Church Fathers: Nicene Fathers Vol 06: 16.02.04 Sermon on the Mount Bk 2 Part 4

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Church Fathers: Nicene Fathers Vol 06: 16.02.04 Sermon on the Mount Bk 2 Part 4

TOPIC: Nicene Fathers Vol 06 (Other Topics in this Collection)
SUBJECT: 16.02.04 Sermon on the Mount Bk 2 Part 4

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Chapter XX.

67. But inasmuch as the word "guileless" may mislead some who are desirous of obeying God's precepts, so that they may think it wrong, at times, to conceal the truth, just as it is wrong at times to speak a falsehood, and inasmuch as in this way,-by disclosing things which the parties to whom they are disclosed are unable to bear,-they may do more harm than if they were to conceal them altogether and always, He very rightly adds: "Give not that which is holy to the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you." For the Lord Himself, although He never told a lie, yet showed :hat He was concealing certain truths, when He said, "I have yet many things to say unto you, but ye cannot bear them now."^{hyperlink And the Apostle Paul, too, says: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal."^{hyperlink

68. Now, in this precept by which we are forbidden to give what is holy to the dogs, and to cast our pearls before swine, we must carefully require what is meant by holy, what by pearls, what by dogs, what by swine. A holy thing is something which it is impious to violate and to corrupt; and the very attempt and wish to commit that crime is held to be criminal, although that holy thing should remain in its nature inviolable and incorruptible. By pearls, again, are meant whatever spiritual things we ought to set a high value upon, both because they lie hid in a secret place, are as it were brought up out of the deep, and are found in wrappings of allegory, as it were in shells that have been opened. We may therefore legitimately understand that one and the same thing may be called both holy and a pearl: but it gets the name of holy for this reason, that it ought not to be corrupted; of a pearl for this reason, that it ought not to be despised. Every one, however, endeavours to corrupt what he does not wish to remain uninjured: but he despises what he thinks worthless, and reckons to be as it were beneath himself; and therefore whatever is despised is said to be trampled on. And hence, inasmuch as dogs spring at a thing in order to tear it in pieces, and do not allow what they are tearing in pieces to remain in its original condition, "Give not," says He, "that which is holy unto the dogs:" for although it cannot be torn in pieces and corrupted, and remains unharmed and inviolable, yet we must think of what is the wish of those parties who bitterly and in a most unfriendly spirit resist, and, as far as in them lies, endeavour, if it were possible, to destroy the truth. But swine, although they do not, like dogs, fall upon an object with their teeth, yet by recklessly trampling on it defile it: "Do not therefore cast your pearls before swine, test they trample them under their feet, and turn again and rend you." We may therefore not unsuitably understand dogs as used to designate the assailants of the truth, swine the despisers of it.

69. But when He says," they turn again and rend you," He does not say, they rend the pearls themselves. For by trampling on them, just when they turn in order that they may hear something more, they yet rend him by whom the pearls have just been cast before them which they have trampled on. For you would not easily find out what pleasure the man could have who has trampled pearls under foot, i.e. has despised divine things whose discovery is the result of great labour. But in regard to him who teaches such parties, I do not see how he would escape being rent in pieces through their anger and wrathfulness. Moreover, both animals are unclean, the dog as well as the swine. We must therefore be on our guard, lest anything should be opened up to him who does not receive it: for it is better that he should seek for what is hidden, than that he should either attack or slight at what is open. Neither, in fact, is any other cause found why they do not receive those things which are manifest and of importance, except hatred and contempt, the one of which gets them the name of dogs, the other that of swine. And all this impurity is generated by the love of temporal things, i.e. by the love of this world, which we are commanded to renounce, in order that we may be able to be pure. The man, therefore, who desires to have a pure and single heart, ought not to appear to himself blameworthy, if he conceals anything from him who is unable to receive it. Nor is it to be supposed from this that it is allowable to lie: for it does not follow that when truth is concealed, falsehood is uttered. Hence, steps are to be taken first, that the hindrances which prevent his receiving it may be removed; for certainly if pollution is the reason he does not receive it, he is to be cleansed either by word or by deed, as far as we can possibly do it.

