1. Judge not, that you may not be judged. 2. For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again. 3. And why seest thou the mote that is in thy brother's eye; and seest not the beam that is in thy own eye? 4. Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye? 5. Thou hypocrite, cast out first the beam out of thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye. 6. Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you. 7. Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. 8. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. 9. Or what man is there among you, of whom if his son shall ask bread, will he reach him a stone? 10. Or if he shall ask him a fish, will he reach him a serpent? 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 them that ask him? 12. All things therefore whatsoever you would that men should do to you, do you also to them. For this is the law and the prophets. 13. Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. 14. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!
(1) Having completed the Law in regard to the precepts and promises, he completes it now in regard to judgments. First, he dictates that judgment not be rash and says, Judge not... , i.e., from the bitterness of hatred: "You have turned judgment into bitterness" (Am 6;13). Or, Judge not those matters that have not been entrusted to us. Judgment belongs to God, who has entrusted us with judging externals, but he has reserved internals to himself. Do not, therefore, judge about them: "Do not judge before the time" (1 Cor 4:5); "The heart of man is deceitful, and who can understand it?" (Jer 17:9). For no one ought to judge that another is an evil man, for doubts must be interpreted in the more favorable light. Likewise, judgment should be congruent to the person judging. Hence, if you are in the same sin or greater, you ought not judge: "For in passing judgment on another, you condemn yourself" (Rom 2:1). Likewise, it is not forbidden to prelates, but to subjects; hence they should judge only a subject. But Chrysostom: " Judge not... , i.e., do not judge to vindicate yourselves. Hence, if you forgive, you will not thereby be judged; rather, by reason of this mercy you will obtain mercy."
(2) The reason follows: For with the judgment you pronounce, you will be judged , i.e., according the judgment with which you have judged you will be judged: "The wicked are ensnared in the work of their own hands" (Ps 9:16); and below (26:52): "He that strikes with the sword shall die by the sword." Or, in this way: Those who judge should fear that the Lord might allow them to be punished with this judgment: "Woe to you, destroyer, who yourself have not been destroyed" (Is 33:1).
The measure you give will be the measure you get... Here he presents a reason in the likeness of a judgment. For a judge is, as it were, a living rule; for when you wish to weigh two things, you use a balance, and whatever is excessive in one you cut off. In the same way, if anyone has more than he ought of someone else's, let it be cut off and returned to each according to his due, i.e., according to that measure it will be measured to us.
But it is objected: Someone sins in time and is punished eternally. This does not seem to be a balanced judgment. I say that two things must be considered in a sin: the duration and the offense. In the offense are two things: turning away and turning to. On the part of turning to, the sin is finite; on the part of turning away, it is infinite, because one turns from God, who is infinite. When, therefore, one turns away from the infinite, he should be punished in an infinite way. Likewise, on the part of duration two things must be considered, namely, the act and the stain of sin. The act is momentary, but the stain infinite, i.e., eternal. Therefore, it should be punished in an infinite way, i.e., eternally. Hence, if the stain could be abandoned by the devils, they could be freed of sin and punishment. Similarly, on the part of punishment there is bitterness, which is finite; likewise, duration, which is finite.
(3) Why do you see the speck in your brother's eye and do not see the log in your own eye? Here he says that judgment should not be inordinate; for it is such, when it begins from someone, before the cause or its gravity have been fully investigated. For in judging, two things are necessary: knowledge of the cause, and judgment. Concerning the first, Job (29:16): "I searched out the cause which I did not know." Why do you see the speck , i.e., the slight sin, in the eye , i.e., in your brother's conscience, but do not notice the log , i.e., the grave sin, in your own eye? By log and speck he teaches us to consider the quantity of sins; for those who commit grave sins often reprehend those who commit slight ones, as happens in judging religious. When some who commit grave sins which they consider light, they consider them grave in religious; but they are absorbed as a drop of water in a cask of wine. Likewise, it happens that some sin slightly from weakness, and an evil, ill-affected judge, who would punish from hatred, considers the speck in their eye and not the log in his own.
(4) How , therefore, i.e., with what sincerity can you say: Let me take the speck out of your eye . You ought to blush. Chrysostom: "With what effort does a man love another more than himself?" For you correct him with the idea of correcting, you should first correct yourself; but this you do for hatred or vainglory. Therefore...
But one asks whether a person in mortal sin can correct another. I say that either he was in sin at one time or was not: if he was never in sin, he should fear lest he fall; therefore, he ought to correct reluctantly. If he has been in sin at some time, he ought to correct with gentleness. And therefore, the Lord perhaps permitted Peter to fall, because he would be the ruler of the Church and should deal meekly with sinners. And Paul says of Christ: "We have not a high priest who is unable to sympathize with sinners, but one who in every respect has been tempted, yet without sin" (Heb 4:15).
