Tuesday of the 20th week after Pentecost

The Lord added, that we must not readily judge others, lest when conscious of guilt thyself, thou shouldest be compelled to pass sentence upon another.

Now the way of peace is our Saviour Jesus Christ, who has taught us, saying: "Forgive, and ye shall be forgiven. Give, and it shall be given to you;" that is, give remission of sins, and your offences shall be forgiven you. As also He instructed us by His prayer to say unto God: "Forgive us our debts, as we forgive our debtors." If, therefore, you do not forgive offenders, how can you expect the remission of your own sins?

Do not judge thy bishop, or any of thy neighbours among the laity; for if thou judge thy brother, thou becomest a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, "Judge righteous judgment;" and again "Approve yourselves to be exact money-changers." For to yon this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: "Judge not, and ye shall not be judged."

Take care, therefore, lest by any means ye become acceptors of persons, and thereby fall under this voice of the Lord. For if you condemn others unjustly, you pass sentence against yourselves. For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."

(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: "Forgive, and you shall be forgiven; give, and it shall be given to you." This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, "Give alms, and behold, all things are clean to you." Therefore the next and sixth step is that cleansing of the heart.

The Christian soul understands how far removed he should be from theft of another's goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says, "Give, and it shall be given to you. Forgive, and you shall be forgiven." Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we in turn pray the Lord to give us good things and not to repay our evil deeds.

"Forgive, and you will be forgiven." "Give, and it will be given you." These are the two wings of prayer, on which it flies to God. Pardon the offender what has been committed, and give to the person in need.

So there is hope in God's mercy, if our misery is not so barren as to yield no work of mercy. What do you want from the Lord? Mercy. Give, and it shall be given to you. What do you want from the Lord? Pardon. Forgive, and you will be forgiven.

You give alms. You receive alms. You pardon. You are pardoned. You are generous. You are treated generously. Listen to God saying, "Forgive, and you will be forgiven. Give, and things will be given to you."Keep the poor in mind. I say this to all of you. Give alms, my brothers and sisters, and you won't lose what you give. Trust God. I'm not only telling you you won't lose what you do for the poor, but I'm telling you plainly, this is all that you won't lose.… Come now, let's see if you can cheer the poor up today. You be their granaries, so that God may give to you what you can give to them, and so that he may forgive whatever sins you have committed.

(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

Do not judge, and you will not be judged; do not condemn, and you will not be condemned. I believe nothing else is commanded to us in this place, except that we interpret acts, whose intention is doubtful, in a better sense. For it is written: By their fruits you shall know them, this is said of manifest things, which cannot be done with a good intention, such as debaucheries, or blasphemies, or thefts, or drunkenness, and such things, about which it is permitted for us to judge. However, concerning foods, because any human food can be taken indifferently without fault of concupiscence with a good intention and simple heart, the Apostle prohibits us from judging those who ate meat and drank wine, by those who abstained from such foods. He who eats (he says) should not despise the one who does not eat; and he who does not eat should not judge the one who eats (Rom. XIV). This also pertains to what he says elsewhere: Do not judge anything before the time, until the Lord comes, who will also illuminate the hidden things of darkness, and will manifest the counsels of the hearts (I Cor. IV). Therefore, there are certain actions, which we do not know with what intention they are done, which can be done with both good and bad intentions, about which it is rash to judge, especially to condemn. The time will come, however, for these to be judged, when the Lord will illuminate the hidden things of darkness, and reveal the counsels of the hearts (Ibid.). There are two things, however, in which we should avoid rash judgment, when it is uncertain with what intention anything is done, or when it is uncertain what someone will become, who now appears either good or evil.

Forgive, and you will be forgiven. Give, and it will be given to you. He commands us to forgive injuries, to give benefits, so that our sins may also be forgiven, and eternal life may be given to us. By this, brief but excellent sentence, he comprehensively concludes all the commands about dealing with enemies that he had given extensively.

Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

The first is noted when he adds: Do not judge, and you shall not be judged: in Matthew 7 it is said: "With what judgment you judge, you shall be judged." And because he does not mean any judgment whatsoever, but that which deviates from piety into cruelty, therefore he adds: Do not condemn, and you shall not be condemned: Romans 2: "In that you judge another, you condemn yourself," because, as is said in Proverbs 17, "both he who justifies the wicked and he who condemns the just are abominable before God." Whence he recalls from the judgment of iniquity and exhorts to the benefit of piety, which consists in forgiving and giving: in forgiving injury and in giving indulgences, or in forgiving evils committed and in giving goods granted. As to the forgiveness of evils, he adds: Forgive, and you shall be forgiven. Otherwise you do not pray profitably, Matthew 6: "Forgive us our debts," etc.; and afterward: "If you do not forgive men, neither will your Father forgive you your sins." Whence Sirach 28: "Forgive your neighbor who hurts you, and then when you pray, your sins shall be loosed."

