12:37^ For by your words you will be justified, and by your words you will be condemned. [n. 1045]

1006. Above, the Lord drove back those who were falsely accusing both his teaching and his life; but here he drives back those who slander his miracles. And

first, a miracle is set down;

second, the perversity of those slandering;

third, their refutation.

The second is at and all the multitudes were amazed. The third is at and Jesus knowing their thoughts.

Concerning the miracle, two things are set down:

first, the manifold infirmity;

second, the perfect healing, at and he healed him, so that he spoke and saw.

1007. So it says, then was offered to him one possessed with a devil, blind and dumb. This is written about in Luke under different words (Luke 11:14). But it is not unfitting that what is recounted in one be touched upon in another. This man signifies the gentiles, or a sinner, who has a demon insofar as he is a slave, because he who sins is a slave to sin (John 8:34). He is blind, deprived of the light of grace; hence, we have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10). Likewise, he is mute about the confession of faith. I was dumb, and was humbled, and kept silence from good things (Ps 38:3). And in another place: because I was silent my bones grew old (Ps 31:3).

1008. There follows the perfect healing: and he healed him, by expelling the muteness so that he spoke, and by expelling the blindness so that he saw. Hence perfect health is given; who forgives all your iniquities: who heals all your diseases (Ps 102:3). Hence he left him neither blind nor mute.

1009. There follows the effect of the miracle, namely the wonderment of the crowds, and all the multitudes were amazed. Likewise, their confession; hence they said, i.e., they confessed, is not this the Son of David? It had been promised in the prophets that the Christ would be born of the seed of David; I will raise up to David a just branch (Jer 23:5). But what was said above seems to be fulfilled, **you have hidden these things from the wise and prudent, and have revealed them to the little ones **(Matt 11:25). Hence the crowds confessed, but the Pharisees hearing it, said: this man does not cast out the devils except by Beelzebub the prince of the devils, who is the god of Accaron, as is written, who is called the god of flies because of the most shameful rite of sacrificed blood, on account of which many flies gathered around (2 Kgs 1:16). So they believed that this demon was the prince of demons, and for this reason they believed that one could cast out demons in his power; I will go therefore to the great men, and I will speak to them (Jer 5:5). And a little later, and behold these have together broken the yoke more, and have burst the bonds.

1010. And Jesus knowing their thoughts. In this part, the Lord drives back those who slander.

And first, he argues against what was said;

second, against those who said it, there therefore I say to you.

He refutes what was said by four arguments.

The second is at and if satan cast out satan;

the third, at or how can anyone enter into the house of the strong;

the fourth, at he who is not with me.

1011. The first is set down most expressively: every kingdom divided against itself will be made desolate. First, he sets down the greater one, when he says, every kingdom.

There are three sorts of community: the house or family, the city, and the kingdom. The house is a community formed out of those things which bring about common actions; therefore it is formed out of three conjoinings, out of father and son, out of husband and wife, and out of lord and slave. The community of the city contains all the things which are necessary for the life of man: hence, it is a perfect community as regards the mere necessities. The third community is that of the kingdom, which is the community of completion. For where there is a fear of enemies, one city cannot subsist on its own; therefore, owing to fear of enemies, a community of many cities which makes up one kingdom is necessary. Hence what life is in a man, so is peace in a kingdom; and just as health is nothing but the blending of the humors, so is peace when each one preserves his own order. And just as when health is withdrawn a man tends toward destruction, so it is with peace: if it withdraws from a kingdom, the kingdom tends toward destruction. Hence the last thing attended to is peace. Hence the Philosopher: just as a doctor is to health, so the defender of the republic is to peace.

Therefore he says, every kingdom divided against itself will be made desolate. Their heart is divided: now they will perish (Hos 10:2). The child will make it tumult against the ancient, and the base against the honorable (Isa 3:5).

1012. And if satan cast out satan, he is divided against himself. Casting out implies a violent action; therefore it is necessary that where there is contradiction, there is division, because among the proud there are always contentions (Prov 13:10).

