Luke 6 · The Lantern

The Lord of the Sabbath

Then it came to pass on a Sabbath, he is passing along through grainfields; and his disciples were plucking and were eating the heads of grain, rubbing them in the hands.

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.

However, some of the Pharisees said, “Why do you that which is not lawful on the Sabbaths?”

"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.

And Jesus answering to them said, “Surely you have read this, what David did when he himself was hungry, and those being with him —

how he entered into the house of God, and having taken the loaves of the presentation, ate and gave to those with him, which it is not lawful to eat except solely to the priests?”

And he was saying to them, “The Son of Man is Lord of the Sabbath.”

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.

Jesus Heals on the Sabbath

Then it came to pass on another Sabbath, he entering into the synagogue and teaching; and there was a man there, and his right hand was withered.

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.

And it came to pass on another Sabbath, as he entered the synagogue and taught, and there was a man whose right hand was withered. The Lord taught particularly on the Sabbaths in the synagogue, and performed miracles, not only to insinuate the spiritual Sabbath, but also because of the more celebrated gathering of the people on that day.

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.

Now the scribes and the Pharisees were closely watching him, whether he heals on the Sabbath, that they may find reason to accuse him.

But because He did not directly defend His disciples, but excuses them; because He interposes human want, as if deprecating censure; because He maintains the honour of the Sabbath as a day which is to be free from gloom rather than from work; because he puts David and his companions on a level with His own disciples in their fault and their extenuation; because He is pleased to…

But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself.

Nevertheless, Jewish perfidy was to be confuted on account of the observance of malice, by reason of which he says: But the scribes and Pharisees were watching whether he would heal on the Sabbath.

Now he himself knew their thoughts. And he said to the man having the withered hand, “Arise and stand in the midst.” And having risen up, he stood.

(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.

Then Jesus said to them, “I ask you if it is lawful on the Sabbath to do good or to do evil? To save life, or to destroy?”

And having looked around on them all, he said to him, “Stretch out your hand.” And he did, and his hand was restored.

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.

Spiritually it is to be understood that dryness in the soul is a defect of vigor on account of the absence of grace, according to that passage in John 15: "If anyone does not abide in me, he shall be cast out like the branch and shall wither." But this dryness is introduced from seven causes according to the seven capital sins.

Then they themselves were filled with rage, and were discussing with one another what they would do to Jesus.

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.

The Twelve Apostles

Then it came to pass in those days, he to go out to the mountain to pray; and he was spending the night in the prayer to God.

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.

And when it became day, he called to him his disciples, and having chosen out twelve from them, whom also he named apostles:

Simon, whom also he named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew,

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.

He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.

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.

and Matthew and Thomas, and James of Alphaeus, and Simon the one being called Zealot,

If you listen to Luke, you will not hear him calling Matthew a publican nor subordinating him to Thomas, for he knows him to be the greater, and puts him first and Thomas second. Mark has done the same.… So Luke honored Matthew, according to what they delivered, who from the beginning were eyewitnesses and ministers of the Word.

Matthew, whose name is interpreted as gift, by whom it is suggested that doctrine ought to be edifying unto action. For after devotion has been attained, it is necessary that one fulfill the saving word heard through good works: this is especially from him from whom comes "every best gift and every perfect gift," James 1.

Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.

and Judas son of James, and Judas Iscariot, who became the betrayer.

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…

Jesus Heals the Multitudes

And having descended with them, he stood on a level place; and a large crowd of his disciples, and a great multitude of the people from all Judea and Jerusalem and the sea coast of Tyre and Sidon, who came to hear him and to be healed from their diseases;

Note all things carefully. He ascends with the apostles and descends to the crowds. How would a crowd see Christ, except at a low level? It does not follow him to the heights; it does not climb to majestic places. So when he descends, he finds the weak, for the weak cannot be high up. Thus also Matthew teaches that the weak were healed down below.

And he descended with them and stood on a level place, and a crowd of his disciples, and a great multitude of people. The Lord went up into the mountains to choose the apostles, but he returned to the plains to teach the crowds, for the crowds can only see Christ in humility.

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.

and those being troubled with unclean spirits were healed.

And all the multitude were seeking to touch him, because power was going out from him and was healing all.

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…

The Beatitudes

And he himself, having lifted up his eyes upon his disciples, was saying: “Happy are the poor, for yours is the kingdom of God.

"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.

Happy are those hungering now, for you will be filled. Happy are those weeping now, for you will laugh.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

(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.

Happy are you when the men may hate you, and when they may exclude you and may insult you and may cast out your name as evil, on account of the Son of Man.

Rejoice in that very day and leap for joy; for behold, your reward is great in the heaven. For according to the same things their fathers were treating the prophets.