Last week, while at prayer, I suddenly discovered--or felt as if I did--that I had forgiven someone I have been trying to forgive for over thirty years. Trying, and praying that I might. When the thing actually happened--sudden as the longed-for cessation of one's neighbour's radio--my feeling was "But it's so easy. Why didn't you do it ages ago?" So many things are done easily the moment you can do them at all. But till then, sheerly impossible, like learning to swim. There are months during which no efforts will keep you up; then comes the day and hour and minute after which, and ever after, it becomes almost impossible to sink. It also seemed to me that forgiving (that man's cruelty) and being forgiven (my resentment) were the very same thing. "Forgive and you shall be forgiven" sounds like a bargain. But perhaps it is something much more. By heavenly standards, that is, for pure intelligence, it is perhaps a tautology--forgiving and being forgiven are two names for the same thing. The important thing is that a discord has been resolved, and it is certainly the great Resolver who has done it.

"Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again; good measure, pressed and shaken, and running over, shall be given to you." Open thy compassion to all who are enrolled the disciples of God; not looking contemptuously to personal appearance, nor carelessly disposed to any period of life.

That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."

He cuts away from our minds a very unmanageable passion, the commencement and begetter of pride. For while it is men's duty to examine themselves, and to order their conduct according to God's will, they leave this alone to busy themselves with the affairs of others: and if they see any infirm, forgetting as it seems their own frailties, they make it an excuse for faultfinding, and a handle for calumny. For they condemn them, not knowing that being equally afflicted with the same infirmities as those whom they censure, they condemn themselves. For so also the most wise Paul writes, "for wherein thou judgest the other, thou condemnest thyself: for thou that judgest doest the same things." And yet it were rather our duty to have compassion on the infirm, as those who have been overcome by the assaults of the passions, and entangled without hope of escape in the meshes of sin, and to pray in their behalf, and exhort them, and rouse them up unto soberness, and endeavour ourselves not to fall into similar faults. "For he that judgeth the brother, as the disciple of Christ saith, speaketh against the law, and judgeth the law." For the lawgiver and judge is One: for the judge of the sinning soul must be higher than that soul: but since them art not so, the sinner will object to thee as judge, "why judgest thou thy neighbour?" But if thou venture to condemn him, having no authority thereto, it is thyself rather that will be condemned, inasmuch as the law permits thee not to judge others.

Whoever therefore is guided by good sense, does not look at the sins of others, nor busies himself about the faults of his neighbour, but closely scans his own misdoings. Such was the blessed Psalmist, falling down before God, and saying on account of his own offences, "If Thou, O Lord, O Lord, closely regardest iniquities, who can endure?" And once again, putting forward the infirmity of human nature as an excuse, he supplicates for a not unreasonable pardon, saying, "Remember that we are earth."

He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach.

But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.

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

Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged. This is like the phrase "Forgive, and it will be forgiven you." For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, "Do not condemn." That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise.

Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

But behold, our enemy has grievously sinned against us, inflicted losses, harmed those who helped, persecuted those who loved. These things would need to be retained if our own sins were not to be forgiven. For our Advocate has composed a prayer for us in our case; and he who is the Advocate is himself the Judge of that same case. Moreover, he inserted a condition into the prayer he composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since he who stood forth as Advocate comes as Judge, he who made the prayer hears it. Either, then, we say without doing it, Forgive us our debts, as we also forgive our debtors, and by saying this we bind ourselves all the more; or perhaps we omit this condition in our prayer, and our Advocate does not recognize the prayer he composed, and immediately says to himself: I know what I instructed; this is not the prayer I made. What then must we do, brothers, except extend the affection of true charity to our brothers? Let no malice remain in our heart. Let almighty God consider our charity toward our neighbor, so that he may extend his mercy to our iniquities. Remember what we are admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we owe. Let us therefore forgive what is owed to us, so that what is owed by us may be forgiven.

Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.

You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again." As it seems to me, this passage announces a retribution proportioned to the merits.

For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you." And when Peter had put the question whether remission were to be granted to a brother seven times, "Nay," saith He, "seventy-seven times; " in order to remould the Law for the better; because in Genesis vengeance was assigned "seven times" in the case of Cain, but in that of Lamech "seventy-seven times.

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged," does He not require patience? For who will refrain from judging another, but he who shall be patient in not revenging himself? Who judges in order to pardon? And if he shall pardon, still he has taken care to indulge the impatience of a judger, and has taken away the honour of the one Judge, that is, God.