But if one lies under sin, it is either public or private: if private, it is either from weakness, because he is not pleased with sinning; and so he can correct another, because what he corrects in another he corrects in himself; or from malice, and then he should never correct. But if it is public, he should not scold severely, but meekly join himself to him. Hence sinners should not be severely reprimanded.
(5) He continues: Hypocrite, first take the log out of your own eye . The Lord begins by arguing as below against the wicked servant. Augustine: "He shows that he intends to rebuke those who assume authority they do not have"; to the sinner God says: "Why do you recite my statutes or take my covenant on your lips? For you hate discipline" (Ps 50:16). First take out by fasting and prayer the log from your own eye , and then you will be able to see the speck in your brother's eye.
(6) He continues: Give not to dogs what is holy . In this statement he shows that judgment should be circumspect. Note, therefore, what is meant by "holy" and what by "pearls". Augustine: Holy things are to be kept inviolate and immaculate; precious pearls should not be held in low esteem." By dogs who tear with their teeth are signified heretics; by swine who trample under foot, the unclean. Therefore, to give holy things to dogs is to minister holy things to heretics. Likewise, if something spiritual is said and is scorned, it is given to swine. Or by holy things are meant the sacraments of the Church; by pearls the mysteries of truth. A dog is an animal totally unclean; swine are partly unclean, partly not. By dogs, unbelievers; by swine, wicked believers. Do not give dogs what is holy , i.e., the sacraments to unbelievers. Pearls, i.e., spiritual senses, should not be given to swine: "The animal man does not perceive the things that are of God" (1 Cor 2:14), i.e., lest perchance they scorn them: "He who is sated loathes honey" (Pr 27:7). Hence, turning to sin, they attack you , because they despise or resort to calumny. But why? Did not Christ say many good things to unbelievers, and they tore his words to pieces? I say that he did this for the sake of good men, who were with the wicked and who profited therefrom.
(7) Ask and it will be given you . He has given his doctrine, which is complete and perfect; here he teaches how it can be fulfilled. This requires two things: prayer and close attention. First, he teaches us to ask; secondly, he gives confidence of obtaining (v. 9). He says, therefore, Ask . And in this, observe two false opinions being removed: the first is that of the proud, who think they can fulfill the precepts by their own powers. But he says that it is necessary to ask God: "For what have you that you have not received?" (1 Cor 4:7). Secondly, he removes the opinion of many who say that God has no interest in prayers and that they would not obtain, if they asked; therefore, he says, and you shall receive . He also adds, seek and you shall find . This is explained, first, so that nothing is added by these two, but only the method is expressed. For solicitous attention is required in asking; also fervent devotion. He suggests these two when he says, seek , i.e., pray. Or, seek , as those who seek something put their whole intention there. Hence to him pertains what the spouse says in Song of Songs (3:2): "I sought him whom my soul loves." And you shall find : "One thing I asked of the Lord, that will I seek after" (Ps 27:4). Also ask after the manner of one knocking, because one who knocks at a door knocks harder, if he is not heard: "Come, my beloved, let us go forth into the fields, and lodge in the villages" (S of S 7:11). Secondly, according to Augustine, it is explained by referring to things Christ says of himself (Jn 14:6): "I am the way, the truth and the life." If you wish to go by this way, seek of him to direct your ways and say with the Psalmist (25:4): "Make me to know your ways, O Lord; teach me your paths." If you wish to know the truth, seek, and you shall find. But it is not enough to know the way and to seek the truth, unless you arrive at life, i.e., to enter it, knock. Hence Exodus (15:17): "You will bring them in and plant them in the mountain of your inheritance." But, according to the same, all those things are far better referred to the most importunate petition. Likewise, it is explained another way as referring to diverse acts: ask , for praying; seek by study; knock by acting.
(8) For everyone who asks receives... Someone will say: You say that we should ask. I believe that it is addressed to holy men, but I am not in that number. Therefore he says, Everyone who asks receives . But this is false, because it says in John (9:31): "We know that God does not hear sinners." Augustine answers that if God does not hear sinners, how was it said of the publican that he said (Lk 18:13): "Lord, be merciful to me, a sinner." Hence he adds: "He does not hear sinners, i.e., who willingly remain in sin." But it should be noted that prayer is meritorious and effective and can be meritorious, even if it is not effective.
But how can he say that everyone who asks receives ? It seems false, because what is asked is not always received. I answer that in four cases man asks and is not heard:
first, because he asks for something not advantageous: "You do not know what you are asking" (Mt 20:22); therefore, things necessary for salvation should be requested.
Secondly, because he does not ask aright: "You do not receive, because you ask wrongly" (Jas 4:3). Therefore, one should ask piously, i.e., with faith; and humbly: "He has regarded the humility of his handmaid" (Lk 1:48).