70. Then, further, when our Lord is found to have made certain statements which many who were present did not accept, but either resisted or despised, He is not to be thought to have given that which is holy to the dogs, or to have cast pearls before swine: for He did not give such things to those who were not able to receive them, but to those who were able, and were at the same time present; whom it was not meet that He should neglect on account of the impurity of others. And when tempters put questions to Him, and He answered them, so that they might have nothing to gainsay, although they might pine away from the effects of their own poisons, rather than be filled with His food, yet others, who were able to receive His teaching, heard to their profit many things in consequence of the opportunity created by these parties. I have said this, lest any one, perhaps, when he is not able to reply to one who puts a question to him, should seem to himself excused, if he should say that he is unwilling to give that which is holy to the dogs, or to cast pearls before swine. For he who knows what to answer ought to do it, even for the sake of others, in whose minds despair arises, if they believe that the question proposed cannot be answered: and this in reference to matters that are useful, and that belong to saving instruction. For many things which may be the subject of inquiry on the part of idle people are needless and vain, and often hurtful, respecting which, however, something must be said; but this very point is to be opened up and explained, viz. why such things ought not to form the subject of inquiry. In reference, therefore, to things that are useful, we ought sometimes to give a reply to what is asked of us: just as the Lord did, when the Sadducees had asked Him about the woman who had seven husbands, to which of them she would belong in the resurrection. For He answered that in the resurrection they will neither marry, nor be given in marriage, but will be as the angels in heaven. But sometimes, he who asks is to be asked something else, by telling which he would answer himself as to the matter he asked about; but if he should refuse to make a statement, it would not seem to those who are present unfair, if he himself should not hear anything as to the matter he inquired about. For those who put the question, tempting Him, whether tribute was to be paid, were asked another question, viz. whose image the money bore which was brought forward by themselves; and because they told what they had been asked, i.e. that the money bore the image of Caesar, they gave a kind of answer to themselves in reference to the question they had asked the Lord: and accordingly from their answer He drew this inference, "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's."^{hyperlink When, however, the chief priests and elders of the people had asked by what authority He was doing those things, He asked them about the baptism of John: and when they would not make a statement which they saw to be against themselves, and yet would not venture to say anything bad about John, on account of the bystanders, "Neither tell I you," says He, "by what authority I do these things;"^{hyperlink a refusal which appeared most just to the bystanders. For they said they were ignorant of that which they really knew, but did not wish to tell. And, in truth, it was right that they who wished to have an answer to what they asked, should themselves first do what they required to be done toward them; and if they had done this, they would certainly have answered themselves. For they themselves had sent to John, asking who he was; or rather they themselves, being priests and Levites, had been sent, supposing that he was the very Christ, but he said that he was not, and gave forth a testimony concerning the Lord:^{hyperlink a testimony respecting which if they chose to make a confession, they would teach themselves by what authority as the Christ He was doing those things; which as if ignorant of they had asked, in order that they might find an avenue for calumny.}}}}}Chapter XXI.

71. Since, therefore, a command had been given that what is holy should not be given to dogs, and pearls should not be cast before swine, a hearer might object and say, conscious of his own ignorance and weakness, and hearing a command addressed to him, that he should not give what he felt that he himself had not yet received,-might (I say) object and say, What holy thing do you forbid me to give to the dogs, and what pearls do you forbid me to cast before swine, while as yet I do not see that I possess such things? Most opportunely He has added the statement: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." The asking refers to the obtaining by request soundness and strength of mind, so that we may be able to discharge those duties which are commanded; the seeking, on the other hand, refers to the finding of the truth. For inasmuch as the blessed life is summed up in action and knowledge, action wishes for itself a supply of strength, contemplation desiderates that matters should be made clear: of these therefore the first is to be asked, the second is to be sought; so that the one may be given, the other found. But knowledge in this life belongs rather to the way than to the possession itself: but whoever has found the true way, will arrive at the possession itself which, however, is opened to him that knocks.