As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'" Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity" of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" too.

Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it). Whence the apostle withal judges, and that in a case of fornication, that "such a man must be surrendered to Satan for the destruction of the flesh; " chiding them likewise because "brethren" were not "judged at the bar of the saints: " for he goes on and says, "To what (purpose is it) for me to judge those who are without? "

As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

But some one will put the subtle question, "If the return is made overabundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." For he who has shown mercy, shall have mercy shown unto him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like unto himself, was the measure running over.

(de Qu. Ev. l. ii. q. 8.) But he says, shall they give, (Mat. 10:42.) because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that ye mete withal it shall be measured to you again.

A good measure, pressed down, shaken together, and running over, will be poured into your lap. This is similar to what he says elsewhere: That they may receive you into eternal dwellings (Luke 16). For it is not the poor themselves, but Christ who will give the reward to those who have given alms. Nevertheless, they are said to give it into the bosom because they provided the occasion for that merit, either by being pitiable in need or by being harsh in insolence, the stronger enduring them with patience and supporting them with kindness, and sometimes calling them sweetly to the faith.

For the same measure you use will be measured to you. And the Apostle, urging the Corinthians to give alms, says among other things: "But this I say: He who sows sparingly will also reap sparingly. And he who sows bountifully will also reap bountifully" (2 Corinthians 9). It can also be understood of all things we do in mind, by hand, or with tongue. "Because you will render to each," he says, "according to their deeds."

As to the bestowal of goods, it is added: Give, and it shall be given to you, namely in the judgment, in which that passage of the last chapter of Proverbs shall be spoken: "Give her of the fruit of her hands," etc., because, Matthew 25, "to him who has, it shall be given, and he shall abound." For a man has with him only those things which he gave for God's sake, according to that passage of Sirach 17: "The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of the eye; and afterward it shall rise up and repay." And therefore, attending to this, Zacchaeus said, below in chapter 19: "Behold, I give half of my goods to the poor." In summary, note here that not every kind of judgment is prohibited here, namely the deliberate, orderly, and just kind, but rather the usurped, rash, and unjust. I call it usurped when there is neither office nor authority in the one judging; rash, when it concerns a matter that is not established but proceeds from suspicion alone; unjust, when it is against divinely approved law; and such judgment is prohibited here, not the first kind.

Second, by promising supercelestial glory according to a perfect measure, when he adds: A good measure, etc. And note that he sets forth here four conditions according to four parts of beatitude, of which the first is in interior joy in the beatitude of the soul; on account of which he says: A good measure, because, according to the Psalm, then "your desire will be filled with good things"; and you will say with Peter, Matthew 17: "Lord, it is good for us to be here," because the same will then be "the measure of a man, which is also that of an Angel," Revelation 21. The second, from inferior joy in the glorification of the body; on account of which he says: Pressed together, from con and farcio, farcis: Job 5: "You shall enter the grave in abundance, as a heap of grain is brought in at its time." The third, from exterior joy, namely from the company of the Saints and the renewal of all creatures; on account of which he adds: and shaken together: Job 22: "Your silver and gold will be heaped up for you," that is, the imperfect and the perfect in merit will all be gathered together into one joy. The fourth, from superior joy in the vision of God; on account of which he says: and overflowing: Job 22: "Then you will abound with delights over the Almighty." And concerning this fourfold joy in the eternal reward, that passage in Ephesians 3 can be explained: "Rooted and grounded in charity, that you may be able to comprehend what is the length" of interior joy, "the breadth" of exterior joy, "the height" of superior joy, and "the depth" of inferior joy. This measure indeed they will give into your bosom, those, namely, to whom you show mercy in the present, according to what is said below in the sixteenth chapter: "Make yourselves friends from the mammon of iniquity," etc. And such are the poor, whom the Lord has made judges: Job 36: "He will grant judgment to the poor." This they will give into the bosom, that is, into the stable and intrinsic capacity of the soul: Job 19: "This hope of mine is stored up in my bosom"; which if you wish to have, follow the counsel of the Wise Man, Sirach 29: "Store up alms in the bosom of the poor, and it will intercede for you against all evil."

