Thursday of the 7th week after Pentecost

For the soul is a paradise in which Scripture is planted, and it has marvelous aspects of sweetness and beauty. Hence in the Canticle: My sister, my spouse is a garden enclosed, a garden enclosed, a fountain sealed up. Thy plants are a paradise of pomegranates. The soul is a garden in which there are sacramental mysteries and spiritual meanings, where a fountain of spiritual outpourings gushes forth, but it is enclosed, and the fountain is sealed up, for they are not visible to the impure, but to those whom God knows to be His. Eternal wisdom loves this garden and dwells around it. Hence in Ecclesiasticus: I, like the river Doryx, flowed out of paradise. This garden is watered by the One who plants all things: and whatever he did not plant will be rooted up. "Every plant that My heavenly Father has not planted will be rooted up." And consequently, I said: I will water my garden of plants, and I will water abundantly the fruits of my meadow. For He waters by means of blood, with which He sprinkled the book and all the people; He also waters through the Holy Spirit flowing from Him. The Scripture has this flow and we find it there. Such are the trees beautiful to behold and sweet to feed upon because of the beauty and flavor of their fruits.

Since the scribes and Pharisees had burst forth in great arrogance and transgressed the divine law, they "planted" their own precepts but not God's. They wanted these to be observed as divine law. So, not without good reason, did they too, with this planting of their own doctrine, deserve to be uprooted by the Lord. And so the Lord said, "Every plant that my heavenly Father has not planted will be rooted up." Indeed, that plant was not of God but of people. Any iniquitous plant, not only of the scribes and Pharisees but also of all heretics, shall be uprooted by the Lord. Though it may extend its branches of infidelity in due season, it cannot be firmly rooted, for such a plant is not of God but of the devil. Furthermore, it must be uprooted and consigned to perpetual fire, since it yields no fruit of faith and wholesomeness.

(interlin.) Or, the plant here spoken of may be the doctors of the Law with their followers, who had not Christ for their foundation. Why they are to be rooted up, He adds, Let them alone; they are blind, leaders of the blind.

What He intends then by a plant not planted of His Father, is that tradition of men under cover of which the Law had been transgressed, this He instructs them must be rooted up.

Even what seems to be clear in the Scriptures presents many problems. Christ said, "Every plant that my heavenly Father has not planted will be uprooted." Does this mean, therefore, that there will be uprooted also that plant which the apostle speaks of when Paul says, "I have planted, Apollos watered"? The problem is solved, however, from the words that follow: "But God has given the growth." He also says, "You are God's field, God's building." And in another place we read, "We are God's coworkers"; therefore, if we are his coworkers, with Paul planting and Apollos watering, God plants and waters with his workers.

(Verse 13.) But he answered and said, Every plant which my heavenly Father planted not, shall be rooted up. Even those things which seem plain in the Scriptures, are full of questions. Every plant, he says, which my heavenly Father planted not, shall be rooted up. Therefore, that plantation also shall be rooted up, of which the Apostle says, I have planted, Apollos watered (1 Cor. III, 6). But the question is resolved by what follows: But God gave the increase (Ibid., 9). He himself also says: You are God's field, God's building (1 Corinthians 3:9). And in another place: We are God's co-workers. Now if we are co-workers, then God is the one who plants and waters, while Paul and Apollos are only servants who work with God (1 Corinthians 3:6-7). Some people misuse this passage, introducing various interpretations, and say: If the planting that the Father did not plant will be uprooted, then the planting that he did plant cannot be uprooted. But listen to what Jeremiah says: 'I planted a true vineyard, how have you turned into the bitterness of a foreign vine?' (Jeremiah II, 21). Indeed, God planted it, and no one can uproot His plantation. But because this planting is in the will of one's own free choice, no one else can uproot it unless it itself gives consent.

Shall that plant also be rooted up of which the Apostle says, I planted, Apollos watered? (1 Cor. 3:6.) The question is answered by what follows, but God gave the increase. He says also, Ye are God's husbandry, a building of God; and in another place, We are workers together of God. And if when Paul plants, and Apollos waters, they are in so doing workers together with God, then God plants and waters together with them. This passage is abused by some who apply it at once to two different kinds of men; they say, 'If every plant, which the Father hath not planted shall be rooted up, then that which He has planted cannot be rooted up.' But let them hear these words of Jeremiah, I had planted thee a true vine, wholly a right seed, how then art thou turned into the bitterness of a strange vine? (Jer. 2:21.) God indeed has planted it, and none may root up His planting. But since that planting was through the disposition of the will of him which was planted, none other can root it up unless its own will consents thereto.