But someone could say: there is no violence, because he goes out willingly. But this does not have a place, because such going out is not casting out, but arises from obedience to another who commands; hence here would be a voluntary going out. But that they do not go out willingly is clear through what was said above, that they began to groan and to cry out, what have we to do with you, Jesus Son of God? Did you come here to torment us before the time? (Matt 8:29). Therefore there is division.

1013. How then will his kingdom stand? Which Jerome explains as to the purpose in this way: how then will his kingdom stand? As though to say, the devil’s kingdom stands in sinners until the day of judgment, because then every power will be made empty. Hence if this were to happen, it would already be the end of the world. Rabanus, thus: how then will his kingdom stand? Because if battle is waged against him, then he is in a fall; therefore he should take defensive action for his kingdom. Hilary: how then will his kingdom stand? As though to say: it is in my power to cause that one should cast out another. Therefore, I destroy the devil’s kingdom, and for this reason you should cling to me.

1014. And if I by Beelzebub cast out devils. Here the second reason is set down. If I cast out demons, either I do this by the power of demons, or by the power of the Holy Spirit: but whichever of these is the case, you should not slander me.

And first, the first thing is followed out;

second, the second, at but if I by the Spirit of God cast out devils.

1015. He says then, and if I by Beelzebub cast out devils, by whom do your children cast them out? Jerome explains this in two ways. One way, as about exorcists, of whom it is written that certain exorcists were casting out demons in the name of Jesus Christ (Acts 19:13). Hence, **if I by Beelzebub cast out devils, by whom do your children cast them out? **As though to say: your children cast out demons. Therefore, if you do not slander these, neither should you slander me. Therefore you accept the person. Hence, they will be your judges. Because I cast out demons in the power of God, so they will judge, just as is said below concerning the queen of the south, that she will judge.

Or it can be explained as about the apostles: your children, i.e., the apostles. Now, he calls them their children and not disciples to move them more in their favor. Likewise, so that when they insult them, they might refute themselves, because if these who are your children cast out demons, you would do likewise, if you prepared yourself. Therefore, since these men are aware that I do this by a power handed over to me, not in Beelzebub, therefore they will be your judges, not only by comparison, but by authority, as is said below, you also will sit on twelve seats judging the twelve tribes of Israel (Matt 19:28).

1016. But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you, as though to say: he is a fool who drives away from himself what falls to his own good. But this, namely to expel demons, falls to your good.

So from that you can gather that he casts out demons in the Holy Spirit, because the finger of God is the Holy Spirit, just as Son is the hand. Nor yet is there some invocation from there, but it comes about solely by authority. Hence, if I by the Spirit of God cast out devils.

But why does it say that the casting out of demons is done in the Holy Spirit? Because love and goodness are appropriated to him; therefore to drive out the devil belongs to no one as well as to the person of the Holy Spirit. Is . . . come upon you; for the kingdom of God is in your midst (Luke 17:21). And that it is done by Christ you are able to know, and this is your practical gain, and for this reason he says, upon you.

Or in another way: the kingdom of God, i.e., the dominion of God in men; for he must reign until he has put all his enemies under his feet (1 Cor 15:25). If then the demons are already beginning to be put under his feet, already the kingdom and dominion of God have come upon you.

1017. Or how can anyone enter into the house of the strong? Here the third reason is set down, by which the Lord intends to refute what the Pharisees said, and it is an argument from the things that happen to men. Because when someone is powerful in his house, one cannot cast him out from there, nor plunder his vessels, unless a stronger man comes upon him. But Christ robs the devil’s vessels, by expelling him from men, in whom he is as in his own vessels. Therefore Christ is stronger than he is. And he sets out this argument under these words.

1018. The strong. This is the devil, who is called strong from his power; there is no power upon earth that can be compared with him who was made to fear no one (Job 41:24). And he is made strong by consent, because he who consents gives power over himself; they will fight brother against brother . . . city against city . . . and I will deliver Egypt into the hand of cruel masters (Isa 19:2).

This house is the world, or the congregation of sinners, not because he created the world, but because it obeys him by consenting. Hence he is called the prince of this world (John 12:31).

