Lecture 1 — Against judgements

^7:1^ Do not judge, and you will not be judged; [n. 632]

^7:2^ for with what judgment you judge, you will be judged: and with what measure you measure out, it will be measured to you again. [n. 633]

^7:3^ And why do you see the mote that is in your brother’s eye; and do not see the beam that is in your own eye? [n. 636]

^7:4^ Or how do you say to your brother: let me cast the mote out of your eye; and behold a beam is in your own eye? [n. 636]

^7:5^ You hypocrite, first cast the beam out of your own eye, and then you will see to cast the mote out of your brother’s eye. [n. 638]

^7:6^ Do not give that which is holy to dogs; neither cast your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you. [n. 639]

^7:7^ Ask, and it will be given to you: seek, and you will find: knock, and it will be opened to you. [n. 640]

^7:8^ For everyone who asks, receives: and he who seeks, finds: and to him who knocks, it will be opened. [n. 643]

^7:9^ Or what man is there among you, of whom if his son will ask bread, he will give him a stone? [n. 645]

^7:10^ Or if he will ask him for a fish, will he give him a serpent? [n. 646]

^7:11^ If you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to those who ask him? [n. 647]

^7:12^ All things therefore whatsoever that you would have men do to you, do also to them. For this is the law and the prophets. [n. 648]

^7:13^ Enter in at the narrow gate: for wide is the gate, and broad is the way that leads to destruction, and many there are who go in there. [n. 649]

^7:14^ How narrow is the gate, and strait is the way that leads to life: and few there are who find it! [n. 652]

632. He fulfilled the law as regards precepts and as regards promises, and now as regards judgments. First, therefore, he ordains that there be not rash judgment, and he says, do not judge, i.e., out of the bitterness of hatred; you have turned judgment into bitterness (Amos 6:13). Or in this way: do not judge as regards those things which are not entrusted to our judgment. Judgment is the Lord’s; he has charged us to judge about exterior things, but he has reserved the interior things for himself. Therefore do not judge about these things. Therefore do not judge before the time (1 Cor 4:5); the heart is perverse above all things, and unsearchable, who can know it? (Jer 17:9–10), for no one should judge about another that he is a bad man; for the doubtful things should be interpreted on the good side. Likewise, judgment should be fitting as regards the person of the one judging. Hence if you are in the same sin, or a greater, you should not judge; for wherein you judge another, you condemn yourself (Rom 2:1). Similarly, it is not forbidden to superiors, but to those who are subject; hence they should judge only those subject to them.

But Chrysostom says: do not judge, i.e., do not judge by avenging yourselves. Hence if you forgive, you will not be judged for that; rather, by reason of this mercy, you will obtain mercy.

633. There follows for with what judgment you judge, you will be judged, i.e., you will be judged for what judgment you judged. His sorrow will be turned on his own head (Ps 7:17). And below, all who take the sword will perish with the sword (Matt 26:52).

Or in this way: those who judge should fear, lest the Lord permit them to be punished with the same judgment, woe to you that spoil, will not you yourself also be spoiled? (Isa 33:1).

634. With what measure you measure out. Here he sets down the reason under a likeness of judgment. For the judge is like a living measuring rod: for when you wish to make two things equal, you refer them to a measuring rod, and you cut off from one whatever is in excess; thus if someone were to have more of another’s things than he should, the judge would cut it off, and return to each what is his own, i.e., it will be measured out to us according to this measure.

635. But it is objected: someone sins temporally, and hence is punished eternally; it seems that there is not an equal judgment.

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

Likewise, there are two things to be considered on the part of duration, namely the deed and the stain. The act is momentary, the stain infinite, i.e., eternal; therefore it should be punished infinitely, i.e., eternally. Hence if the demons could give up their stain, they could be freed from guilt and punishment. Likewise, on the part of the punishment there is the severity, and this is finite. Likewise the duration, and this is infinite.

636. And why do you see the mote that is in your brother’s eye; and do not see the beam that is in your own eye? Here he says that there should not be inordinate judgment; for it is inordinate when someone begins when he has not examined fully the case or the gravity of the offense. For two things are necessary in judging: knowledge of the case and judgment. About the first, the cause which I knew not, I searched out most diligently (Job 29:16). And why do you see the mote, a light sin, in your brother’s eye, i.e., in his conscience, and do not see the beam, i.e., a grave sin, in your own eye? By the beam and the mote he teaches us to consider the quantity of sins: for often those who commit grave sins reproach those who commit light sins, as happens in judging the pious, since men who commit grave sins, which they see as light, judge there to be grave sins in the pious; but these sins are swallowed up like one drop of water in a great quantity of wine.