72. In order, therefore, that these three things-viz. asking, seeking, knocking-may be made clear, let us suppose, for example, the case of one weak in his limbs, who cannot walk: in the first place, he is to be healed and strengthened so as to be able to walk; and to this refers the expression He has used, "Ask." But what advantage is it that he is now able to walk, or even run, if he should go astray by devious paths? A second thing therefore is, that he should find the road that leads to the place at which he wishes to arrive; and when he has kept that road, and arrived at the very place where he wishes to dwell, if he find it closed, it will be of no use either that he has been able to walk, or that he has walked and arrived, unless it be opened to him; to this, therefore, the expression refers which has been used, "Knock."

73. Moreover, great hope has been given, and is given, by Him who does not deceive when He promises: for He says, "Every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened." Hence there is need of perseverance, in order that we may receive what we ask, and find what we seek, and that what we knock at may be opened.^{hyperlink Now, just as He talked of the fowls of heaven and of the lilies of the field, that we might not despair of food and clothing being provided for us, so that our hopes might rise from lesser things to greater; so also in this passage, "Or what man is there of you," says He, "whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?" How do the evil give good things? Now, He has called those evil^{hyperlink who are as yet the lovers of this world and sinners. And, in fact, the good things are to he called good according to their feeling, because they reckon these to be good things. Although in the nature of things also such things are good, but temporal, and pertaining to this feeble life: and whoever that is evil gives them, does not give of his own; for the earth is the Lord's, and the fulness thereof,^{hyperlink who made heaven, and earth, the sea, and all that therein is.^{hyperlink How much reason, therefore, there is for the hope that God will give us good things when we ask Him, and that we cannot be deceived, so that we should get one thing instead of another, when we ask Him; since we even, although we are evil, know how to give that for which we are asked? For we do not deceive our children; and whatever good things we give are not given of our own, but of what is His.}}}}Chapter XXII.

74. Moreover, a certain strength and vigour in walking along the path of wisdom ties in good morals, which are made to extend as far as to purification and singleness of heart,-a subject on which He has now been speaking long, and thus concludes: "Therefore all good^{hyperlink things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." In the Greek copies we find the passage runs thus: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them." But I think the word "good" has been added by the Latins to make the sentence clear. For the thought occurred, that if any one should wish something wicked to be done to him, and should refer this clause to that,-as, for instance, if one should wish to be challenged to drink immoderately, and to get drunk over his cups, and should first do this to the party by whom he wishes it to be done to himself,-it would be ridiculous to imagine that he had fulfilled this clause. Inasmuch, therefore, as they were influenced by this consideration, as I suppose, one word was added to make the matter clear; so that in the statement, "Therefore all things whatsoever ye would that men should do to you," there was inserted the word "good." But if this is wanting in the Greek copies, they also ought to be corrected: but who would venture to do this? It is to be understood, therefore, that the clause is complete and altogether perfect, even if this word be not added. For the expression used, "whatsoever ye would," ought to be understood as used not in a customary and random, but in a strict sense. For there is no will except in the good: for in the case of bad and wicked deeds, desire is strictly spoken of, not will. Not that the Scriptures always speak in a strict sense; but where it is necessary, they so keep a word to its perfectly strict meaning, that they do not allow anything else to be understood.

75. Moreover, this precept seems to refer to the love of our neighbour, and not to the love of God also, seeing that in another passage He says that there are two precepts on which "hang all the law and the prophets." For if He had said, All things whatsoever ye would should be done to you, do ye even so; in this one sentence He would have embraced both those precepts: for it would soon be said that every one wishes that he himself should be loved both by God and by men; and so, when this precept was given to him, that what he wished done to himself he should himself do, that certainly would be equivalent to the precept that he should love God and men. But when it is said more expressly of men, "Therefore all things whatsoever ye would that men should do to you, do ye even so to them," nothing else seems to be meant than, "Thou shall love thy neighbour as thyself."^{hyperlink But we must carefully attend to what He has added here: "for this is the law and the prophets." Now, in the case of these two precepts, He not merely says, The law and the prophets hang; but He has also added, "all the law and the prophets,"^{hyperlink which is the same as the whole of prophecy: and in not making the same addition here, He has kept a place for the other precept, which refers to the love of God. Here, then, inasmuch as He is following out the precepts with respect to a single heart, and it is to be dreaded test any one should have a double heart toward those from whom the heart can be hid, i.e. toward men, a precept with respect to that very thing was to be given. For there is almost nobody that would wish that any one of double heart should have dealings with himself. But no one can bestow anything upon a fellowman with a single heart, unless he so bestow it that he expects no temporal advantage from him, and does it with the intention which we have sufficiently discussed above, when we were speaking of the single eye.