His vessels are men. Vessels are taken in two ways. That which is full of something is called a vessel of it, as a vessel of water is so called because it is full of water, or a vessel of oil because it is full of oil. In this way, some men are vessels of the devil because they are full of the devil. And this is according to the body, such as those possessed by the devil; but according to the soul, those whose hearts are fully in the devil’s will, as is said of Judas. Sometimes a vessel names any instrument assigned to any office whatever; hence he is called a vessel of the devil who gives others occasion for sinning. And whatever way it be taken, Christ plunders the vessels of the devil; and despoiling the principalities and powers, he has exposed them confidently in open show, triumphing over them in himself (Col 2:15).

1019. Yet this is not enough, unless he binds the strong man; hence, unless he first bind the strong. What is this binding? That the power of harming which he has in himself is restrained by God. Hence, by the power of his own nature he can do many things, but he is restrained by the power of God, just as a man bound is restrained from doing what he wishes. Hence, to bind their kings with fetters (Ps 149:8). And then he will plunder his house, because with him bound, bound men are plundered; even the captivity will be taken away from the strong: and that which was taken by the mighty, will be delivered (Isa 49:25).

1020. He who is not with me, is against me. Here the fourth reason is set down, and this one gives strength to all the reasons. For someone could say: if you bear it away by victory, the argument can work; but you do not work through violence, but through the passion, therefore there is no sign that you bind the devil. For this reason, he sets down the fourth argument.

The argument is like this. Those things which agree in some one thing have similar works; hence, those who do similar works do not obstruct one another. But I do works contrary to them. Therefore, he who is not with me, is against me. First, he sets down the argument in general; second, he illustrates it in a particular.

1021. He says then, he who is not with me. And it is clear that the devil is not with me, because he is opposed to my works; and what concord has Christ with Belial? (2 Cor 6:15). And that he is against him is found, life against death: so also is the sinner against a just man (Sir 33:15); thus the devil, who is the father of sin, is against man. But in what is he against him? And he who does not gather with me, scatters. For the Lord gathers, he will gather together the lambs with his arm, and will take them up in his bosom, and he himself will carry those who are with young (Isa 40:11). But the devil scatters; hence, the wolf catches, and scatters the sheep (John 10:12).

1022. But it says, he who is not against you, is for you (Luke 9:50). But here it seems to say the contrary.

Chrysostom says that both were said particularly: hence it is not understood universally, but in a certain case, and in a particular way, that he who does not have an agreement with me is against me. Hence there he spoke of the disciples, here of devils.

Or we can say otherwise that it is one way with God, and another with man. It is agreed that God is the natural end to which all things tend; therefore he who is not with God is necessarily separated from him. Hence, how long do you halt between two sides? If the Lord is God, follow him (1 Kgs 18:21). But it is not this way as regards a man to a man, because he who is not for me is not for that reason against me.

1023. Therefore I say to you: every sin and blasphemy will be forgiven men. After he has refuted what they said, here an argument is brought in against them:

first, from the gravity of sin;

second, from evil intention;

third, from the future judgment.

The second is at either make the tree good. The third, at but I say unto you.

Concerning the first, he does two things:

first, he prefaces a certain general statement;

second, he explains it, at and whoever will speak a word against the Son of man.

1024. He says then: it was done just as you say, therefore I say to you. And he sets out two statements.

The first is about the forgiveness of sins generally: every sin, namely of deed, and blasphemy, namely of word, will be forgiven men, namely if they repent. Hence, who forgives all your iniquities: who heals all your diseases (Ps 102:3). And in another place, blessed are they whose iniquities are forgiven, and whose sins are covered (Ps 31:1). And in this is destroyed the opinion of Novatian, who said that not all sins are forgivable; but here it says that every sin is forgivable.

Second, he sets down a particular which is not forgiven, saying, but the blasphemy of the Spirit will not be forgiven, i.e., the will to blaspheme, namely when one blasphemes out of certain malice. And these things are said generally.