What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, "Every plant which my heavenly Father hath not planted, shall be rooted up." For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He saith, "But lest we should offend them, cast an hook into the sea:" but here He saith, "Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch."

What then saith Christ? "Every plant which my heavenly Father hath not planted, shall be rooted up."

This, they that are diseased with the Manichaean pest affirm to be spoken of the law; but their mouths are stopped by what had been said before. For if He was speaking of the law, how doth He further back defend it, and fight for it, saying, "Why do ye transgress the commandments of God for your tradition?" And how doth He bring forward the prophet? But of themselves and of their traditions He so speaks. For if God said, "Honor thy father and thy mother," how is not that of God's planting, which was spoken by God?

And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them.

Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch."

It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

Every false doctrine and superstitious observance with the workers thereof cannot endure; and because it is not from God the Father, it shall be rooted up with the same. And that only shall endure which is of God.

"The Lord (beholdeth and) knoweth them that are His; " and "the plant which (my heavenly Father) hath not planted, He rooteth up; " and "the first shall," as He shows, "be last; " and He carries "His fan in His hand to purge His threshing-floor.

It is the Judaic ordinances and the traditions of the elders that He says will be rooted up, not the commandments of the law, as the Manichean heretics believe. The law is a plant of God, so it has not been rooted up. Its root, that is, the hidden Spirit, remains, but its leaves, namely, the visible letter, have fallen. For we no longer understand the law according to the letter, but according to the Spirit. As the Pharisees were hopeless and incurable, He said, "Let them be." Here we learn that it is not to our detriment to give offense to those who willingly take offense and are incorrigible. He calls them blind teachers of the blind; He says this to draw the multitudes away from them.

But he answering said. Here the Lord's response is presented, and he shows that their scandal is to be disregarded: first, because they are alien to God; second, because they are harmful to men, at let them alone: they are blind, and leaders of the blind. He says therefore but he answering said: every plant which my heavenly Father has not planted shall be rooted up. From these words, those who posited two natures wished to confirm their error, because they said the evil nature was from the evil god, the good from the good; hence they say: if someone is of the evil creation, even though he seem to do good, he cannot persevere. But this is not so; for as Jerome says, the contrary is found in Jer. 2:21: I planted you a chosen vineyard, all true seed; how then are you turned into bitterness? This is clear, therefore, that it is not from God. Thus therefore what was turned through this planting is not nature; but something supervening is understood, and this is a perverse will; hence nature always remains, but the perverse will is rooted up. Hence this planting can be understood of the tradition of men, which is to be rooted up if it is against God; but the tradition which is from God is never to be rooted up. Hence every plant, i.e., every tradition which is not from God my Father, shall be rooted up. And this is found in Acts 5:39, from Gamaliel, who said: if this be of God, you cannot overthrow it. This is also evident in all things. You will see someone who does good works founded in charity; Eph. 3:17: rooted and grounded in charity; and these cannot be rooted up. But other things which do not have a good foundation, such as giving alms for the sake of vanity, are rooted up; hence Sir. 14:20: every corruptible thing shall fail in the end, and the worker thereof shall go with it. Hence this is how Wis. 4:3 should be understood: the spurious plantings shall not take deep root. Against this is found 1 Cor. 3:6, where Paul says: I have planted, Apollo watered. Therefore Paul shall be rooted up. I say that Paul did not plant as the principal agent, but as a minister.

He then goes on to say, "Let them alone; they are blind guides of blind men. But if a blind man guide a blind man, both fall into a pit." These words were intended to expose the scribes and Pharisees, who were blinded by the error of their unbelief. Not only were they unable to recognize the light of truth—not believing in Christ—but also they were attracting others into the pit of death. Nevertheless the words also apply to heretics. Denying that Christ is the "true light from true light, and God from God," they too were steeped in blindness. Because of their perverse doctrine, they also proved to be guides and leaders to those adrift.

(Verse 14.) Let them alone, they are blind, leaders of the blind. But if a blind man leads a blind man, both will fall into a pit. This is what the Apostle commanded: Avoid a heretical man after the first and second admonition, knowing that he is perverted and condemned by himself (Titus 3, 10). In this sense, the Savior also commanded that the worst teachers should be left to their own discretion, knowing that they are difficult to be drawn to the truth, and that they are blind and lead the blind people into error.

This is also the same as that Apostolic injunction, A heretic after the first and second admonition reject, knowing that such a one is perverse. (Tit. 3:10, 11.) To the same end the Saviour commands evil teachers to be left to their own will, knowing that it is hardly that they can be brought to the truth.

