Luke 6 · The Lantern

Factum est autem in sabbato secundo, primo, cum transiret per sata, vellebant discipuli ejus spicas, et manducabant confricantes manibus.

For from the Creator's Scripture, and from the purpose of Christ, there is derived a colourable precedent -as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.

(Isidore. l. i. Ep. 110.) He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread.

And it came to pass on a Sabbath. Above, the Evangelist treated of the calling of the disciples; in this part he treats of their defense, because it belongs to a good shepherd not only to gather the sheep, but also to defend them from wolves. And this part has two sections.

Quidam autem pharisæorum, dicebant illis: Quid facitis quod non licet in sabbatis?

"Behold, your disciples are doing what is not lawful to do on the sabbath." Our Lord had instructed them in advance and trained them in the truth of the just, so that whenever he dispensed from the law fully, they would not be alarmed. His Father had also dispensed from sabbaths to show that the sabbath was of his own making.

But some of the Pharisees said to them: "What are you doing that is not lawful on the Sabbaths?" Other Evangelists narrate that this was rather objected to the Lord Himself.

The perversity of the Pharisees brought forward the objection of accusation, by which they gladly assailed the disciples. Which he notes when he adds: But certain Pharisees said to them: Why do you do what is not lawful on the Sabbaths? Because it was commanded in the Law, in Exodus 16 and 35 and Leviticus 23, that the Sabbath be observed most diligently.

Et respondens Jesus ad eos, dixit: Nec hoc legistis quod fecit David, cum esurisset ipse, et qui cum illo erant?

quomodo intravit in domum Dei, et panes propositionis sumpsit, et manducavit, et dedit his qui cum ipso erant: quos non licet manducare nisi tantum sacerdotibus?

Et dicebat illis: Quia dominus est Filius hominis etiam sabbati.

Wishing, therefore, to initiate them into this meaning of the law by the restoration of the withered hand, He requires, "Is it lawful on the Sabbath-days to do good, or not? to save life, or to destroy it?

And he said to them, because the Son of Man is also Lord of the Sabbath. If, he said, King David who was fed with priestly food is excusable, and according to the faith of another Gospel, the priests violating the Sabbath through temple service are without crime, how much more the Son of Man, who is the true King and true Priest, and therefore the Lord of the Sabbath, is not he…

And lest anything be lacking to the authority of Scripture, he subjoins his own authority, by which he both willed and was able to grant them a dispensation. Which he indicates when he adds: And he said to them, that the Son of man is Lord also of the Sabbath.

Factum est autem in alio sabbato, ut intraret in synagogam, et doceret. Et erat ibi homo, et manus ejus dextra erat arida.

The Lord now proceeds to another work. For He who had determined to make the whole man safe, was able to cure each member. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogue and taught.

He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people.

It came to pass on another Sabbath, etc. Above he defended the disciples as Master by the authority of Scripture or by testimony; here he defends as Lord by the power of might in a miracle, in which, by healing a man on the Sabbath, he showed that he is Lord of the Sabbath, and that it is not necessary to abstain from every work on the Sabbath, but only from evil.

Observabant autem scribæ et pharisæi si in sabbato curaret, ut invenirent unde accusarent eum.

Ipse vero sciebat cogitationes eorum: et ait homini qui habebat manum aridam: Surge, et sta in medium. Et surgens stetit.

(de Con. Ev. l. ii. c. 35.) But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord.

He himself knew their thoughts, etc. This is what we read: The Lord knows the thoughts of men, that they are vain (Psalm XCIII). And what follows: Blessed is the man whom you instruct, Lord, and teach him out of your law (Ibid.). This is said about those who have learned that the law fulfilled through Christ, not to be a carnal commandment for us, but a spiritual Sabbath.

But he himself knew their thoughts. After the opportunity of the miraculous work, there is added here the sublimity of the wondrous worker with respect to three things, namely with respect to the wisdom of discerning in the heart, the prudence of questioning in speech, and the efficacy of healing in deed.