Third, by threatening infernal punishment according to its equivalence to guilt, when he adds: For with the same measure with which you have measured, namely by harming or doing evil or demeriting, it shall be measured back to you, according to that passage in Deuteronomy twenty-five: "According to the measure of the offense, so also shall be the measure of the stripes"; and Revelation eighteen: "As much as she glorified herself and lived in delicacies, so much give her torment and mourning"; and this is what the Lord threatens in Joel three: "Swiftly and speedily I will return your recompense upon your own head." Now the Lord repays in equal measure, considering the guilt, but in greater measure, considering duration, because delight passes quickly, but punishment remains everlasting: Job seven: "As a cloud is consumed and passes away, so he who descends to hell shall not ascend, nor shall he return again to his own house." In lesser measure, however, considering the offense, because he who has sinned against every good ought to be deprived of every good, according to that passage in Lamentations three: "It is of the mercies of the Lord that we are not consumed, because his compassions have not failed." Again, he who sins against a good that is infinite intensively and extensively ought to be punished infinitely in both ways: and because a creature cannot have infinity of intensity, it receives the other, namely infinity of duration with finitude of severity. Whence Augustine: "It is not the temporal act that causes mortal sin to be punished eternally, but the circumstance of him against whom the sin is committed"; who, since he is eternal, promises eternal goods to those who fulfill his commandments, but threatens eternal punishment to those who sin." And therefore Augustine: "He is worthy of eternal evil who destroys in himself the good that could have been eternal." And Gregory says this same thing: "Justly do those who wished to enjoy sin eternally find punishment eternally, and those whose pleasure had no end of sinning shall have no end of being tormented." Therefore, although the punishment is greater than the pleasure and less than the offense, nevertheless it is necessarily equal to the guilt of obligation. Nor is it surprising that a perpetual guilt accompanies a temporal action, because in a contract the action is temporal, and yet it acquires a perpetual right for the buyer; a wounding, even though temporal, leads to perpetual death; and a day's war acquires perpetual servitude; and temporal sin, everlasting exile.

He has given us full assurance that God, who gives all things abundantly to those who love him, shall reward us with bountiful hand. He said, "Good measure, and squeezed down, and running over shall they give into your bosom." He added this too, "For with what measure you give, it shall be measured to you." There is, however, an apparent incompatibility between the two declarations. If we are to receive good measure, and squeezed down, and running over, how shall we be paid back the same measure we give? For this implies an equal reward, and not one of far-surpassing abundance.

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

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have anything it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned.

(de Qu. Ev. l. ii. q. 9.) Or, He has added the words, Can the blind, lead the blind, in order that they might not expect to receive from the Levites that measure of which He says, They shall give into thy bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master.

He also gave them this parable: Can a blind man lead a blind man? Will they not both fall into a pit? The sense of this saying depends on the preceding, where he instructs about giving alms and forgiving injury. If (he says) anger against the violent and greed against the petitioner has blinded you, can you cure his fault with your corrupted mind? Or will not only he who committed the injury but also you, who could not endure it, be considered guilty? But if his wickedness finds you gentle and with a tranquil heart, both he will be moved to repentance, and you will be given the reward of patience, because you are endeavoring to lead the blind with a seeing eye—that is, a serene heart—towards the light.

He spoke to them also a parable. After the proper and express precepts, the Evangelist here subjoins the Lord's teachings given by way of similitude and in figurative speech, in which the Lord instructs us in a fourfold manner. For first, he draws us back from the vanity of presiding. Second, he calls us back from the rashness of judging. Third, he instructs us in the prudence of discerning. Fourth, he invites us to diligence in working. First, therefore, he draws back from the vanity of ruling by a threefold consideration, namely from the consideration of the peril to be avoided and the vice to be detested and the example to be imitated.

For the peril of ruin must be avoided, which threatens the one who rules proudly; on account of which he says: Can the blind lead the blind? As if to say: surely he cannot, because of the peril of ruin, which he adds: Do not both fall into the pit? But the presumptuous man is blind, according to that passage in Revelation 3: "You say, I am rich and have grown wealthy and need nothing; and you do not know that you are wretched and pitiable and poor and blind and naked." Concerning such a one, Romans 2: "You are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the foolish." "You therefore who teach others do not teach yourself"; as if to say: you are blind. And therefore, he who seeks and presumes to be set over others, since he is blind, plunges both himself and others into ruin; whence Jeremiah 50: "My people have become a lost flock; their shepherds have led them astray." And the reason for this is given in Jeremiah 10: "The shepherds have acted foolishly and have not sought the Lord; therefore they have not understood, and their whole flock has been scattered." And therefore he adds: Both fall into the pit. And this is what Gregory says: "While the shepherd walks through the steep places of vices, it is necessary that the flock be dragged into ruin." And such men deserve the curse of the Lord, according to that passage in Deuteronomy 27: "Cursed is he who causes the blind to wander"; just as Lucifer, who wished to rule over others, and all who clung to him fell into the pit, according to that passage in Isaiah 14: "How have you fallen, O Lucifer, you who rose in the morning? You have fallen to the earth, you who wounded the nations."