And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them.

Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch."

It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

"They are blind guides of blind people." Who are these blind guides? The Pharisees, whose minds "the god of this age has blinded" because they are "unbelieving," since they did not believe in Jesus Christ. The god of this age has blinded them "so that the light of the gospel of the glory of God in the face of Christ would not shine on them." We ought to avoid being guided by those blind persons. Not only should we do this, but we certainly should also listen with caution in the case of those who claim to lead in the way of healthy teaching and ought to apply healthy judgment to what they say. We should do these things so that we ourselves do not appear to be blind because we do not see the meaning of the Scriptures. We would become blind like this if we were guided by the ignorance of people who are blind and people who do not perceive the issues of healthy teaching. If we were led by such people, both the one who leads and the one who is led would fall into the pit.

They are blind, that is, they want the light of God's commandments; and they are leaders of the blind, inasmuch as they draw others headlong, erring, and leading into error; whence it is added, If the blind lead the blind, they both fall into the ditch.

You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch." But when, for the sake of deceiving us, they pretend that they are still seeking, in order that they may palm their essays upon us by the suggestion of an anxious sympathy, -when, in short (after gaining an access to us), they proceed at once to insist on the necessity of our inquiring into such points as they were in the habit of advancing, then it is high time for us in moral obligation to repel them, so that they may know that it is not Christ, but themselves, whom we disavow.

There follows let them alone, they are blind. Here he shows that their scandal is to be disregarded because they are harmful to men. And first he teaches that it should be disregarded; second, their presumption; third, the harm. Regarding the first: you say that they are scandalized; let them be, and do not concern yourselves. But should one not be concerned about scandal? Did not the Lord, to avoid scandal, send Peter to the sea to pay the tribute? It must be said that scandal sometimes arises from the truth; hence that scandal should be avoided which can be avoided without prejudice to truth, or life, or teaching, or justice. Hence a judge ought not to abandon his judgment if someone is scandalized by it. But nevertheless a distinction must be made, because some are scandalized from weakness, and some from deliberate malice. The scandal of the weak should be avoided, truth being preserved; and yet a man can defer or remit. But if from malice, no; and thus these men are scandalized. Hence if they were not scandalized from malice, the Lord would not have said let them alone, but rather, instruct them. Titus 3:10: a man that is a heretic, after the first and second admonition, avoid; Jer. 51:9: we would have cured Babylon, but she is not healed. And why are they blind? Spiritually, the blind are the ignorant; Isa. 56:10: his watchmen are all blind. And because they act from deliberate malice, they are not only blind, but also leaders of the blind and teachers; Job 19:4: if I have been ignorant, my ignorance shall be with me. That they are leaders of the blind, this is good; but that they are blind, this is evil. If the blind lead the blind, both fall into the pit. Job 40:8: hide them in the dust, namely as to the body.

"Without understanding" is what the Lord calls those who, like the Pharisees, make a fuss about external matters and have not yet discovered the inner life. Meats, therefore, he says, have to do with filling up the body, but they do not reach into the heart. But that which does not reach to the heart is not able to defile the faithful [genuine] man or cause him to become unclean.

The Saviour rebukes the disciples and censures their lack of sense, either because they took offense or because they did not understand the obvious. For He says, "That which is understood and is apparent to all, you do not understand; that food does not remain within but passes out below, not at all polluting a man's soul, for it does not remain inside. But thoughts are engendered within and remain there, and when they come out, that is, proceed to deed and act, they pollute the man." For the thought of fornication stains while it remains within, but when it issues forth into deed and act, it utterly defiles.

But he said: are you also yet without understanding? For the Lord answered all in the person of Peter, who spoke for all. Here he reproves them. But why? One reason is that which Jerome gives, because what was plainly spoken, they thought was spoken in parables. For just as one who reveals hidden things is to be reproved, so conversely, one who hides manifest things; Ps. 31:9: do not become like the horse and the mule, who have no understanding etc. Another reason is that of Chrysostom, because Peter seemed to be zealous for the Jews, since he was brought up in the teaching of the law; therefore he seemed to be saddened by it.

The nourishment of the body being first changed into corruption, that is, having lost its proper form, is absorbed into the substance of the limbs, and repairs their waste, passing through a medium into another form, and by the spontaneous motion of the parts is so separated, that such portions as are adapted for the purpose are taken up into the structure of this fair visible, while such as are unfit are rejected through their own passages. One part consisting of fæces is restored to earth to reappear again in new forms; another part goes off in perspiration, and another is taken up by the nervous system for the purposes of reproduction of the species.