Ait autem ad illos Jesus: Interrogo vos si licet sabbatis benefacere, an male: animam salvam facere, an perdere?

Et circumspectis omnibus dixit homini: Extende manum tuam. Et extendit: et restituta est manus ejus.

When the eyes of all were, as it were, riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth thy hand; I command thee, Who created man. But he who had the withered hand hears, and is made whole, as it follows, And he stretched it, and it was restored.

Thou perceivest, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy thou breathest forth death.

Third, through efficacy in deed he overthrew their presumptions; on account of which it is added: And looking around at all of them, as though already confounded, so that he could now say that word of Job 17: "Therefore turn and come, and I shall not find among you any wise man." And because no one could contradict, for the confirmation of the truth it is added: He said to the…

Ipsi autem repleti sunt insipientia, et colloquebantur ad invicem, quidnam facerent Jesu.

But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and communed one with another what they should do to Jesus.

But they themselves were filled with foolishness and conversed among themselves about what they might do to Jesus. Great foolishness indeed, consorting about the death of the Savior, when they themselves were in great need of salvation. Their devotion to wickedness is shown when they consider it a crime that a person restored his withered hand at His word.

But they were filled with madness. Here, third, the pitiable perversity of the people is touched upon, who were thereby obstinate in evil whence they ought to have been raised to good. This perversity, moreover, is shown in three things, namely in the blindness of the heart, the conspiracy of the mouth, and the persecution of deed.

Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.

Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer, and He is indeed heard by the Father.

Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation; and this we have marked in the fact, that Jesus went in to a mountain apart to pray.

(non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.

Et cum dies factus esset, vocavit discipulos suos: et elegit duodecim ex ipsis (quos et apostolos nominavit):

If, again, they maintain that the twelve apostles were a type only of that group of twelve Aeons which Anthropos in conjunction with Ecclesia produced, then let them produce ten other apostles as a type of those ten remaining Aeons, who, as they declare, were produced by Logos and Zoe.

Our Lord Jesus Christ, having spent the night in prayer, and having conversed with His Father and God in heaven in a way ineffable and beyond our powers of understanding, and such as is known solely to Himself—even therein making Himself an example unto us of that which is necessary for salvation; for He taught us in what way we too may rightly and blamelessly offer our prayers…

Secondly, there is added the election indicative of merit in the disciples to be promoted, when it is added: And when day had come, He called His disciples and chose from them twelve.

Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum,

Again, He changes the name of Simon to peter, inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former.

Simon, whom he surnamed Peter, and Andrew his brother. Not now for the first time did he give Simon the surname Peter, but long before, when, having been brought to him by his brother Andrew, he looked at him and said: "You are Simon, son of Jonah, you shall be called Cephas," which is translated as Peter (John I).

Fourthly, there is subjoined the distinctive designation of the company among the Apostles now promoted, which is noted when it is added: Simon, who is surnamed Peter, and Andrew, his brother. For he names the Apostles two by two, according as the Lord associated them.

Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes,

et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.

Judas too is chosen, not through inadvertence but through Providence. How great is the truth that not even a hostile minister weakens! How great is the integrity of the Lord, who preferred to endanger his judgment among us, rather than his compassion! For he had assumed the frailty of man, and therefore [he did not] refuse those aspects of human weakness.

Judas of James, and Judas Iscariot, who was the traitor. And for the sake of distinction, he doubled the names. One of whom, as he himself writes in the catholic Epistle, is the brother of James, who was also called Thaddaeus. The other took his name either from the village in which he was born, or from the tribe of Issachar as a premonition of his condemnation.

Judas, whose name is interpreted as confessing, of James, so that he may be an example of vigor in action: Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven." Hence Tobit 12: "Bless the Lord of heaven and confess him before all the living." Hence it is that in the blessing of Judah it is said in Deuteronomy 3…

Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis,

But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.

By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon.