Similarly, it happens that someone sins lightly out of weakness, and a judge, evil and badly disposed, who wishes to punish him out of hatred, attends to the mote in his eye and not to the beam in his own eye. How then, i.e., by what audacity can you say, let me cast the mote out of your eye? You should be ashamed. Chrysostom: with what spirit does a man love another more than himself? For if you correct him in the spirit of correction, first correct yourself; but you do this out of hatred, or for vainglory.

637. But it is asked whether one who is in mortal sin can correct another.

I say that either he was in sin at some time, or not: if he was never in sin, he should fear lest he fall, and therefore he should correct another reluctantly; if he was in sin at some time, he should reproach another with meekness. And perhaps the Lord permitted Peter to fall for this reason, he who was to be the pastor of the Church, so that he might bear himself more gently toward sinners. And Paul says about Christ, for we have not a high priest, who cannot have compassion on our infirmities: but one tempted in all things like as we are, without sin (Heb 4:15).

Now, if someone is subject to a sin, either it is a public sin, or a hidden one. If a hidden one, it is either out of weakness, since it displeases him that he sins, and thus he can reproach another, because what he reproaches in another, he reproaches in himself; if it is out of malice, he should never reproach another. But if it is a public sin, he should not accuse another with severity, but should meekly unite himself with that man. Hence one should not scold against sinners with harshness.

638. There follows you hypocrite, first cast the beam out of your own eye. The Lord begins by accusing, just as he does below against the wicked servant. Augustine: he shows that he means to blame the one who takes up an authority which is not his own. As it is written: but to the sinner God has said: why do you declare my justices, and take my covenant in your mouth? Seeing you have hated discipline (Ps 49:16–17). First, by fasting, praying, cast the beam out of your own eye, and then you can see the mote in your brother’s eye.

639. There follows do not give that which is holy to dogs, in which he shows that judgment should be discerning.

Therefore one should note what is signified by holy things, and what by pearls. Augustine: the holy things are the inviolate and unstained things to be safe-guarded; and the pearls are precious things which should not be despised. The dogs, which wound with their teeth, signify heretics; the pigs, which trample with their feet, signify the unclean. So to give holy things to the dogs is to supply holy things to heretics. Likewise, if something spiritual is said and it is despised, it is given to pigs.

Or, holy things signify the ecclesiastical sacraments; pearls, the mysteries of truth. The dog is an animal entirely unclean; the pig is partly unclean, partly not. The dogs signify infidels; the pigs signify those faithful who are evil. Do not give therefore that which is holy to dogs, i.e., do not give the sacraments to infidels. Pearls, i.e., the spiritual senses, should not be given to pigs; but the sensual man does not perceive these things that are of the Spirit of God (1 Cor 2:14), i.e., lest perhaps he should despise them. A soul that is full will tread upon the honeycomb (Prov 27:7). Hence turning to sin, they tear you, because they despise you, or bring in a false accusation.

But why? Did not Christ say many good things to infidels, and they rent asunder his words? I say that he did this for the sake of the good men who were with the evil men, who profited from it.

640. Ask, and it will be given to you. He gave his teaching, which is complete and perfect; here he teaches how it can be performed. And for this prayer and diligent attention are necessary.

First, then, he teaches us to pray;

second, he gives us an assurance of obtaining, there, or what man is there among you.

641. He says then, ask. And see that two false opinions are removed by this. The first is that of the proud, who think to fulfill the precepts by their own powers. But he says that it is necessary to ask it from God. Or what have you that you have not received? (1 Cor 4:7).

Likewise, he removes the opinion of many who say that God does not attend to prayers, and that they would not obtain if they were to ask; so he adds, and it will be given to you.

642. Similarly, he adds, seek, and you will find. And this is explained, first, by saying that nothing is added in these two phrases beyond what was said, but only the manner of asking is expressed. For anxious attention is required for asking, and likewise fervent devotion; and he implies these two things when he says, seek, i.e., pray. Or ask, just as he who seeks something places there his whole concentration. Hence to this pertains what the spouse says, I sought him whom my soul loves (Song 3:1). And you will find; one thing I have asked of the Lord, this will I seek after (Ps 26:4). Similarly, seek in the manner of one who knocks, because he who shouts at the door, if he is not heard, let him knock boldly. Come, my beloved, let us go out into the field, let us abide in the villages (Song 7:11).