And the Lord includes herein man's two mouths, one of the body, one of the heart. For when He says, Not all that goeth into the mouth defileth a man, He clearly speaks of the body's mouth; but in that which follows, He alludes to the mouth of the heart, But those things which proceed out of the mouth, come forth from the heart, and they defile a man.

The Pharisees, as Peter made clear, begrudgingly grasped the dictum of the Lord which says, "It is not what enters the mouth that defiles a man." God indicated through Moses long ago that not everything about the use of food must be considered clean. He declared that certain things were clean and other things were unclean. But now we must ask why God prohibited the people long ago to eat these things. Since all things created by God to be used as human food were blessed at the very beginning and they remain no less so by their very nature, why is it that divine law later prescribed to the Jewish people certain things as lawful for eating because they were clean and certain things as unlawful because they were unclean? First, precepts of this type were given by the Lord because of the dissipation and immoderate appetite of the people. For since they were overly concerned with eating and drinking, these people began to overlook God's precepts. They made for themselves a molten calf in Horeb, about which it was written, "The people sat down to eat and drink and rose up to play." Those necessary things were forbidden by the Lord, so that with the best food having been denied and their immoderate appetites mortified, the people might abide more easily by the discipline of divine observance. It was only after their disobedience with the molten calf that we find those things were prohibited. Concerning them, as though to rebuke this stiffnecked people, the Lord made a mild and merciful pronouncement: "They shall be unclean to you." Not that they are in themselves unclean, but "shall be." Nor did he say "to all" but "to you." He thus made it clear that neither were they unclean nor would they be unclean to people other than themselves. And certainly they deserved this prohibition of many foods, for these people preferred the meats of Egypt, as well as cucumbers and muskmelons, to heavenly manna.

(Ver. 17, 18.) Do you not understand that everything that enters the mouth goes into the stomach and is expelled into the sewer? But the things that come out of the mouth come from the heart, and those defile a person. All the passages of the Gospels among heretics and evil-doers are full of scandals. And some people falsely accuse this statement, saying that the Lord, ignorant of physical processes, thinks that all foods go into the stomach and are digested there: whereas immediately after being ingested, the nourishment is distributed through the limbs and veins, as well as the marrow and nerves. And so, many people who suffer from a constant stomach disorder, immediately vomit what they have eaten after meals and snacks, and yet they are still corpulent: because at the first touch, more liquid food and drink are poured through the limbs. But while these people want to criticize the ignorance of others, they show their own. For although a thin and liquid food, when it has been cooked and digested in the veins and limbs, passes through the hidden passages of the body, which the Greeks call πόροι, and goes to the lower regions and into the intestines.

Some cavil at this, that the Lord is ignorant of physical disputation in saying that all food goes into the belly, and is cast out into the draught; for that the food, as soon as it is taken, is distributed through the limbs, the veins, the marrow, and the nerves. But it should be known, that the lighter juices, and liquid food after it has been reduced and digested in the veins and vessels, passes into the lower parts through those passages which the Greeks call 'pores,' and so goes into the draught.

Consequently he explains. And first he explains what he had said, namely that which enters the mouth; second, what he had said, namely but what comes out of the mouth, this defiles a man; third, he draws the conclusion. He says therefore do you not understand that whatsoever enters the mouth goes into the belly, and is cast out into the drain? And why does the Lord speak thus? Chrysostom says that he speaks to them as those accustomed to the observances of the law. Now the intent of the law was that while food was in the mouth undigested, it was unclean; but when digested, clean. Hence it is always said in the law, he shall be unclean until the evening. Therefore let us suppose that these observances should be kept; nevertheless they do not render a man unclean, except for a time. Hence what passes through cannot make them unclean. Or alternatively: nothing can defile the soul which does not touch it. But food does not touch the soul; and this is the sign, because it goes into the belly, and is cast out into the drain. But, as Jerome says, against this some object, saying that the Lord was ignorant of natural science, because not everything is expelled into the drain. Hence some, wishing to understand it as meaning that everything is expelled, hold that nothing is converted into human nature, but only what was drawn from Adam is multiplied, and this will rise again. Hence what comes from food, according to them, will not rise again. Hence also artisans place lead with gold, so that the lead is consumed and the gold is preserved. Thus foods resist, lest natural heat consume that which is from the power of nature. But this seems impossible, because nothing can become larger except through rarefaction, since rarefaction is nothing other than assuming a greater quantity. Likewise, man shares in common with animals the sensitive and nutritive powers, and with plants in the vegetative power. But it is the case that these are increased and nourished from nourishment. Therefore men are likewise increased and nourished in the same way. What therefore is it that he says, that it is cast out into the drain? Jerome says that this is understood not only of unclean waste, but in whatever way it happens, whether through excrement or another way. And this is also according to the Philosopher, because although something remains according to species, it nevertheless flows according to matter, as if a fire remains in species, but the matter is consumed. It can also be said thus: everything that enters the mouth goes into the belly, in some part; hence sometimes in Scripture the whole is taken for the part.