After the separation of the disciples, the Evangelist here subjoins the attraction of the hearers, which the Evangelist describes with respect to four things: with respect to the accompanying disciples, with respect to the people gathering together, with respect to the inciting causes, and with respect to the subsequent effects.

qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.

Et omnis turba quærebat eum tangere: quia virtus de illo exibat, et sanabat omnes.

When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power.

You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues.

Nor was the efficacy only upon the soul, but also upon the body through the very body of Christ: which is noted when he adds: And the whole crowd sought to touch him, namely out of faith and devotion, like that woman of whom it is said in Matthew 9: "If I touch the hem of his garment, I shall be saved." And rightly were they devout: whence it is added: Because power from him we…

Et ipse elevatis oculis in discipulis suis, dicebat: Beati pauperes, quia vestrum est regnum Dei.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves.

But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good.

Concerning the promise of the beatitudes, note that he promises four things, namely the kingdom, which consists in participation in divine power; fullness, which consists in the taste of divine goodness; laughter, which consists in the contemplation of divine truth; and a great reward, which consists in the duration of eternity.

Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater pro…

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves.

Secondly, he promises to those who hunger the banquet of abundance on account of the desire for spiritual things: and this he indicates when he adds: Blessed are you who now hunger, namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied, through the banquet of abundance.

Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et ejicerint nomen vestrum tamquam malum propter Filium hominis.

Gaudete in illa die, et exsultate: ecce enim merces vestra multa est in cælo: secundum hæc enim faciebant prophetis patres eorum.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons!

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice, namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesu…

Verumtamen væ vobis divitibus, quia habetis consolationem vestram.

Væ vobis, qui saturati estis: quia esurietis. Væ vobis, qui ridetis nunc: quia lugebitis et flebitis.

He inflicts a woe also on "the full, because they shall hunger; on those too which laugh now, because they shall mourn." To these will correspond these opposites which occur, as we have seen above, in the benedictions of the Creator: "Behold, my servants shall be full, but ye shall be hungry "-even because ye have been filled; "behold, my servants shall rejoice, but ye shall be…

Let us therefore call back before our eyes the sins we have committed; let us consider how terrible is the judge who comes to punish these things; let us form our mind for lamentation; let our life become bitter for a time in repentance, lest it feel eternal bitterness in punishment.

Against the gluttonous, he threatens the woe of perpetual hunger, when he adds: Woe to you who are filled! devoting yourselves, namely, to gluttony and drunkenness: Proverbs 23: "Who has woe? Whose father has woe? Who has quarrels and wounds without cause?

Væ cum benedixerint vobis homines: secundum hæc enim faciebant pseudoprophetis patres eorum.

"Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets." With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: "O my people, they who call you happy mislead you, and disturb the paths of your feet.

For such things indeed did their fathers do to the prophets. He means false prophets, who are also often called prophets in sacred scripture, because they seek the favor of the people by predicting the future, that is, by attempting to foretell it. Hence Ezekiel says: Woe to the foolish prophets, who follow their own spirit and have seen nothing.

To the vainglorious, however, he threatens the woe of eternal contempt, when he adds: Woe to you, when all men shall bless you!

Sed vobis dico, qui auditis: diligite inimicos vestros, benefacite his qui oderunt vos.

There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.

Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.

Concerning the promulgation of the instructions, it should be noted that for a man to be perfect, it is necessary that he be perfectly benevolent, perfectly peaceable, and perfectly beneficent. The first regards affection, the second passion, and the third operation.

Benedicite maledicentibus vobis, et orate pro calumniantibus vos.

And of our love to all, He taught thus: "If ye love them that love you, what new thing do ye? for even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you."

What Christ said in word, he proved also by example. Indeed, when he was on the cross, he said in reference to his persecutors who were slandering him, "Father, forgive them, for they do not know what they are doing," so that he might pray for his slanderers, although he could have forgiven them himself.

And because "a word is better than a gift," and speech declares the disposition, he adds: Bless those who curse you, in public speech; and pray for those who calumniate you, in private speech. Bless, in open speech.