76. The eye, therefore, being cleansed and rendered single, will be adapted and suited to behold and contemplate its own inner light. For the eye in question is the eye of the heart. Now, such an eye is possessed by him who, in order that his works may be truly good, does not make it the aim of his good works that he should please men; but even if it should turn out that he pleases them, he makes this tend rather to their salvation and to the glory of God, not to his own empty boasting; nor does he do anything that is good tending to his neighbour's salvation for the purpose of gaining by it those things that are necessary for getting through this present life; nor does he rashly condemn a man's intention and wish in that action in which it is not apparent with what intention and wish it has been done; and whatever kindnesses he shows to a man, he shows them with the same intention with which he wishes them shown to himself, viz. as not expecting any temporal advantage from him: thus will the heart be single and pure in which God is sought. "Blessed," therefore, "are the pure in heart: for they shall see God."^hyperlink}}}Chapter XXIII.

77. But because this belongs to few, He now begins to speak of searching for and possessing wisdom, which is a tree of life; and certainly, in searching for and possessing, i.e. contemplating this wisdom, such an eye is led through all that precedes to a point where there may now be seen the narrow way and the strait gate. When, therefore, He says in continuation, "Enter ye^{hyperlink in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it;^{hyperlink He does not say so for this reason, that the Lord's yoke is rough, or His burden heavy; but because few are willing to bring their labours to an end, giving too little credit to Him who cries, "Come unto me, all ye that labour, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: for my yoke is easy,^{hyperlink and my burden^{hyperlink is light"^{hyperlink (hence, moreover, the sermon before us took as its starting-point the lowly and meek in heart): and this easy yoke and light burden which many spurn, few submit to; and on that account the way becomes narrow which leadeth unto life, and the gate strait by which it is entered.}}}}}Chapter XXIV.

78. Here, therefore, those who promise a wisdom and a knowledge of the truth which they do not possess, are especially to be guarded against; as, for instance, heretics, who frequently commend themselves on account of their fewness. And hence, when He had said that there are few who find the strait gate and the narrow way, lest they [the heretics] should falsely substitute themselves under the pretext of their fewness, He immediately added, "Beware of false prophets,^{hyperlink which come to you in sheep's clothing, but inwardly they are ravening wolves." But such parties do not deceive the single eye, which knows how to distinguish a tree by its fruits. For He says: "Ye shall know them by their fruits." Then He adds the similitudes: "Do men gather grapes of thorns, or figs of thistles? Even so, every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit^{hyperlink is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them."

