But one might ask why the way of charity is narrow, for it seems to be wide: "I have led you in the paths of uprightness. When you walk, your step will not be hampered: and if you run, you will not stumble" (Pr 4:11). But the way of sinners is narrow; hence "We have walked difficult ways" (Wis 7:5). I answer that there is a way of the flesh and of reason. The way of charity in the way of the flesh is narrow; in the way of reason, it is not. And an example of a teacher can be cited: the more he loves a child, the more he restricts his steps. Hence, the ways of charity in the way of the flesh are confined, but not in the way of reason: "Tame my flesh with your fear" (Ps 119:120).
And those who find it are few . Here he mentions how difficult and rare it is to find the road of the spirit, but the flesh, not. And there is a reason: for the way of the flesh is pleasure, and this is at hand; but the way of the spirit is hidden. Hence Ps 31 (v. 19): "How abundant is your goodness, which you laid up for those who fear you." Few find it, because it is in concealment. But some do find it, and then abandon it: "No one, putting his hand to the plow and looking back is worthy of the kingdom of God" (Lk 9:62).
7—2
Mt 7:15-29
15. Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. 16. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? 17. Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. 18. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. 19. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. 20. Wherefore by their fruits you shall know them. 21. Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. 22. Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? 23. And then will I profess unto them, I never knew you: depart from me, you that work iniquity. 24. Every one therefore that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock, 25. And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. 26. And every one that heareth these my words and doth them not, shall be like a foolish man that built his house upon the sand, 27. And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof. 28. And it came to pass when Jesus had fully ended these words, the people were in admiration at his doctrine. 29. For he was teaching them as one having power, and not as the scribes and Pharisees.
(15) Beware of false prophets . He teaches them to be wary of certain ones whom they should avoid. They are described from their profession, namely, prophets. But one might ask of which prophets, because the Law and the prophets last until John; hence in that time there were no prophets concerning Christ, because they ended in him. Therefore, it must be said that prophets are teachers in the Church and prelates. But what does he mean by false ? The false prophets are those not sent. Abut these Jeremiah (23:21): "I did not send them and they ran." Likewise, false prophets are the ones who lie; hence, Jeremiah (2:8): "His prophets have prophesied by Baal." So, too, there were many pseudo-prophets among the people, just as among us there will be lying teachers.
Beware , i.e., take care to avoid, because they are concealed; and one must beware of hidden snares. Hence their contagion hides within. He says, therefore, who come to you in sheep's clothing . The sheep are the faithful: "We are his sheep and the sheep of his pasture" (Ps 100:3). Their clothing are fasts and almsgiving, with which they cover themselves: "Having the appearance of piety, but denying its power" (2 Tim 3:5). But note that if wolves clothe themselves with the pelts of sheep, the sheep does not lose his pelt for this purpose; similarly, although those evil ones are covered with good works, the good make much progress. But inwardly are ravenous wolves . This is explained especially of heretics, and secondarily of evil prelates. Hence, a comment on John (10:11): "I am the good shepherd," says: "It is said that the shepherd is one who governs and rules; the wolf, who intends harm; the mercenary, who seeks his own convenience. Hence, the shepherd should be loved, the wolf fled from, and the mercenary tolerated." Therefore, inwardly they are ravenous wolves is understood of those who intend to pervert the people, and they deserve to be called wolves. Also, mercenaries, namely, evil Christians who scatter the flock by bad example, who lead a wicked life; although in the effect of their conduct they imitate wolves: "because after my departure ravenous wolves will enter among you, not sparing the flock" (Acts 20:29). And he says, within , because they have the evil intention of killing the people.
(16) You will know them by their fruits , i.e., actions. But it seems to be the opposite, because they have sheep's clothing, and clothing is works. Therefore, they will be known from them. Chrysostom: "Fruit is the confession of faith." Hence, if they confess the faith, they are not heretics: "For the fruit of the light is in all goodness and justice and truth" (Eph 5:9). But if it is taken for pretenders, then it is explained so that by clothing is meant external works: "But the fruit of the spirit is charity, joy and peace" (Gal 5:22). But you will ask: How can they be recognized? The answer is that scarcely any hypocrite can be so clever, that no evil in word or act will appear: "As in water face answers face, so the hearts of men are reflected to the prudent" (Pr 27:19). Seneca: "No one can long bear a fake personality." Indeed, they are especially revealed in two ways: in things that suddenly occur to be done, because in matters done after deliberation one is cautious. Also in troubles: "There is a friend who is such at his own convenience, but will not stand by you on the day of trouble" (Sir 6:8). They are also revealed when they cannot do what they want or when they have already obtained it. Hence dominion shows the man.