None can give to another what he does not possess himself. No generation can bequeath to its successor what it has not got. You may frame the syllabus as you please. But when you have planned and reported ad nauseam, if we are sceptical we shall teach only scepticism to our pupils, if fools only folly, if vulgar only vulgarity, if saints sanctity, if heroes heroism. Education is only the most fully conscious of the channels whereby each generation influences the next. It is not a closed system. Nothing which was not in the teachers can flow from them into the pupils. We shall all admit that a man who knows no Greek himself cannot teach Greek to his form: but it is equally certain that a man whose mind was formed in a period of cynicism and disillusion, cannot teach hope or fortitude.

This parable He added as a most necessary appendage to what had been said. The blessed disciples were about to be the initiators and teachers of the world: it was necessary for them therefore to prove themselves possessed of every thing requisite for piety: they must know the pathway of the evangelic mode of life, and be workmen ready for every good work, and able to bestow upon well-instructed hearers such correct and saving teaching as exactly represents the truth. This they must do, as having already first received their sight, and a mind illuminated with the divine light, lest they should be blind leaders of the blind. For it is not possible for men enveloped in the darkness of ignorance, to guide those who are afflicted in the same way into the knowledge of the truth: for should they attempt it, they will both roll into the ditch of licentiousness.

Next, overthrowing the vaunting passion of boastfulness, to which most men give way, that they may not emulously strive to surpass their teachers in honour, He added; "The disciple is not above his teacher;" and even if some make such progress, as to attain to a virtue that rivals that of their teachers, they will range themselves no higher than their level, and be their imitators. And Paul shall again be our warrant, saying, "Be ye imitators of me, as I also am of Christ." Since therefore the Teacher as yet judgeth not, why judgeth thou? For He came not to judge the world, but to shew pity. And according to the foregoing explanation, if I, He says, judge not, neither must you the disciple. But if thou art guilty of worse crimes than those for which thou judgest another, how canst thou keep thyself from shame when thou art convicted of it? And this the Lord made plain by another parable.

The Lord added to what had gone before a very necessary parable, as it is said, And he spake a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain unto an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be ye also followers of me, as I am of Christ (1 Cor. 1:11.). Since Christ therefore judged not, why judgest thou? for He came not to judge the world, but to show mercy.

[Syncletica] also said, 'It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.'

Let the Marcionites therefore make their choice: Will it not be just the same inconsistency to desert the prescription of their master, as to have Christ teaching in the interest of men or of the Creator? But "a blind man will lead a blind man into the ditch." Some persons believe Marcion.

Or else, If thou judgest another, and in the very same way sinnest thyself, art not thou like to the blind leading the blind? For how canst thou lead him to good when thou also thyself committest sin? For the disciple is not above his master. If therefore thou sinnest, who thinkest thyself a master and guide, where will he be who is taught and led by thee? For he will be the perfect disciple who is as his master.

But let him who is vouchsafed the honour of martyrdom rejoice with joy in the Lord, as obtaining thereby so great a crown, and departing out of this life by his confession. Nay, though he be not a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure. Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is." Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, He was nailed to the cross.

A disciple is not above his teacher. But everyone who is fully trained will be like his teacher. If the teacher, who could almost like God, did not seek to avenge his own injuries but preferred to make his pursuers gentler by enduring them, it is necessary that disciples, who are pure humans, follow that rule of perfection.

Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded thee against the violent, and avarice against the grasping, how canst thou with thy corrupt heart cure his corruption? If even thy Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection.

The vice of pride must also be detested, which clings to the one who wishes to rule; on account of which he adds: The disciple is not above the master, namely according to right order. He, therefore, who desires to rule while his Master remains subject, strives to surpass his Master. Whence Bernard: "As often as I desire to rule over men, so often do I strive to go before my God, and then I do not savor the things that are of God." And this is what the Lord says to the disciples in John 13: "Amen I say to you, the servant is not greater than his lord, nor is the apostle greater than he who sent him." He, therefore, who wishes to be exalted above others is ignorant of the teaching of Christ; Matthew 11: "Learn from me, for I am meek and humble of heart"; or if he once knew it, he falls into apostasy, according to what Gregory says: "As often as the shepherd delights in ruling over others, so often does he slip into the crime of apostasy." Moreover, he ceases to be a disciple when he wishes to lord it over others and to be called the master of others, against that passage in Matthew 23: "Neither be called masters, for your master is one, Christ."