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…

Woes to the Satisfied

But woe to you who are rich, for you are receiving your encouragement.

Woe to you who are filled now, for you will hunger. Woe to you who are laughing now, for you will mourn and will weep.

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?

Woe to you when all the men speak well of you; for according to the same things their fathers were treating the false prophets.

Love Your Enemies

But to you I say, to those hearing: love your enemies, do good to those hating you,

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.

Love is commanded when it is said, "Love your enemies," so that the saying which was uttered already before the church may be fulfilled: "Set in order love in me." For love is set in order when the precepts of love are formed. See how it began from the heights and cast the law undeneath the backs of the gospel's blessing. The law commands the revenge of punishment.

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.

bless those cursing you, pray for those mistreating you.

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.

To the one striking you on the cheek, offer also the other; and from the one taking away your cloak, do not withhold the tunic also.

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…

To everyone asking you, give; and from the one taking away what is yours, do not ask it back.

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.

And even as you desire that the men may perform to you, perform to them likewise.

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.

And if you love those loving you, what credit is it to you? For even the sinners love those loving them.

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.

And for if you shall do good to those doing good to you, what credit is it to you? For even the sinners perform the same.

And if you shall lend to those from whom you expect to receive, what credit is it to you? Even sinners lend to sinners, that they may receive the same amount.

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.

But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High, for he himself is kind to the ungrateful and evil.

And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, 'Love your enemies; be kind and merciful, as your heavenly Father is.' For we see that the Almighty God is kind and merciful, causing His sun to rise on the unthankful and on the righteous, and sending rain on the holy and on the wicked; all o…

(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.

Be merciful, even as your Father also is merciful.

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.

He commands imitation of himself: Be merciful, even as your Father is merciful. Now there are six works of mercy, namely: feeding the hungry, giving drink to the thirsty, clothing the naked, gathering in strangers, visiting the sick, and ransoming captives. Moreover, the work of perfect virtue cannot exist unless the creature is conformed to Christ in these things.

Judging Others

And do not judge, that you may certainly not be judged. And do not condemn, that you may certainly not be condemned. Forgive, and you will be forgiven.

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…

Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will they put into your lap; for with which measure you measure, it will be re-measured to you.”

But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty.

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…

Then he spoke also a parable to them: “Surely a blind man is not able to lead a blind man? Surely both will fall into a pit?

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.

A disciple is not above the teacher; however, everyone fully trained will be like his teacher.

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.

The vice of pride must also be detested, which clings to the one who wishes to rule; on account of which he adds: The disciple is not above the master, namely according to right order. He, therefore, who desires to rule while his Master remains subject, strives to surpass his Master.

Now why do you look at the splinter that is in the eye of your brother, and do not notice the beam that is in the own eye?

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.

As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies. That is to say, first show thyself clean from great sins, and then afterwards shalt thou give counsel to thy neighbour, who is guilty only of slight sins.

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.

How are you able to say to your brother, ‘Brother, allow me, I may cast out the splinter that is in your eye,’ yourself not seeing the beam in your eye? Hypocrite, first cast out the beam from your eye, and then you will see clearly to cast out the splinter that is in the eye of your brother.

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?

A Tree and Its Fruit

For there is no good tree producing bad fruit, nor again is there a bad tree producing good fruit.

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.

See again, Christ commands that those who come to us must be distinguished not by their clothing but by what they really are. "By its fruit," he says, "the tree is known." It is ignorance and folly for us to expect to find the choicer kinds of fruits on thorns, grapes for instance, and 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.

For each tree is known by the own fruit. For they do not gather figs from thorns, nor gather they grapes from a bramble bush.

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.

The good man out of the good treasure of his heart brings forth that which is good; and the evil man out of the evil brings forth that which is evil. For out of the overflow of his heart his mouth speaks.

The House on the Rock

Now why do you call me, ‘Lord, Lord,’ and do not do what I say?

Everyone who is coming to me and hearing my words and doing them, I will show you to whom he is like.

Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c.

The Lord indicates what the true distinction between good and bad fruits is by continuing under another figure of speech. He says, "Everyone who comes to me and listens to my words and does them, I will show you who he is like.

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.

He is like to a man building a house, who dug and deepened and laid a foundation on the rock. Then when a flood having come, the stream burst upon that house, and was not able to shake it, because of it to have been built well.

However, the one having heard and not having done is like to a man having built a house on the ground without a foundation, on which the stream burst, and immediately it fell; and the ruin of that house was great.”

(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.

But he who has heard and not done is like a man building his house upon the earth without a foundation. The house of the devil, the world which is placed in the wicked one, is called not by the dignity of the Creator but by the magnitude of the delinquent. He builds it upon the earth because he drags those who obey him from the heavens to the earthly.

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.