79. And in [the interpretation of] this passage we must be very much on our guard against the error of those who judge from these same two trees that there are two original natures, the one of which belongs to God, but the other neither belongs to God nor springs from Him. And this error has both been already discussed in other books [of ours]^{hyperlink very copiously, and if that is still too little, will be discussed again; but at present we have merely to show that the two trees before us do not help them. In the first place, because it is so clear that He is speaking of men, that whoever reads what goes before and what follows will wonder at their blindness. Secondly, they fix their attention on what is said, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit," and therefore think that neither can it happen that an evil soul should be changed into something better, nor a good one into something worse; as if it were said, A good tree cannot become evil, nor an evil tree good. But it is said, "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." For the tree is certainly the soul itself, i.e. the man himself, but the fruits are the works of the man; an evil man, therefore, cannot perform good works, nor a good man evil works. If an evil man, therefore, wishes to perform good works, let him first become good. So the Lord Himself says in another passage more plainly: "Either make the tree good, or make the tree bad." But if He were figuratively representing the two natures of such parties by these two trees, He would not say, "Make:" for who of the sons of men can make a nature? Then also in that passage, when He had made mention of these two trees, He added, "Ye hypocrites, how can ye, being evil, speak good things?"^{hyperlink As long, therefore, as any one is evil, he cannot bring forth good fruits; for if he were to bring forth good fruits, he would no longer be evil. So it might most truly have been said, snow cannot be warm; for when it begins to be warm, we no longer call it snow, but water. It may therefore come about, that what was snow is no longer so; but it cannot happen that snow should be warm. So it may come about, that he who was evil is no longer evil; it cannot, however, happen that an evil man should do good. And although he is sometimes useful, this is not the man's own doing; but it is done through him, in virtue of the arrangements of divine providence: as, for instance, it is said of the Pharisees, "What they bid you, do; but what they do, do not consent to do." This very circumstance, that they spoke things that were good, and that the things which they spoke were usefully listened to and done, was not a matter belonging to them: for, says He, "they sit in Moses' seat."^{hyperlink It was, therefore, when engaged through divine providence in preaching the law of God, that they were able to be useful to their hearers, although they were not so to themselves. Respecting such it is said in another place by the prophet, "They have sown wheat, but shall reap thorns;"^{hyperlink because they teach what is good, and do what is evil. Those, therefore, who listened to them, and did what was said by them, did not gather grapes of thorns, but through the thorns gathered grapes of the vine: just as, were any one to thrust his hand through a hedge, or were at least to gather a grape from a vine which was entangled in a hedge, that would not be the fruit of the thorns, but of the vine.

80. The question, indeed, is most rightly put, What are the fruits He would wish us to attend to, whereby we might know the tree? For many reckon among the fruits certain things which belong to the sheep's clothing, and in this way are deceived by wolves: as, for instance, either fastings, or prayers, or almsgivings; but unless all of these things could be done even by hypocrites, He would not say above, "Take heed that ye do not your righteousness before men, to be seen of them." And after prefixing this sentence, He goes on to speak of those very three things, almsgiving, prayer, fasting. For many give largely to the poor, not from compassion, but from vanity; and many pray, or rather seem to pray, while not keeping God in view, but desiring to please men; and many fast, and make a wonderful show of abstinence before those to whom such things appear difficult, and by whom they are reckoned worthy of honour: and catch them with artifices of this sort, while they hold up to, view one thing for the purpose of deceiving, and put forth another for the purpose of preying upon or killing those who cannot see the wolves under that sheep's clothing, These, therefore, are not the fruits by which He admonishes us that the tree is known. For such things, when they are done with a good intention in sincerity, are the appropriate clothing of sheep; but when they are done in wicked deception, they cover nothing else but wolves. But the sheep ought not on this account to hate their own clothing, because the wolves often conceal themselves therein.

81. What the fruits are by the finding of which we may know an evil tree, the apostle tells us: "Now the works of the flesh are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, hatreds, variances, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God." And what the fruits are by which we may know a good tree, the very same apostle goes on to tell us: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."^{hyperlink It must be known, indeed, that "joy" stands here in a strict and proper sense; for bad men are, strictly speaking, not said to rejoice, but to make extravagant demonstrations of joy: just as we have said above, that "will" which the wicked do not possess, stands in a strict sense where it is said, "All things whatsoever ye would that men should do to you, do ye even so to them." In accordance with that strict sense of the word, in virtue of which joy is spoken of only in the good, the prophet also speaks, saying: "Rejoicing is not for the wicked, saith the Lord."^{hyperlink So also "faith" stands, not certainly as meaning any kind of it, but true faith: and the other things which find a place here have certain resemblances of their own in bad men and deceivers; so that they entirely mislead, unless one has the pure and single eye by which he may know such things. It is accordingly the best arrangement, that the cleansing of the eye is first discussed, and then mention is made of what things were to be guarded against.}}}}}}}}Chapter XXV.