Et qui te percutit in maxillam, præbe et alteram. Et ab eo qui aufert tibi vestimentum, etiam tunicam noli prohibere.

And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: "To him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compelleth thee to go with him a mile, follow him two.

On saying this, he took an instance, and set before us the doctrine of philanthropy, which you had explained to him, which rather appeared to me to be very unjust, and I shall tell you how.

Second, he gives the commandment concerning perfect patience, when he adds: And whoever strikes you on one cheek, that is, inflicting injury upon the person: and he puts cheek for the nobler part of the body, which when struck, the greatest injury is inflicted: whence Job 16: "They have opened their mouths against me; reproaching, they struck my cheek." For such and so great an…

Omni autem petenti te, tribue: et qui aufert quæ tua sunt, ne repetas.

And that we should communicate to the needy, and do nothing for glory, He said, "Give to him that asketh, and from him that would borrow turn not away; for if ye lend to them of whom ye hope to receive, what new thing do ye? even the publicans do this.

Here it follows, But to every one who seeks, give. Herein however we do not lightly err, when not only we give not to those who seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, dost thou then possess by labour? but still if thou workest, dost thou work for this, that thou shouldest blame another?

Third, he gives a commandment concerning perfect beneficence, when he adds: But give to everyone who asks of you. This is a general commandment with respect to every person and every gift, whether of service, or of loan, or of another present.

Et prout vultis ut faciant vobis homines, et vos facite illis similiter.

Here is then a comprehensive precept, and an exhortation of life, all-embracing: "As ye would that men should do unto you, do ye likewise to, them." We may comprehend the commandments in two, as the Lord says, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength; and thy neighbour as thyself." Then from these He infers, "on this han…

Some of the hermits used to say, 'Whatever you hate for yourself, do not do it to someone else. If you hate being spoken evil of, do not speak evil of another. If you hate being slandered, do not slander another. If you hate him who tries to make you despised, or wrongs you, or takes away what is yours, or anything like that, do not do such things to others.

For the perfection of benevolence it is also required that a person do good in all things: whence it is added: And as you wish that people would do to you, do also to them likewise.

Et si diligitis eos qui vos diligunt, quæ vobis est gratia? nam et peccatores diligentes se diligunt.

For, whenever they hear from us that God says, "No thank have ye, if you love them which love you, but you have thank, if you love your enemies and them which hate you" — whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us…

"Love your enemies; for what thanks is it if ye love those that love you? for even the Gentiles do the same." "But do ye love those that hate you, and ye shall have no enemy." For says He, "Thou shalt not hate any man; no, not an Egyptian, nor an Edomite;" for they are all the workmanship of God. Avoid not the persons, but the sentiments, of the wicked.

After he promulgated the evangelical laws under fitting perfection, here secondly he proves from a deficient condition, where he shows that he had to command according to the aforementioned manner: otherwise there is no merit before God.

Et si benefeceritis his qui vobis benefaciunt, quæ vobis est gratia? siquidem et peccatores hoc faciunt.

Et si mutuum dederitis his a quibus speratis recipere, quæ gratia est vobis? nam et peccatores peccatoribus fœnerantur, ut recipiant æqualia.

And now, on the subject of a loan, when He asks, "And if ye lend to them of whom ye hope to receive, what thank have ye? " compare with this the following words of Ezekiel, in which He says of the before-mentioned just man, "He hath not given his money upon usury, nor will he take any increase" -meaning the redundance of interest, which is usury.

But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if ye lend to those from whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

Nor is it sufficient to be generous toward those who repay, because this is the way of usurers themselves; whence he also adds: And if you lend to those from whom you hope to receive, namely repayment: what thanks is it to you? As if to say: none.

Verumtamen diligite inimicos vestros: benefacite, et mutuum date, nihil inde sperantes: et erit merces vestra multa, et eritis filii Altissimi, quia ipse benignus est super ingratos et malos.