The example of the perfect life is to be imitated, which consists in willing to be subject; on account of which he says: But everyone will be perfect, if he be as his master, namely Christ, who "came not to be ministered unto but to minister and to give his life a redemption for many," Matthew twenty. And therefore it is said below in chapter twenty-two: "He that is the greater among you, let him become as the lesser, and he that is the leader, as he that serves." And the reason is given: "But I am in the midst of you, as he that serves." And he himself showed them this by example, in John thirteen: "After he washed their feet," it is added: "Do you know what I have done to you? You call me master and lord: and you say well, for so I am. If then I have washed your feet" etc. And afterwards it is added: "For I have given you an example, that as I have done to you, so you also should do." And to this perfect example the Apostle invites in Philippians two: "Let nothing," he says, "be done through contention nor through vainglory, but in humility let each esteem others as superior to themselves." "For let this mind be in you, which was also in Christ Jesus," of whom he adds that "he humbled himself" etc.

Furthermore, Luke six: Everyone will be perfect if he is as his master; but Christ had a purse, as is evident from John twelve, where it is said that Judas carried the money bags: therefore, to be unwilling to have property in common does not seem to be perfection, but rather superstition, in which the disciple seems to wish to set himself above the master. If you say that he had the money bags for others; to the contrary: Augustine says, and it is found in Causa twelve, question one: "The Lord had money bags, preserving the offerings of the faithful, and he distributed to the needs of his own and to other indigent persons."

Luke 6: Everyone will be perfect if he is like his master. But it is not read of Christ that he was under another by vow; therefore to subject oneself to another by vow is not perfect, but, as it seems, rather superstitious. To this it must be said that Christ, insofar as was fitting for the redemption of the human race, subjected himself to men, and this with an excellent and perfect will; and because his will was confirmed in the good and was not changeable as ours is, therefore there was no need for it to be bound by a vow. But we approach that confirmed will through the strengthening of purpose and the emission of a vow; hence the vow, by binding us and in a certain way strengthening us, renders us conformed to Christ by its inviolability.

What we do not, we do not either from not being able, or not being willing-or both. Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master:" not in essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him.

Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man, and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17]

If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

To none, forsooth, except these, nor prior to these, was revealed the truth of the Divine Nature; and they obtained this especial honour and fuller favour from the devil, we cannot doubt, because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done-making "the disciples above their Master." Let the entire mass of heresies choose, therefore, for themselves the times when they should appear, provided that the when be an unimportant point; allowing, too, that they be not of the truth, and (as a matter of course ) that such as had no existence in the time of the apostles could not possibly have had any connection with the apostles.

Some persons believe Marcion. But "the disciple is not above his master." Apelles ought to have remembered this-a corrector of Marcion, although his disciple.

But if the bishop himself be an offender, how will he be able any longer to prosecute the offence of another? Or how will he be able to reprove another, either he or his deacons, if by accepting of persons, or receiving of bribes, they have not all a clear conscience? For when the ruler asks, and the judge receives, judgment is not brought to perfection; but when both are "companions of thieves, and regardless of doing justice to the widows," those who are under the bishop will not be able to support and vindicate him: for they will say to him what is written in the Gospel, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" Let the bishop, therefore, with his deacons, dread to bear any such thing; that is, let him give no occasion for it. For an offender, when he sees any other doing as bad as himself, will be encouraged to do the very same things; and then the wicked one, taking occasion from a single instance, works in others, which God forbid: and by that means the flock will be destroyed.

(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

Why do you see the speck in your brother's eye, but do not consider the beam that is in your own eye? And this looks back to the previous point, where it was warned that a blind man cannot lead a blind man, that is, a sinner cannot chastise another sinner. For many, out of pride, or hatred, or love of money, or greed, or any other crime, judging these things as trivial or nothing, very harshly rebuke those whom they see disturbed by sudden anger, as if the eye of the mind has changed from its usual state of purity, like a speck suddenly falling in, and forgetful of the Lord's precept, which says: "Do not condemn, and you will not be condemned" (Luke 6), they prefer to blame and condemn rather than amend and correct.