Second, it is explained following Augustine, by referring to those things Christ said of himself: I am the way, and the truth, and the life (John 14:6): if you wish to travel on this way, ask of him, that he may direct your ways, saying with the Psalmist, show, O Lord, your ways to me, and teach me your paths (Ps 24:4). If you wish to know the truth, seek, and you will find; but it is not enough to be familiar with the path, and to seek the truth, unless we come to life, i.e., knock, that you may enter into it; hence, you will bring them in, and plant them in the mountain of your inheritance (Exod 15:17). But, according to the same Augustine, by far better, all these things are referred to the most urgent petition.

Likewise, in another way, it is explained by referring to diverse actions, ask by praying, seek by studying, knock by working.

643. For everyone who asks, receives.

Someone will say: you say that we should ask; I believe that this is said to holy men, but I am not of their number. This is why he says, everyone who asks, receives.

But it seems to be false, because it is written, now we know that God does not hear sinners (John 9:31).

And Augustine resolves this. If God does not hear sinners, how is it said of the publican that he said, O God, be merciful to me a sinner (Luke 18:13)? Hence he adds: he does not hear sinners, namely those who wish to remain in sins. But one should know that prayer is meritorious and impetratory, and it can be meritorious even if it is not impetratory.

644. But why does he say that everyone who asks, receives? It seems to be false, because what is asked is not always received.

I say that there are four cases in which a man asks and is not heard. For either he asks what is not expedient; you do not know what you ask (Matt 20:22); so one should ask for what is necessary for salvation. Likewise, second, because he does not ask well; you ask, and receive not; because you ask amiss (Jas 4:3); so one should ask piously, i.e., with faith. Again, one should ask humbly; hence, he has regarded the humility of his handmaid (Luke 1:48). Again, piously, i.e., devoutly. Likewise, sometimes he is not heard when he prays for another whose merits speak against the prayer; Moses and Samuel will stand before me, my soul is not towards this people (Jer 15:1). Likewise, he is not heard because he does not persevere; and he spoke also a parable to them, that we ought always to pray (Luke 18:1), and perseveringly, because the Lord desires that the desire should grow. Likewise it happens that the Lord hears, but it is not seen, because the Lord gives what is useful, and not what is desired, as happened to Paul. Augustine: the Lord is good, who often does not give what we ask, that he may give what we would prefer: and because we ourselves call him ‘Father,’ he gives us what a father would give to a son.

645. For this reason he adds next, or what man is there among you, of whom if his son will ask bread, he will give him a stone? By bread is understood Christ; I am the living bread which came down from heaven (John 6:51). Likewise, the bread is sacred doctrine; with the bread of life and understanding, she will feed him (Sir 15:3). Likewise, charity; and the bread of the corn of the land will be most plentiful, and fat (Isa 30:23).

On the other hand, the stone is the devil; his heart will be as hard as a stone (Job 41:15). Similarly, the stone names hardness; hence it is said: I will take away the stony heart out of your flesh, and will give you a heart of flesh (Ezek 36:26). It also names false teaching; the stone also that is in the dark and the shadow of death the flood divides (Job 28:3). Hence if someone asks God, as a Father, for bread, i.e., Christ, he will not give him the devil.

646. Similarly, or if he will ask him for a fish. A fish lives in the water, and is understanding in dogmas; he that will drink of the water that I will give him, will not thirst for ever (John 4:13). And in the same passage, but the water that I will give him, will become in him a fountain of water, springing up into life everlasting.

Likewise, by water are understood afflictions. Hence by fish are understood those living in the waters of afflictions. Or the fish name the faith, which hides under water, i.e., under the protection of the spirit; but by the serpent is understood the false doctrines of the heretics.

He says then, or if he will ask him for a fish, will he give him a serpent? The other Evangelist sets down a third, namely an egg (Luke 11:12). In this way, by bread is understood charity, by fish is understood faith, and by the egg, hope.

647. He brings in, if you then, being evil, know how to give good gifts to your children: how much more will your Father who is in heaven give good things to them who ask him?

But someone will say: he said this to the apostles, who were not evil.