Are grapes gathered from thorns? By grapes, from which wine is made, is understood spiritual joy, because "wine gladdens the hear of man" (Ps 104:15); by figs, the sweetness of ecclesial peace, which is charity. This cannot be produced from thistles, i.e., sinners, because "thorns and thistles it shall bring forth to you" (Gen 3:18).
(17) He proves this with an example: Every sound tree bears good fruit, but the bad tree bears evil fruit . From this the Manicheans assumed two natures, namely, good and evil. But this is not true, because we see good fruit formed from an evil creation, and vice versa. Hence from this you should understand that the tree is the principle of the fruit. But there are two principles: that of nature and that of conduct. The principle from nature is the soul, and whatever comes from it naturally is good. But the principle of conduct is the will. Therefore, if the will is good, the work is good, since it has a good will with a good intention; because if one wills to steal for almsgiving, even though the will is good, the intention is not right.
(19) But what will happen to the bad tree? Every tree that does not bear good fruit is cut down , because if it does not bear or if it omits doing what it can, it will be cut down: "If anyone does not abide in me, he will be cast out, and they will gather him up and throw him into the fire, and he will burn" (Jn 15:6). Hence in Luke (8:7) it is said of the fig tree which the Lord commanded to be cut down and taken away: "Take away the wicked one, lest it see God's glory"
(20) He concludes: Thus you will know them by their fruits .
(21) Not everyone who says to me, 'Lord, Lord'... Having presented the doctrine, he shows that it must be observed, because nothing else suffices for salvation In regard to God's commands or doctrine four things are required or praiseworthy: that we confess them with our mouth, that they be confirmed by miracles, that God's word be heard and performed in action. Concerning the first: "Man believes with his heart and he confesses with his lips" (Rom 10:10). Concerning the second: "The Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Concerning the third: "He that is of God hears the word of God" (Jn 8:47). Fourthly, it is required that he do: "Be doers of the word, and not hearers only" (Jas 1:22). Hence he wishes to show that three without the fourth do not profit; hence he says, not everyone who says to me 'Lord, Lord''...
But this seems contrary to the Apostle: "No one can say, 'Lord Jesus' except in the Holy Spirit" (1 Cor 12:3). But whoever has the Holy Spirit enters the kingdom of heaven. Augustine answers that "to say" has a number of meanings: general, and strict and proper. Strictly, it is nothing less than to manifest affection and will. In this way the Apostle says: "No one can say 'Lord Jesus' except in the Holy Spirit." And this is no more than to believe and obey the Lord. Likewise, commonly, i.e., to proclaim with the lips in any way whatever. Concerning this, Is (29:13): "This people honors me with their lips, but their heart is far from me." Or, in this way: Not everyone who says to me 'Lord, Lord.' He says the word Lord twice to signify that confession is twofold, namely, of the voice and of praise, neither of which is enough.
Who then will enter? Not one who says "Lord, Lord," but he who does the will of my Father who is in heaven . "No one ascends into heaven, except he that came down from heaven" (Jn 3:13), Hence no one can ascend, unless he descends like Christ, of whom John (6:38): "I have come down from heaven not to do my own will but the will of him who sent me." Hence it is necessary to do God's will: "This is the will of god, your sanctification" (1 Th 4:3). Hence David said: "Teach me to do your will" (Ps 143:10). And as the Lord taught us to pray: "Your will be done." But it should be note that by saying, kingdom , he touches on the eternal reward; hence he says, will enter . For that kingdom consists in spiritual goods, not in external goods; therefore, he says, will enter . Consequently, Song of Songs (1:4) says: "The king has brought me into his chamber." Likewise, he says, of heaven , because although someone here may have riches or honors, all this is for the sake of that. Hence the reward will consist in lofty things.
(22) But someone could say that it is enough for salvation to work miracles. He excludes that, because On that day many will say to me, 'Lord, Lord, did we not prophecy in your name...? He says, many , to signify those who secede from unity, because they are included under a multitude, for "the number of fools is infinite" (Ec 1:15). Likewise, he introduces this to stress what he had said, namely, that every tree that does not bear fruit will be cut down . But he had not said by whom; therefore, he said, to me , appointed as judge, because "the Father has given all judgment to the Son" (Jn 5:22). Likewise, he says, on that day . Day names a terminus, but not according to the quality of time, because the day of judgment is sometimes called night. But sometimes it is called day and sometimes night, because it is not certain when it will come. Hence below (25:6): "At midnight there was a cry, 'Behold the bridegroom! Come and meet him'." The Apostle calls it day in 1 Cor (4:3); and in Ps 37 (v. 6): "He will bring forth my vindication as the light, and my judgment as the noonday." 'Lord, Lord.' He repeats it to signify greater confusion and fear: "They will be disturbed with a horrible fear" (Wis 5:2). Did we not cast out demons in your name? This is a supernatural power: "No power on earth can be compared to this," namely, the devil's power (Jb 41:24).