1025. Then he approaches the species, and explains. And first, he explains the first thing he said. It was said thus, that every sin. And that this is truth, I show by the fact that the blasphemy against the Son is forgivable. Hence, and whoever will speak a word against the Son of man, it will be forgiven him, namely if he repents. But he who will speak against the Holy Spirit, it will not be forgiven him, neither in this world, nor in the world to come. And as Augustine says, these words are so difficult that there are no stronger words in the Gospel.

1026. One should say then that there are three ways of explaining them. Some explain them literally, for these fellows saw him working miracles, and the works of the Holy Spirit, and they said that he had an unclean spirit. Therefore they blasphemed against the Holy Spirit.

And within this there are different explanations. Some say that both should be referred to the person of the Son. There are two natures in the Son, the divine and the human; and according to the divine he is both spirit and holy. Hence the Son is called the Holy Spirit, not according as it is taken as one name, and Hilary explains it this way. And it is an opinion. Whoever will speak a word against the Son of man and against the human nature, moved by infirmity, has an excuse. But whoever speaks against the divine, this man has no reason for pardon.

Others explain it as about the Holy Spirit, according as he is the third in the Trinity of persons. Hence, whoever will speak a word against the Son of man, i.e., the human nature, it will be forgiven him; but he who speaks against the Holy Spirit working, this man has no pardon. This seems to be a full explanation, and the text seems to say this.

1027. But Augustine objects thus. It is agreed that all the pagans blaspheme, because they do not believe that the Holy Spirit is in the Church. Likewise, there are many heretics, and yet the way of life is not cut off to these. Likewise there are many Jews. But someone could say: one should understand it as after the faith was accepted. But to this he replies: if this is so, is penance denied to them if they repent? Likewise, he does not say, any Christian whatever, but generally, whoever. How then did he resolve it?

Augustine resolves it in two ways. One is the exposition in The Sermon of the Lord on the Mount, and that one he retracts. But he sets out another in the book On the Words of the Lord.

1028. Hence you should understand that the sin against the Holy Spirit is not called blasphemy of the Holy Spirit, but is taken from the manner of sinning.

To the Holy Spirit are attributed goodness, charity, and love; goodness responds to evil, charity to envy. Therefore if someone, knowing the truth, insults the truth out of malice, he sins against the Holy Spirit. Similarly, if someone should see works of holiness in someone and slander him out of envy; for envy of holiness, not of a person, is an unforgivable sin, not because it is impossible that it be forgiven, but because it is such a great disaster of sin that out of divine justice it comes about that he does not repent. Hence those who said that he cast out demons in Beelzebub did not sin against the Holy Spirit, as Augustine says, because they had not arrived at profound malice. But he begins to say this, not because they did this, but that those who began might beware lest they arrive at this state.

Augustine rejects and retracts this sense, because in this way there would be some state for which one should not pray, which is not true in this life.

1029. Therefore he explains it another way in the book On the Words of the Lord and the explanation is of this sort.

Notice that he did not say, whoever will speak a word of blasphemy, but rather a word, indefinitely. But such a thing as is set down indefinitely is not taken universally, but sometimes particularly, as in, if I had not come, and spoken to them, they would not have sin (John 15:22), not simply or universally, but they would not have the sin of infidelity. So likewise he who spoke a word; not any word whatever, but such a word that, if it is said, cannot be forgiven.

Which is this, says Augustine. The Holy Spirit is charity, through whom the members of the Church are united to Christ the Head, and every sin is forgiven through the Holy Spirit. For even if the whole Trinity forgives, still it is appropriated to the Holy Spirit on account of love. Therefore, the man who has an impenitent heart speaks against the Holy Spirit. Hence this very impenitence is opposed to the love of the Holy Spirit. Hence not any word whatever he may have said, but this word, namely the word of impenitence, this is unforgivable.

And he says, a word, not words, because it is the custom in Scripture to call many words one word; hence in Isaiah, the Lord always says, you will speak my word, although he spoke many words to him. Hence what was said above at therefore I say to you: every sin and blasphemy will be forgiven, does not contradict him, because he who speaks a word against the Holy Spirit blasphemes. Hence a certain teacher, being asked what is the sin against the Holy Spirit, said: impenitence stores up wrath for itself.