But what proceeds out of the mouth: it has already been said that by the mouth is understood the mind. Come forth from the heart, and those things defile a man: because the sins of the heart are thoughts and affections; Isa. 1:16: take away the evil of your thoughts from before my eyes.

(non occ.) And from evil thoughts proceed evil deeds and evil words, which are forbidden by the law; whence He adds Murders, which are forbidden by that commandment of the Law, Thou shalt not kill; Adulteries, fornications, which are understood to be forbidden by that precept, Thou shalt not commit adultery; Thefts, forbidden by the command, Thou shalt not steal; False witness, by that, Thou shall not bear false witness against thy neighbour; Blasphemies, by that, Thou shalt not take the name of God in vain.

"Out of the heart," he said, "come evil thoughts." Therefore the soul or principle of action is not in the brain according to Plato but in the heart according to Christ. On this point, those who believe that thoughts are introduced by the devil and do not originate from our own will are to be repudiated. The devil can aid and abet evil thoughts but he cannot originate them, even though, ever lying in wait, he kindles a small spark of our thoughts with his tinder. We must not hold the opinion that the devil can also probe the depths of our heart. However, he can judge from our demeanor and gestures what we are thinking about. For example, if he sees us gazing often at a beautiful woman, he surmises that our heart has been wounded with the dart of love.

(Verse 19, 20.) For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies: these are the things that defile a person. But to eat with unwashed hands does not defile a person. 'For out of the heart,' he says, 'come evil thoughts.' Therefore, according to Christ and not according to Plato, the soul's principal place is in the heart, not in the brain. Those who believe that evil thoughts are instilled by the devil and not born out of one's own will can be argued against based on this statement. The devil can be a helper and instigator of evil thoughts, but he cannot be the author. However, if he is always lying in wait, he may ignite the slightest spark of our thoughts with his fuel, but we should not assume that he can explore the secrets of our hearts. Rather, we should judge what we have within us by our physical appearance and actions. For example, if he sees us frequently admiring a beautiful woman, he understands that our hearts have been wounded by Cupid's arrow.

The principle therefore of the soul is not according to Plato in the brain, but according to Christ in the heart, and by this passage we may refute those who think that evil thoughts are suggestions of the Devil, and do not spring from our proper will. The Devil may encourage and abet evil thoughts, but not originate them. And if he be able, being always on the watch, to blow into flame any small spark of thought in us, we should not thence conclude that he searches the hidden places of the heart, but that from our manner and motions he judges of what is passing within us. For instance, if he see us direct frequent looks towards a fair woman, he understands that our heart is wounded through the eye.

Likewise he lists sins which are against the precepts of the second table: murders, adulteries, fornications, thefts. Likewise, sins of the mouth against one's neighbor: false testimonies; blasphemies, against the precepts of the first table.

(non occ.) And because these words of the Lord had been occasioned by the iniquity of the Pharisees, who preferred their traditions to the commands of God, He hence concludes that there was no necessity for the foregoing tradition, But to eat with unwashen hands defileth not a man.

These things are what "defiles the person" when they come out from the heart and, after they have gone out from it, go through the mouth. Thus if they did not occur outside of the heart but were held by the person somewhere around the heart, not being allowed to be spoken through the mouth, they would very quickly disappear and the person would not be defiled any longer. Therefore the source and beginning of every sin is "evil reasonings." For if these reasonings did not prevail, there would be neither murders nor acts of adultery nor any other of such things. Because of this each one ought to keep one's own heart with all watchfulness.

Having named the vices which are forbidden by the divine Law, the Lord beautifully adds, These are they that defile a man, that is, make him unclean and impure.

Hence these are the things that defile a man, because these proceed from the mind. But to eat with unwashed hands does not defile a man. Here he concludes, and presents this conclusion so as to respond to the principal point. Likewise, because the disciples were not understanding, he concludes that it was being said only against the tradition.