82. But seeing that, however pure an eye one may have, i.e. with however single and sincere a heart one may live, he yet cannot look into the heart of another: whatever things could not have become apparent in deeds or words, are disclosed by trials. Now trial is twofold; either in the hope of obtaining some temporal advantage, or in the terror of losing it. And especially must we be on our guard, lest, when striving after wisdom, which can be found in Christ alone, in whom are hid all the treasures of wisdom and knowledge;^{hyperlink -we must be on our guard, I say, lest, under the very name of Christ, we be deceived by heretics, or by any parties whatever defective in intelligence, and lovers of this world. For on this account He adds a warning, saying, "Not every one that saith unto Me, Lord, Lord,^{hyperlink shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven, he shall enter into the kingdom of heaven:" lest we should think that the mere fact of one saying to our Lord, "Lord, Lord," belongs to those fruits; and from that he should seem to us to be a good tree. But those are the fruits, to do the will of the Father who is in heaven, in the doing of which He has condescended to exhibit Himself as an example.

83. But the question may fairly be started, how with this sentence the statement of the apostle is to be reconciled, where he says, "No man speaking by the Spirit of God calleth Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost:"^{hyperlink for neither can we say that any who have the Holy Spirit will not enter into the kingdom of heaven, if they persevere onwards to the end; nor can we affirm that those who say, "Lord, Lord," and yet do not enter into the kingdom of heaven, have the Holy Spirit. How then does no one say "that Jesus is the Lord, but by the Holy Ghost," unless it is because the apostle has used the word "say" here in a strict and proper sense, so that it implies the will and understanding of him who says? But the Lord has used the word which He employs in a general sense: "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven." For he also who neither wishes nor understands what he says, seems to say it; but he properly says it, who gives expression to his will and mind by the sound of his voice: just as, a little before, what is called "joy" among the fruits of the Spirit is called so in a strict and proper sense, not in the way in which the same apostle elsewhere uses the expression, "Rejoiceth not in iniquity:"^{hyperlink as if any one could rejoice in iniquity: for that transport of a mind making confused and boisterous demonstrations of joy is not joy; for this latter is possessed by the good alone. Hence those also seem to say it, who neither perceive with the understanding nor engage with the deliberate consent of the will in this which they utter, but utter it with the voice merely; and after this manner the Lord says, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven." But truly and properly those parties say it whose utterance in speech really represents their will and intention; and it is in accordance with this signification that the apostle has said, "No one can say that Jesus is the Lord, but by the Holy Ghost."

84. And besides, it belongs especially to the matter in hand, that, in striving after the contemplation of the truth, we should not only not be deceived by the name of Christ, by means of those who have the name and have not the deeds; but also not by certain deeds and miracles, for when the Lord performed of the same kind for the sake of unbelievers, He has warned us not to be deceived by such things, thinking that an invisible wisdom is present where we see a visible miracle. Hence He annexes the statement: "Many will say to Me on that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy name done many wonderful works? And then will I say^{hyperlink unto them, I never knew you: depart from Me, ye that work iniquity." He will not, therefore, recognise any but the man that worketh righteousness. For He forbade also His own disciples themselves to rejoice in such things, viz. that the spirits were subject unto them: "But rejoice," says He, "because your names are written in heaven;"^{hyperlink I suppose, in that city of Jerusalem which is in heaven, in which only the righteous and holy shall reign. "Know ye not," says the apostle, "that the unrighteous shall not inherit the kingdom of God?"^{hyperlink

85. But perhaps some one may say that the unrighteous cannot perform those visible miracles, and may believe rather that those parties are telling a lie, who will be found saying, "We have prophesied in Thy name, and have cast out devils in Thy name, and have done many wonderful works." Let him therefore read what great things the magi of the Egyptians did who resisted Moses, the servant of God;^{hyperlink or if he will not read this, because they did not do them in the name of Christ, let him read what the Lord Himself says of the false prophets, speaking thus: "Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that the very elect shall be deceived.^{hyperlink Behold, I have told you before."^{hyperlink