For He taught us to pray for our enemies also, saying, 'Love your enemies; be kind and merciful, as your heavenly Father is.'

(Hom. in Ps. 14.) Now this mode of avarice is rightly called in the Greek τόκος, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time.

Here, after the promulgation and proof, he resumes the approved commands with the motivating reason. Now there are three things that ought to move us to do the aforesaid, namely the authority of the precept, the immensity of the reward, and the sublimity of the example. The first moves the irascible, the second the concupiscible, and the third the rational.

Estote ergo misericordes sicut et Pater vester misericors est.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lo…

The principle of the philosophers and stoics is different, dearest brother, who say that all sins are equal, and that a grave man ought not easily to be moved. But there is a wide difference between Christians and philosophers.

After he has promulgated and proved the evangelical laws and also resumed them with a motivating reason, here at last he concludes with the consequent retribution, which he shows follows our works in the judicial sentence, in heavenly glory, and in infernal punishment: in judgment indeed with respect to all, in reward with respect to the good, and in punishment with respect to…

Nolite judicare, et non judicabimini: nolite condemnare, et non condemnabimini. Dimittite, et dimittemini.

Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

The first is noted when he adds: Do not judge, and you shall not be judged: in Matthew 7 it is said: "With what judgment you judge, you shall be judged." And because he does not mean any judgment whatsoever, but that which deviates from piety into cruelty, therefore he adds: Do not condemn, and you shall not be condemned: Romans 2: "In that you judge another, you condemn yourse…

Date, et dabitur vobis: mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. Eadem quippe mensura, qua mensi fueritis, remetietur vobis.

He has given us full assurance that God, who gives all things abundantly to those who love him, shall reward us with bountiful hand.

As to the bestowal of goods, it is added: Give, and it shall be given to you, namely in the judgment, in which that passage of the last chapter of Proverbs shall be spoken: "Give her of the fruit of her hands," etc., because, Matthew 25, "to him who has, it shall be given, and he shall abound." For a man has with him only those things which he gave for God's sake, according to…

Dicebat autem illis et similitudinem: Numquid potest cæcus cæcum ducere? nonne ambo in foveam cadunt?

Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch." Some persons believe Marcion.

[Syncletica] also said, 'It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house.

He spoke to them also a parable. After the proper and express precepts, the Evangelist here subjoins the Lord's teachings given by way of similitude and in figurative speech, in which the Lord instructs us in a fourfold manner. For first, he draws us back from the vanity of presiding. Second, he calls us back from the rashness of judging.

Non est discipulus super magistrum: perfectus autem omnis erit, si sit sicut magister ejus.

Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions.

But let him who is vouchsafed the honour of martyrdom rejoice with joy in the Lord, as obtaining thereby so great a crown, and departing out of this life by his confession. Nay, though he be not a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure.

Luke 6: Everyone will be perfect if he is like his master. But it is not read of Christ that he was under another by vow; therefore to subject oneself to another by vow is not perfect, but, as it seems, rather superstitious.

Quid autem vides festucam in oculo fratris tui, trabem autem, quæ in oculo tuo est, non consideras?

Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's.

He had previously shown us that judging others is utterly wicked and dangerous. It causes final condemnation. "Do not judge," he said, "and you shall not be judged." Do not condemn, and you shall not be condemned. By conclusive arguments, he persuades us to avoid the very wish of judging others.

But why do you see the mote, etc. Here he calls back from the rashness of judging, which indeed he does by showing that he who judges rashly is unjust in thought, indiscreet in speech, disordered in action.

aut quomodo potes dicere fratri tuo: Frater, sine ejiciam festucam de oculo tuo: ipse in oculo tuo trabem non videns? Hypocrita, ejice primum trabem de oculo tuo: et tunc perspicies ut educas festucam de oculo fratris tui.

Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how canst thou say to thy brother, Brother let me cast out the mote that is in thine eye, if thou seest not the beam that is in thine own eye?