Thirdly, sometimes one is not heard, when he prays for someone whose merits are an obstacle: "If Moses and Aaron were to sand before me, my soul is not in favor of that people" (Jer 15:1). Again, he is not heard sometimes, because he does not persevere: "It is necessary to pray always" (Lk 18:1) and perseveringly, because the Lord wants desires to grow.
Fourthly, it happens that the Lord hears but does not seem to, because he gives for our benefit, not according to our wishes, as happened to Paul. Augustine: "'The good Lord, who often does not grant what we ask, in order to grant what we should prefer; and because we call him Father, he grants us what a father would give his son."
(9) Therefore he adds: What man of you, if his son asks him for bread, will give him a stone? By bread is understood Christ: "I am the living bread which came down from heaven:" (Jn 6:51). It is also sacred doctrine: "I will feed him with the bread of life and understanding" (Sir 15:3); and it is charity: "The produce of the ground will be rich and plenteous" (Is 30:23). ON the other hand, the stone is the devil: "His heart will be hardened as a stone" (Jb 41:15). It is also obstinacy: "I will take from you the stony heart, and I will give you a heart of flesh" (Ez 36:26). It is also false doctrine: "Men put an end to darkness and search to the farthest bound" (Jb 28:3). Hence, if someone asks of God as a Father for bread, i.e., Christ, he will not be given the devil.
(10) Similarly, if a fish . The fish lives in water and signifies understanding of dogmas: "He that drinks of this water will not thirst again" (Jn 4:13); and in v. 14: "It will be a fountain of water springing up into life everlasting." Again, by water, tribulations; hence, by fish, those living in the waters of tribulation. Or fish refers to faith, which is hidden under the water, i.e., the guardianship of the spirit; but the false doctrine of heretics, by the serpent.
(11) He concludes: If you, then, who are 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? But someone will say: He said this to the apostles, who were not evil. Chrysostom answers: "Because they were being compared to the divine goodness." "All our righteousness is as a filthy rag" (Is 64:6). Jerome says: "And if not all are actually evil, yet all are evil as to proneness to evil." Hence it says in Genesis (6:5): "All the thoughts of the human heart are intent upon evil at all times"; "For, behold, each one walks according to the depravity of his heart" (Jer 16:12). Augustine: " If you, then, who are evil . He does not say, 'you are evil,' but although you are evil , you give your children temporal goods, which you regard as good; much more then, your Father, who is supremely good." 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 want to receive.
(12) So, whatever you wish that men would do to you, do so to them , i.e., forgive others, if you would be forgiven. Some have added, all goods , but it is not needed, because he says, you wish . Wishing, or better, willing, deals with good things; cupidity with evil. Therefore, it is not necessary to add goods . Therefore, what you wish done to you, do to others. For this is the Law and the prophets . He does not say, "the whole Law and the prophets," as in the first precept; "On those tow depend the whole law and the prophets" (Mt 22:40).
(13) Enter by the narrow gate . Lest anyone conclude from the saying, ask and you shall receive , that man has everything from God without good works, he teaches that this, too, comes by good works. First, therefore, he presents the admonition; secondly the reason (v. 13b). He says, therefore, Enter , i.e., try to enter. Augustine explains this in two ways: Christ is the gate: "I am the door" (Jn 10:9). This gate is narrow through humility, because he humbled himself unto death. Hence (Is 10:2): "The Lord will make a brief word upon the earth." Therefore, Enter by the narrow gate , i.e., by the humility of Christ: "for it was fitting for Christ to die and so enter into his glory" (Lk 24:26). Hence through many tribulations one must enter the kingdom of God. Secondly, this gate is called charity: "This is the gate of the Lord; the righteous shall enter through it" (Ps 118:20). This is made narrow by the divine law, and we must enter through it by observing the law and the precepts.
Then he assigns the reason: for the gate is wide and the way is easy that leads to destruction . He describes two gates: one is wide, the other narrow. The wide is described, because the devil is wide and the presumption of pride is wide: "The gates of hell shall not prevail against it" (Mt 16:18). This gate is wide, because something wide receives all; for it is not such that it can be filled. This gate is also called sin or vice; and this is wide, because it can occur in many ways. For virtue exists in one way, but vice in many: "There is swearing, lying, killing, stealing, and committing adultery" (Hos 4:2). Again, it is a wide way, and this is the working of sin: "What do you gain by going to Egypt?" (Jer 2:18). Furthermore, this way is spacious, because in its beginning it seems wide; but later it is narrowed, for its terminus leads to perdition, because "the wages of sin is death" (Rom 6:23). And those who enter by it are many . Here he mentions the number, because literally "the number of fools is infinite" (Ec 1:15).
(14) For the gate is narrow and the way is hard, that leads to life . This is contrary to the preceding. It is narrow, because it is restricted by the rule of the Law, and it is a way contrary to the other way: "For the ways on your right the Lord knows, but the ones on your left are perverse" (Pr 4;27).