86. How much need, therefore, is there of the pure and single eye, in order that the way of wisdom may be found, against which there is the clamour of so great deceptions and errors on the part of wicked and perverse men, to escape from all of which is indeed to arrive at the most certain peace, and the immoveable stability of wisdom! For it is greatly to be feared, lest, by eagerness in quarrelling and controversy, one should not see what can be seen by few, that small is the disturbance of gainsayers, unless one also disturbs himself. And in this direction, too, runs that statement of the apostle: "And the servant of the Lord must not strive; but be gentle^{hyperlink unto all men, apt to teach, patient, in meekness instructing those that think differently;^{hyperlink if God peradventure will give them repentance to the acknowledging of the truth."^{hyperlink "Blessed," therefore, "are the peacemakers: for they shall be called the children of God."^{hyperlink )

87. Hence we must take special notice how terribly the conclusion of the whole sermon is introduced: "Therefore, whosoever heareth these sayings of Mine, and doeth them, is like^{hyperlink unto a wise man, which built his house upon the rock." For no one confirms what he hears or understands, unless by doing. And if Christ is the rock, as many Scripture testimonies proclaim^{hyperlink that man builds in Christ who does what he hears from Him. "The rain descended, and the floods came, and the winds blew, and beat^{hyperlink upon that house; and it fell not: for it was founded upon a rock." Such an one, therefore, is not afraid of any gloomy superstitions (for what else is understood by rain, when it is put in the sense of anything bad?), or of turnouts of men, which I think are compared to winds; or of the river of this life, as it were flowing over the earth in carnal lusts. For it is the man who is seduced by the prosperity that is broken down by the adversities arising from these three things; none of which is feared by him who has his house founder upon a rock, i.e. who not only hears, but also does, the Lord's commands. And the man who hears and does them not is in dangerous proximity to all these, for he has no stable foundation; but by hearing and not doing, he builds a ruin. For He goes on to say: "And every one that heareth these sayings of Mine, and doeth them not, shall be like unto a foolish man, which built his house upon the sand:^{hyperlink and the rain descended, and the floods came, and the winds blew, and beat^{hyperlink upon that house; and it fell: and great was^{hyperlink the fall of it. And it came to pass, when Jesus hid ended these sayings, the people were astonished at His doctrine: for He taught them as one having authority, and not as their scribes."^{hyperlink This is what I said before was meant by the prophet in the Psalms, when he says: "I will act confidently in regard of him. The words of the Lord are pure words: as silver tried and proved in a furnace of earth, purified seven times."^{hyperlink And from this number, I am admonished to trace back those precepts also to the seven sentences which He has placed in the beginning of this sermon, when He was speaking of those who are blessed; and to those seven operations of the Holy Spirit, which the prophet Isaiah mentions;^{hyperlink but whether the order before us, or some other, is to be considered in these, the things we have heard from the Lord are to be done, if we wish to build upon a rock.

Footnotes}}}}}}}}}}}}}}}}}}}}}}}^{202 John xvi. 12.

²⁰³1 Cor. iii. 1, 2.

²⁰⁴Matt. xxii. 15-34.

²⁰⁵Chap. xxi. 23-27.

²⁰⁶John i. 19-27.

²⁰⁷The conditions of effective prayer are, that it should be made in the name of Christ (John xv. 16), with faith, and according to God's will (1 John v. 14).

²⁰⁸This has been regarded as a strong proof-text for the doctrine of original sin. Bengel calls it "a shining testimony for original sin." Stier says it is "the strongest proof-text for original sin in the whole of the Holy Scriptures." Meyer says the reference is to actual sin; while Plumptre declares that "the words at once recognise the fact of man's depravity, and assert that it is not total."

²⁰⁹Ps. xxiv. 1.

²¹⁰Ps. cxlvi. 6.

²¹¹Bona; the Vulgate does not contain it.

²¹²The nearest approach that any uninspired Jewish teacher came to the Golden Rule-the designation by which these words are known-was the saying of Hillel, "What is unpleasant to thyself, do not to thy neighbour. This is the whole law, and all the rest is commentary upon it." Beautiful as the saying is, it falls behind Christ's words, because it is merely negative, while they are a positive requirement. The Stoics and the Chinese ethics also have a similar negative precept. It is strange that the Teaching of the Twelve Apostles (1. 2) gives the negative form, and not the positive precept. Augustin says we ought to be glad when writers before Christ spoke things in the Gospel (En. in Ps. cxl. 6).