But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, Thou hypocrite, first cast the beam out of thine own eye, &c.

Second, he shows that such a one is indiscreet in speech, because he does not speak reasonably; on account of which he adds: Or how can you say to your brother, namely, by addressing him outwardly: Brother, let me cast out the speck from your eye, in reproving and correcting; while you yourself do not see the beam in your own eye?

Non est enim arbor bona, quæ facit fructus malos: neque arbor mala, faciens fructum bonum.

For since all forms of speech flow from mind and manners, ludicrous expressions could not be uttered, did they not proceed from ludicrous practices. For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit," is to be applied in this case. For speech is the fruit of the mind.

Each man's life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.

For there is no good tree, etc. After he has drawn back from the rashness of judging, here he instructs in the prudence of discerning, which indeed he does in this order. First he proposes a metaphorical similitude; second he draws out an explicit instruction; third from this he reproves a deceptive simulation.

Unaquæque enim arbor de fructu suo cognoscitur. Neque enim de spinis colligunt ficus: neque de rubo vindemiant uvam.

On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, (Cant. 2:13.) that is, the unripe and worthless fruit came first in the Synagogue.

(Hom. 42. in Matt.) But although the fruit is caused by the tree, yet it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is known by its fruit.

And therefore he adds: For every tree is known by its own fruit. And this is what is said in Matthew 7: "By their fruits you shall know them," because, as is said in Galatians 5, "the works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury, the service of idols, etc.

Bonus homo de bono thesauro cordis sui profert bonum: et malus homo de malo thesauro profert malum. Ex abundantia enim cordis os loquitur.

Quid autem vocatis me Domine, Domine: et non facitis quæ dico?

Omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit:

He teaches that the foundation of the virtues is obedience of heavenly instructions, whereby this house of ours cannot be shaken by the flow of desires, by the assault of spiritual wickedness, by the rain of the world or the dark arguments of heretics.

Everyone who comes to me and hears my words and does them, I will show you whom he is like. He is like a man building a house. The Lord has spoken much above about openly good or evil things and has discussed much about truly and hypocritically good things, by which three persons I think the whole class of humans is comprehended.

Everyone who comes to me, etc. After he instructed in the prudence of discerning, here he invites to diligence in acting, and this under a twofold metaphor, in the first of which he commends the obedient: and in the second he reproaches the negligent.

similis est homini ædificanti domum, qui fodit in altum, et posuit fundamentum super petram: inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere: fundata enim erat super petram.

(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.

"He dug deep, and laid the foundation upon rock," for he strove to root out completely whatever base drives he found in the hearts of his faithful. When the traces of earlier habits and unnecessary thoughts had been cast out, he could have a firm and unshakable dwelling place in them. He himself is the rock upon which he laid the foundation for a house of this sort.

As to the manner of truly obeying, he adds a teaching by similitude concerning one who builds a house, when he subjoins: He is like a man building a house, through the progress of virtue: Proverbs 24: "Diligently cultivate your field, so that afterward you may build your house." This house indeed is a good conscience: Wisdom 8: "Entering into my house, I shall find rest with he…

Qui autem audit, et non facit, similis est homini ædificanti domum suam super terram sine fundamento: in quam illisus est fluvius, et continuo cecidit: et facta est ruina domus illius magna.

(Hom. 24. in Matt.) The Lord also shows us that faith profiteth a man nothing, if his manner of life be corrupt. Hence it follows, But he that heareth and doeth not, is like a man, that without a foundation, built an house upon the earth, &c.

Into which the river crashed, and immediately it fell. And the ruin of that house was great. It is clear that with the onset of any temptation, both the truly wicked and the falsely good soon become worse, until at last they slip into eternal punishment. Moreover, it should be said morally that each person is tempted by their own lust, drawn away and enticed.

But he who hears and does not do. Here, after the commendation of the truly obedient, he adds the reproach of the negligent, setting forth first the vice of the negligent, then adding the danger, and appending the downfall.

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