But one asks: How do those who cast out devils become rejected? Chrysostom answers that they lie. Another answer is that at one time they were good and worked miracles; later, they became evil. But this cannot stand, because the Lord said, (23) I never knew you . In another way, it must be said that they say, in your name , not in the name of the Holy Spirit. For some act in the name of the Holy Spirit, and some not; as it says in Jeremiah (2:8) that some prophesied in the name of Baal. Some, too, by the arts of magic.
But it may be asked how demons work miracles. I say that they cannot; but they do things that seem to be miracles, although they are not miracles. Miracles are things whose effect is obvious, but the cause is latent. Hence, something that seems marvelous to the ignorant is not so among the wise; for example, and eclipse. Hence, since demons have a truer understanding of natural things, they can do things that seem miraculous to us. In another way, according to Jerome: Among the gifts of the Holy Spirit some are graces gratuitously given, but charity alone distinguishes between the sons of God and sons of the devil: "To each is given the manifestation of the Holy Spirit for the common good" (1 Cor 12:7), or for the growth of his holiness or of the Church, that the faith they preach may be manifested. And thus, even prelates leading a wicked life can work miracles.
[ And then I will declare to them that I do not know you , that is, I do not approve of you, even when you have worked miracles; II Timothy 2:19: The Lord knows who belong to him. ]
(24) Everyone who hears these words... He shows that without works nothing profits, not even listening to the word of God; because hearing is ordained to faith: "Faith comes by hearing" (Rom 10:17). For hearing is not enough. He manifests this in two ways, because he indicates the lot of one who hears and does, and of one who hears without doing.
First, he does three things: first, he mentions the building; secondly, the assault (v. 25); thirdly, its sturdiness (v. 25b).
He says, therefore, that hearing is not enough, although it is necessary: "He that is of God hears the words of God" (Jn 8:49); "not the hearers of the word, but doers, will be justified" (Rom 2:13). Likewise, he says well, these my words ; because whatever pertains to salvation is contained there. Hence he who hears these my words and does them will be like a wise man... He does not say that he is wise but will be like a wise man. And this simile can be understood of a material building, and then the text is clear; or it can be understood spiritually, and then the man is Christ: "I have found one man in a thousand" (Ec 7:29). Christ's building is the Church, for he knows how it should be built. Hence, it says of him in Proverbs (9:1): "Wisdom built itself a house"; and Proverbs (14:1): "The wise woman built her house." Upon a rock : "The rock was Christ" (1 Cor 10:4). Hence Christ built on himself, for he is the foundation: "No one can lay any foundation except that which has been laid, which is Christ Jesus" (1 Cor 3:11). For this is the foundation of eternal truth, which is absolutely unchangeable: "Those who trust in the Lord are like mount Zion" (Ps 125:1).
(25) The assault on this house follows: And the rain came . Rain is taken as doctrine, so that there is good rain and bad rain. Therefore, what collapses is bad doctrine: "The Lord rained sulphur and fire on Sodom" (Gen 19:24). Likewise, floods are good and not good: "The floods divided their land" (Is 18:2); and by this the wise, who regard themselves as wise, are signified. Those floods are produced by rains. By winds are signified the devils; hence in Jude (v. 12): "Waterless clouds, carried along by winds." They beat on that house , i.e., the Church, and it did not fall : "Its cords will never be broken" (Is 33:21). And why? Because it had been founded upon the rock , i.e., Christ.
Then he presents the simile indicating the outcome of one who hears and does not do. In regard to this he mentions the construction; secondly, the assault (v. 27); thirdly, the ruin (v. 27b).
(26) He says: and everyone who hears these my words and does not do them, will be like a foolish man , who fell from the light of wisdom. Hence Ec (4:13): "Better is a wise servant than a foolish king." Likewise, the fool is the devil; the house he builds is the assembly of unbelievers. Hence Ps 73 (v. 30): "The earth is filled with houses of sin." The house is built on sand . By sand is meant unbelievers, who are unfruitful. And they are numerous: "The number of fools is infinite" (Ec 1:15). Again, sand does not cohere; similarly, they are always at odds. He builds on sand, i.e., makes as his end, which is as a foundation, a temporal good.