And Chrysostom resolves it: indeed they were, in comparison to the divine goodness. As it is written: all our justices as the rag of a menstruous woman (Isa 64:6). Jerome says: even if not all are evil according to deed, yet all are evil according to an inclination to evil. Hence it is said, and God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times (Gen 6:5). And, behold every one of you walks after the perverseness of his evil heart (Jer 16:12).

Augustine: if you then, being evil; he does not say, you are evil, but being evil, you would give to temporal children the temporal goods which you reckon as good; much more then your Father, who is good in the highest way.

648. And this is what follows, how much more will your Father who is in heaven give good things to those who ask him if you wish to receive? All things therefore whatsoever that you would have men do to you, do also to them; i.e., give to others, if you wish that something be given to you. Some men set here all good things, but it is not necessary, since he says, you would. Now, will is of good things, and cupidity of bad; therefore it is not necessary to add good things. Hence that which you will to be done for you, do for others. For this is the law and the prophets; and he does not say the whole of the law and the prophets, as in the first precept, on these two commandments depends the whole law and the prophets (Matt 22:40).

649. Enter in at the narrow gate. Lest perhaps someone should think that because he had said, ask, and it will be given to you, that a man would get everything from God without good works, he teaches that this also comes about through good works.

First, therefore, he sets down a warning;

second, the reason.

650. He says then, enter in, i.e., make an effort at entering in.

Augustine explains this in two ways. Christ is the gate; I am the door (John 10:9), because without him no one comes to the kingdom. This gate is narrow through humility, because he humbled himself even unto death. Hence, a short word will the Lord make upon the earth (Isa 10:23). Hence, enter in at the narrow gate, i.e., by the humility of Christ. Ought not Christ to have suffered these things, and so to enter into his glory? (Luke 24:26). And so it is necessary for us. Hence, through many tribulations we must enter into the kingdom of God (Acts 14:21).

Similarly, this gate is called charity; this is the gate of the Lord, the just will enter into it (Ps 117:20). This is the narrow divine law; and through this we should enter by keeping the law and the precepts.

651. Then he gives the reason: for wide is the gate, and broad is the way that leads to destruction. And he describes two gates, one wide, another narrow.

It is described as wide because the devil is wide, wide by the presumption of pride; **and the gates of hell will not prevail against it **(Matt 16:18).

This gate is wide, because that which receives all is wide; for there is nothing which would fill it. Likewise, this gate names iniquity or vice; and this is wide, because it happens in many ways. For virtue is said in one way, but vice in many ways; cursing, and lying, and killing, and theft, and adultery have overflowed, and blood has touched blood (Hos 4:2). Likewise, there is the wide way, and this is the work of sin; and now what have you to do in the way of Egypt? (Jer 2:18). Similarly, this way is the spacious one, because it seems to be wide in its beginning, but afterward it is narrow, because its outlet is into perdition, because the wages of sin is death (Rom 6:23).

And many there are who go in there. Here he touches upon the number, because literally, the number of fools is infinite (Sir 1:15).

652. How narrow is the gate, and straight is the way that leads to life. This is contrary to what precedes it. And this is narrow, because it is narrowed according to the rule of the law, and it is a way against the other way; for the Lord knows the ways that are on the right hand: but those are perverse which are on the left hand (Prov 4:27).

But one might ask why the way of charity is narrow, for it seems that it would be wide; I will lead you by the paths of equity: which when you will have entered, your steps will not be straitened (Prov 4:11–12). But the way of sin is a narrow way; hence, we wearied ourselves in the way of iniquity and destruction, and have walked through hard ways (Wis 5:7).

One should say that it is the way of the body and of the reason. The way of charity in the way of the flesh is a narrow way, while the way of charity in the way of reason is the other way around. And an example can be found in a teacher, for the more he loves a child, the more he restricts his steps. Hence the way of charity in the way of the flesh is tightened, while the way of charity in the way of reason is the other way around. Pierce my flesh with your fear (Ps 118:120).

653. And few there are who find it! Here he mentions that the discovery of the way of the spirit is difficult and rare, but not the discovery of the way of the flesh. And there is a reason: because the way of the flesh is pleasure, and this is ready at hand; but the way of the spirit is hidden. Hence, O how great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you! (Ps 30:20). For since it is hidden, few there are who find it! But some also find it, and fall back, of whom it is said, no man putting his hand to the plough, and looking back, is fit for the kingdom of God (Luke 9:62).