1030. But why is it that it will not be forgiven him, neither in this world, nor in the world to come? Will some sins be forgiven in the future?

Augustine says not. So it is not said because some are forgiven in the present and some in the future, but because sin is forgiven here that one may do well in the future.

Or in another way: because some sins, namely mortal sins, are forgiven in the present, while others, namely venial, are forgiven in the future; as when someone dies in some venial sin, it is agreed that the sin is forgiven. Hence there will be some mercy in the future, because then one will still be a wayfarer.

1031. Chrysostom explains it very plainly, and says that he speaks here of two blasphemies: against the Son of man, and against the Holy Spirit. These men blasphemed the Son of man because they said that he was a wine drinker. And their other blasphemy was against the Holy Spirit, because they said that he cast out demons in a demoniacal spirit. They had an excuse for the first, because they did not know; but they did not have an excuse for what they said against the Holy Spirit, because they knew through the Scriptures, and therefore it will not be forgiven.

1032. But why does he say, neither in this world, nor in the world to come? This is said because some sin is punished in this age, some in the other, some both here and there. Certain ones in this age only, as is clear in penitents. Certain ones in the future only, as those of whom it is said, they spend their days in wealth, and in a moment they go down to hell (Job 21:13). But what is punished both here and in the future is the sin against the Holy Spirit. Hence it will not be forgiven him, neither in this world, nor in the world to come, not because there will be forgiveness in the future, but because there will be punishment in the future. Hence the sense is that it will not be forgiven, but rather punishment is suffered in this age and in the age to come. Thus speak the saints about this sin.

1033. One should notice that the Teacher places a distinction in the *Sentences (*dist. 43, book 2), and assigns six species of sin against the Holy Spirit: despair, presumption, impenitence, obstinacy, fighting against recognized truth, and envy of a brother’s grace. Hence they are said to sin against the Holy Spirit who sin against the things appropriated to the Holy Spirit. To the Father is appropriated power, to the Son wisdom, to the Holy Spirit goodness. Therefore that man is said to sin against the Father who sins out of weakness; that man is said to sin against the Son who sins out of ignorance; that man is said to sin against the Holy Spirit who sins out of malice.

But one should know that to sin out of malice is when someone sins voluntarily, which is from certain malice, and this in two ways: either because he has an inclination to the sin, or because he does not have an inclination. For when a man commits many sins, there remains in him from this a habit of sinning, and thus he sins by choice. Similarly, someone may sin because that by which he was restrained from sin is removed. Now, one is withheld from sin by the hope of eternal life. Hence he who does not hope for eternal life sins out of certain malice. Who despairing, have given themselves up to lasciviousness (Eph 4:19). Hence he who sins from an inclination sins against the Holy Spirit, namely from the fact that he withdraws from that which restrains him from sin.

Now, this comes about in six ways. For in God there are mercy and justice. From contempt of mercy there comes despair; from contempt of justice, presumption. Likewise on the part of aversion, because one turns himself toward some impermanent good, and from this there comes obstinacy. Likewise on the part of aversion, because one does not intend to be turned back to God, there comes impenitence. Likewise on the part of the remedy, namely on the part of hope and love, there comes about fighting against a recognized truth and envy of a brother’s love. These are the sins against the Holy Spirit.

If therefore there is actual impenitence, in this way it is not forgiven; not because it is in no way forgiven, but because it is not easily forgiven, because it has no reason to be forgiven except by the sole grace of God. As when someone has a fever, such as a three day fever, he has something by which he can be healed; but if he has an ‘emitriteus’, he has nothing by which he can be healed, because he is not healed except by divine help.

1034. There follows either make the tree good and its fruit good: or make the tree evil, and its fruit evil. Above, the Lord refuted the ceremony of the Pharisees, according as they were speaking against his works, showing the gravity of the sin; now he speaks against those saying his teaching was corrupt. And

first, he sets out a likeness;

second, he applies it;

third, he gives a reason.