²¹³Matt. xxii. 37-40.

²¹⁴Matt. v. 8.

²¹⁵Introite; Vulgate, intrate.

²¹⁶The narrowness of the way is taken to represent the self-denial and hardships of disciples (Meyer, Mansel, etc.), or righteousness (Bengel, Schaff, etc.). "The picture is a dark one, and yet it represents but too faithfully the impression made, I do not say on Calvinist or true Christian, but on any ethical teacher, by the actual state of mankind around us. If there is any wider hope, it is found in hints and suggestions of the possibilities of the future (I Pet. iii. 19, iv. 6)," etc. ( Plumptre).

²¹⁷Lene...sarcina; Vulgate, suave...onus.

²¹⁸Lene...sarcina; Vulgate, suave...onus.

²¹⁹Matt. xi. 28-30.

²²⁰Cavete a pseudoprophetis; Vulgate, attendite a falsis prophetis.

²²¹Excellency of fruitage is sanctity of life (Bonitas fructuum est sanctitas vitae (Bengel).

²²²More particularly his works against the Manichaeans, Contra Faustum Manichaeum, etc. Augustin also made much use of this passage against the Pelagians, to show that the will must be aided to produce good thoughts and deeds; that the unregenerate man is incapable of restoring himself.

²²³Matt. xii. 33, 34.

²²⁴Matt. xxiii. 3,2.

²²⁵Jer. xii. 13.

²²⁶Gal. v. 19-23.

²²⁷Isa. lvii. 21, according to the Septuagint.

²²⁸Col. ii. 3.

²²⁹Many called Him Lord, but He never called any one Lord (ipsum multi, etiam amplissimi viri,-ipse neminem ne Pilatum quidem, dominum vocavit.-Bengel).

²³⁰1 Cor. xii. 3.

²³¹1 Cor. xiii. 6.

²³²Dicam; Vulgate, confitebor; Greek, o9mologh/sw. Meyer says, "It is the conscious dignity of the future Judge of the world." Bengel calls attention to the great power of the word (magna potestas hujus dicti). In this action Christ lays the most confident claim to functions not imparted to any human being.

²³³Luke x. 20.

²³⁴1 Cor. vi. 9.

²³⁵Exod. vii. and viii.

²³⁶Inducantur etiam electi; Vulgate, inducantur, si fieri potest, etiam electi.

²³⁷Matt xxiv. 23-25.

²³⁸Mitem...diversa sentientes; Vulgate, mansuetum...resistunt veritati.

²³⁹Mitem...diversa sentientes; Vulgate, mansuetum...resistunt veritati.

²⁴⁰2 Tim. ii. 24, 25.

²⁴¹Matt. v. 9.

²⁴²Similis est... Vulgate, assimilabitur. Meyer, Tholuck, etc, refer this to the future judgment, "I will make him like," etc., when Christ will establish those who keep His sayings for ever (opposed by Alford etc.).

²⁴³1 Cor. x. 4. So Alford, who thinks this signification too plain to be overlooked.

²⁴⁴Offenderunt; Vulgate, irruerunt.

²⁴⁵The transitory teachings and institutions of men as opposed to Christ's own word.

²⁴⁶Offenderunt; Vulgate, irruerunt.

²⁴⁷Facta est; Vulgate, fuit.

²⁴⁸Vulgate adds et Pharisaei. The people were astonished, not merely at His teachings, but the dignity and self-consciousness with which Christ uttered them, quod nova quaedam majestas et insueta hominum mentes ad se raperet (Calvin). The Scribes spoke as expounders of the law, and referred back to Moses for their authority; Christ spoke in His own name, and as an independent legislator, vested with greater authority than Moses and a higher dignity. The Scribes by elaborate sophistry often drew many meanings from a single precept, and burdened the people with an intricate and endless variety of precepts for the details of conduct, laying painful stress upon their observance; Christ directed attention from outward acts to the motive and intent of the heart. "He opposed a genuine righteousness to the mock righteousness of the Scribes and Pharisees."

²⁴⁹Ps. xii. 5, 6.

²⁵⁰Isa. xi. 2, 3.}