The second is at O generation of vipers; the third, at out of the abundance of the heart the mouth speaks.

Concerning the first, he does two things:

first, he sets out a likeness;

second, he brings in a proof, at for by the fruit the tree is known.

1035. He says then, either make the tree good and its fruit good. This is explained in two ways: one explanation according to Chrysostom and Jerome, another according to Augustine.

According to John Chrysostom, it is explained in this way. He wishes to show that their fault-finding is irrational, so he matches action to life, as fruit to a tree. If someone sees good fruit, he judges that the tree is good; similarly, the other way around if the fruit is bad. These men saw Christ’s action, namely expelling demons, and this was good. Therefore what you say is very irrational. And he proceeds from effect to cause in the best way, as the Apostle says, for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made (Rom 1:20). Hence he wishes to say: either you, namely the Pharisees, make, i.e., concede, that if the fruit is good, the tree is good; or make, i.e., say, that the fruit is evil and so the tree evil. And this you cannot say.

But Augustine refers it to the intention. They said that he cast out demons in Beelzebub. Therefore, he wishes to show from what root this would have proceeded, that it would have proceeded from malice of heart. So he says: either make. Here two things are set down. One meritorious, that one make the tree good, and work and study that you may be a good tree, which a man cannot do without preparation. Hence strive that you may be a good tree, and then there will be good fruit, and good words. And what follows is said that they may beware, namely or make the tree evil, and its fruit evil: or you will be eager for evil, and thus you will be an evil tree, and the fruit evil. Yet I planted you a chosen vineyard, all true seed: how then are you turned unto me into that which is good for nothing, O strange vineyard? (Jer 2:21).

1036. But according to either reading, the proof which follows fits in: for by the fruit the tree is known, because by good fruit a good tree is known, by evil fruit an evil tree.

1037. O generation of vipers. And this is connected to what came before in different ways, according to the different explanations.

According to Augustine, there is a certain application to the thing intended in this way. It was said, either make the tree good . . . or make the tree evil. And you make it evil. You are the evil tree, and because you are an evil tree, you do evil, because you cannot speak good.

According to the others’ explanation, he shows what this malice proceeds from, and calls the Pharisees a generation of vipers, because those who have malice from boyhood hold it more firmly. For this reason their malice is called the malice of a viper; a young man according to his way, even when he is old he will not depart from it (Prov 22:6). For this reason oftentimes those who have evil parents are more prompt to do evil; we acknowledge, O Lord, our wickedness, the iniquities of our fathers (Jer 14:20). Hence, it is good that a man should apply himself to good works out of custom. Likewise, it is the nature of serpents that they spit out venom with the tongue; thus do evil men. The viper’s tongue will kill him (Job 20:16). And, they have sharpened their tongues like a serpent: the venom of asps is under their lips (Ps 139:4).

So he says, how can you speak good things? He does not say do good things, but speak, because you are the sons of vipers, which harm with the tongue. So since you are imitators of your father’s wicked deeds, how can you speak good things? As though to say, you cannot.

1038. And he gives the reason. And

first, in general;

second, in particular, at a good man out of a good treasure.

1039. He says then: you cannot speak good things. For what reason? Because you are evil. Why? For out of the abundance of the heart the mouth speaks, because the voice is a sign of the intellect.

He says, out of the abundance of the heart, because, according to Chrysostom, when someone speaks out of malice, it is a sign that there is a greater malice in the heart, because he has nothing to fear from what he keeps within. Therefore, when something is brought forth out of malice, it is a sign that there is more inside, which he does not dare bring forth. This is why he says, out of the abundance of the heart the mouth speaks. And out of an abundance of malice, the interior mouth speaks, and this is in the good and in the evil. Hence, the word of the Lord came in my heart as a burning fire shut up in my bones (Jer 20:9). And similarly in the evil, because some conceive something out of malice which they cannot keep within; for I am full of matter to speak of, and the spirit of my bowels constrains me (Job 32:18).

1040. A good man out of a good treasure brings forth good things. He explains in the particular what he had said, out of the abundance of the heart the mouth speaks. A word which is brought forth from thought is like a gift which is brought forth from a treasure. Hence if the thought is good, the word is good, and vice versa. The good treasure is the knowledge of truth and the fear of the Lord; riches of salvation, wisdom and knowledge: the fear of the Lord is his treasure (Isa 33:6). Likewise the evil treasure is an evil thought, and nothing comes from this but evil; treasures of wickedness will profit nothing (Prov 10:2).

See: what is said there about words is also understood with regard to works. For just as thought is the root of words, so intention is the root of works. Therefore, if the intention is good, the work is good. Hence the Gloss there: as much as you intend, that much you do. (Glossa interlinearis, at Matthew 12:35 (in Glossa ordinaria 5.228).)

1041. In the good there seems to be an objection. Let it be supposed that someone wills to steal in order to give alms: the act is evil and the intention good. Therefore.

I say: intention and will are sometimes distinguished, namely when the will and the intention are different in one and the same. The will is of the object willed, the intention is of the end. The will is as when I go to the window to see those passing by, this is intention, as it were beyond the holding. Hence it is necessary that the will and the intention be the same. Hence we can consider intention and will broadly, and so it is in this case. If the will is evil, the act is evil. Yet if the wide sense is excluded, and it is taken properly, it is not true.

1042. But, if it is set down that the intention and the act of the will are one, what then?

One should say that the principle of merit consists in charity, and by consequence in the merit of the other virtues. For merit regards the essential reward, according as charity is considered. Thus whatever work is done in greater charity has more merit. Only charity has God for its object and end. Hence the merit of charity corresponds to the substantial reward, and the merit of the other virtues to the accidental rewards. Since therefore charity shapes the intention, as much as someone intends something from a greater charity, that much he does; but not as regards the accidental reward.

1043. But I say unto you. The Lord reproached them because of the gravity of their sin, and because of their malice; now, because of the future judgment, which we hold by faith. For it is said, flee then from the face of the sword, for the sword is the revenger of iniquities: and know you that there is judgment (Job 19:29). And all things that are done, God will bring into judgment for every error, whether it be good or evil (Eccl 12:14). Likewise, for we must all be manifested before the judgment seat of Christ, that everyone may receive the proper things of the body, according as he has done, whether it be good or evil (2 Cor 5:10). Hence there will be an examination there, for each one will give a reason for his deeds. For this reason, he also adds something about words, saying, but I say unto you, that every idle word that men will speak, they will render an account for it in the day of judgment. And this is said, he who speaks unjust things cannot be hid (Wis 1:8). And it is added further down that an obscure speech will not go for naught (Wis 1:11).

1044. But what is it that he says about an idle word? An idle word is said two ways. In one way, every evil word is called idle, because that is called idle which does not obtain its end, as when someone seeks a man and does not find him, he is said to have sought him idly. But a word is given for instruction. Therefore when it profits the hearer, it is not idle; let no evil speech proceed from your mouth; but that which is good, to the edification of faith, that it may administer grace to the hearers (Eph 4:29). And according to Chrysostom, he looks to the matter at hand, for they had said that by Beelzebub. That word was most pernicious, and therefore also idle. According to Jerome, the pernicious and the idle differ, for the pernicious is that which brings harm, but the idle is that which bears no usefulness. Gregory says that what lacks a pious usefulness or necessity is called idle. Hence any word which is brought forth lightly is called idle, unless it has a pious usefulness, or a pious necessity.

But it is known that these men had spoken a pernicious word: why then does he only mention the idle word? Because he wishes to argue from the lesser, for if a reason must be given for an idle word, much more for a pernicious one.

1045. Then he shows the reason: for by your words you will be justified. In the judgment of the world, the innocent are sometimes punished, and the evil set free, because judgment is made according to spoken testimony; in God’s judgment, judgment is made by the man himself accusing himself, namely by his own confession. Hence that you may not believe that you will be judged by the things which others say about you, but by the things which you say about yourself, for this reason he says, for by your words you will be justified, and by your words you will be condemned. As in, out of your own mouth I judge you, you wicked servant (Luke 19:22).