But why do you see the mote, etc. Here he calls back from the rashness of judging, which indeed he does by showing that he who judges rashly is unjust in thought, indiscreet in speech, disordered in action. He shows therefore first that the one who judges rashly is unjust in thought, because he does not judge equitably: on account of which he says: Why do you see the speck in your brother's eye? you, namely, who judge. He calls the speck a light sin, which one reproves in another while neglecting a great one in himself: with respect to which he adds: But the beam that is in your own eye, you do not consider? The beam, that is, a great sin: from which it is gathered that the judgment of one who judges thus is unjust, because, as it is said in Proverbs twenty, "diverse weights are an abomination before God." He does not have equal weight who weighs fault more heavily in another than in himself: and such a one is called abominable, because he sins doubly: both by justifying himself, who is proud and impious, and by condemning his neighbor: whence Proverbs seventeen: "Both he who justifies the wicked and he who condemns the just are abominable before God." And it is sound counsel to be lenient with others and to consider and judge oneself, according to that passage in Galatians six: "If a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of meekness, considering yourself, lest you also be tempted," etc. "For he who thinks himself to be something, when he is nothing, deceives himself." And therefore such a one has a beam in his eye, that is, blinding pride, as Balaam, Numbers twenty-four: "The man said, whose eye is closed"; whose obstruction is very grave in judging unjustly: Ecclesiasticus thirty-one: "What created thing is more wicked than the eye?" And rightly so, because, as it is said below in chapter eleven, "if your eye be evil, your whole body will be dark."

There are two respects in which God's view must be very different from ours. In the first place, He sees (like you) how all the people in your home or your job are in various degrees awkward or difficult; but when He looks into that home or factory or office He sees one more person of the same kind— the one you never do see. I mean, of course, yourself. That is the next great step in wisdom—to realize that you also are just that sort of person. You also have a fatal flaw in your character. All the hopes and plans of others have again and again shipwrecked on your character just as your hopes and plans have shipwrecked on theirs.

It is no good passing this over with some vague, general admission such as "Of course, I know I have my faults." It is important to realize that there is some really fatal flaw in you: something which gives the others just that same feeling of despair which their flaws give you. And it is almost certainly something you don't know about—like what the advertisements call "halitosis," which everyone notices except the person who has it.

That is one way in which God's view must differ from mine. He sees all the characters: I see all except my own.

He had previously shown us that judging others is utterly wicked and dangerous. It causes final condemnation. "Do not judge," he said, "and you shall not be judged." Do not condemn, and you shall not be condemned. By conclusive arguments, he persuades us to avoid the very wish of judging others. Deliver yourself first from your great crimes and your rebellious passions, and then you may set him right who is guilty of only minor offenses.

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

Since the great body of (the heretics) do not employ the counsel of the Lord, by having the beam in the eye, and announce that they see when in reality labouring under blindness, it seems to us expedient in no wise to be silent concerning the tenets of these. Our object is, that by the refutation accomplished by us, the (heretics), being of themselves ashamed, may be brought to know how the Saviour has advised (men) first to take away the beam, then to behold clearly the mote that is in thy brother's eye. Having therefore adequately and sufficiently explained the doctrines of the majority (of the heretics) in the seven books before this, we shall not now be silent as regards the (heterodox) opinions that follow (from these). We shall by this means exhibit the abundance of the grace of the Holy Spirit; and we shall refute those (who suppose) that they have acquired stedfastness of doctrine, when it is only in appearance.

Just as a good tree cannot produce evil fruit, so neither can truth generate heresy; and as a corrupt tree cannot yield good fruit, so heresy will not produce truth. Thus, Marcion brought nothing good out of Cerdon's evil treasure; nor Apelles out of Marcion's. For in applying to these heretics the figurative words which Christ used of men in general, we shall make a much more suitable interpretation of them than if we were to deduce out of them two gods, according to Marcion's grievous exposition.

But the Lord introduces another parable taken from the same figure, as follows, But why seest thou the mote (that is, the slight fault) which is in thy brother's eye, but the beam which is in thine own eye (that is, thy great sin) thou regardest not?

And how can you say to your brother: Brother, let me cast out the speck from your eye, when you yourself do not see the beam in your own eye? You do this with your brother if (for example), what he sins by anger, you criticize by hatred. And just as a beam is to a speck, so is hatred to anger. For hatred is anger long-standing, which with the passage of time has so grown that it is rightly called a beam. It can happen that if you are angry with a man, you wish him to be corrected. But if you hate a man, you cannot wish him to be corrected. And therefore it is said to be impossible for one to remove the speck from his brother's eye who carries the beam in his own eye.

Hypocrite, first take the beam out of your own eye, and then you will see clearly to take the speck out of your brother's eye. That is, first expel hatred from yourself, and then you will be able to correct the one whom you love. And it is truly necessary and troublesome to beware of the hypocrites, that is, the disguised kind, who take up accusations of all vices with hatred and envy, and also want to seem advisers. And therefore it is necessary to carefully and piously watch so that when necessity begins to blame or reprove someone, we first think whether it is a vice we never had or one from which we have already abstained. And if we never had it, let us think that we too are human, and could have had it. If indeed we had it and do not have it now, let common weakness touch memory, so that the reproof or correction is preceded not by hatred but by mercy. So that whether it works for his correction, for which we do it, or to his confusion (since the outcome is uncertain), we may be secure in the simplicity of our own eye. But if thinking to ourselves we find that we are in the same vice as the one whom we intended to reprove, let us not reprove or correct but rather sigh and invite him to strive together, not so that he conforms to us. Therefore, reproofs should be used rarely and with great necessity, yet in such a way that in these very matters we urge not ourselves but to serve God; for He is the end, to do nothing with a double heart, removing the beam of envy, malice, or disguise from our eye, so that we may see to take the speck out of our brother's eye.

Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how canst thou say to thy brother, Brother let me cast out the mote that is in thine eye, if thou seest not the beam that is in thine own eye?

Second, he shows that such a one is indiscreet in speech, because he does not speak reasonably; on account of which he adds: Or how can you say to your brother, namely, by addressing him outwardly: Brother, let me cast out the speck from your eye, in reproving and correcting; while you yourself do not see the beam in your own eye? not attending to the most grievous sin in yourself, as if to say: you cannot reasonably say this. For it could be said to you: Why do you judge another, and do not judge yourself? "You who teach another, do you not teach yourself?" Romans two: and that passage above in chapter four: "Physician, heal yourself." Whence such an admonition is rather deservedly despised than heeded, according to that saying of Gregory: "He whose life is despised, it follows that his preaching is condemned," because: "It is shameful for a teacher, when fault reproves him." Chrysostom: "Why do you see such small sins in others, and pass over such great ones in yourself?" Ecclesiasticus thirty-four: "Who shall be made clean by the unclean, and what truth shall be spoken by a liar?" And therefore in the Psalm: "But to the sinner God said: Why do you declare my justices?"

Third, he shows the disorder in operation, because he postpones that to which he is principally bound: on account of which he says: Hypocrite, cast out first the beam from your own eye. He calls such a rash judge a hypocrite, because in judging others he shows and pretends a zeal for justice, and by not judging himself he has a hidden vice lurking within. Whence Gregory says: "The hypocrite reproves others, so that in comparison with others he himself may appear holier." Or he calls him a hypocrite because, weighing external things, he neglects internal things, which are more to be weighed, according to that saying in Matthew twenty-three: "Woe to you, scribes and Pharisees! Hypocrites, who cleanse the outside of the cup and dish, but inside you are full of robbery and uncleanness. Blind Pharisee! First cleanse what is inside." And therefore he rightly now says: Cast out first, because one must principally insist upon this, that the beam, that is, a grave sin, be cast out from the interior eye: James four: "Purify your hearts, you double-minded"; since, as it is said in Ecclesiasticus fourteen, "he who is evil to himself, to whom will he be good?" For charity ought to be ordered, so that one first attends to oneself and afterward to another, according to that saying in First Timothy four: "Attend to yourself and to doctrine. For doing this, you will save both yourself and those who are with you." Whence it is added: And then you will see clearly, that is, you will perfectly behold, with an eye now cleansed, to cast out the mote from your brother's eye: Job twenty-six: "His hand acting as midwife, the twisted serpent was brought forth"; whence the Gloss says: "A teacher is not first fit to heal others who has not yet healed himself." Whence in all such matters, order is especially to be observed; for he is foolish and a hypocrite who more anxiously attends to the deeds of others than to his own. An example from the Conferences of the Fathers, concerning one who placed sand in a sack, which he placed upon his shoulder, having much behind and little in front: and he interpreted that the much was his own sins, and the little was the sins of others, as the hypocrite does.

But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, Thou hypocrite, first cast the beam out of thine own eye, &c.

For a good tree does not produce bad fruit; nor does a bad tree produce good fruit. He continues against the hypocrite he began with. If you want, he says, to have true and not feigned righteousness, what you show in words also care to compensate with deeds, that being a good tree, you may be adorned with good fruits. For even if the hypocrite pretends, he is not good who does bad deeds. And if he reprehends the innocent, he is not therefore evil who does good deeds.

"Every tree which does not bear fruit will be cut down and cast into the fire." He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, "The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort." Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: "I warn you, as I warned you before, that those who do such things will not attain the kingdom of God." He subsequently lists the fruits of a good tree. He says, "The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control."

Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree bringeth not forth corrupt fruit; i. e. as if He says, If thou wouldest have a true and unfeigned righteousness, what thou settest forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who doeth evil works; and the innocent though he be blamed, is not therefore evil, who doeth good works.

For there is no good tree, etc. After he has drawn back from the rashness of judging, here he instructs in the prudence of discerning, which indeed he does in this order. First he proposes a metaphorical similitude; second he draws out an explicit instruction; third from this he reproves a deceptive simulation. Therefore a metaphorical similitude is proposed, when it is said: For there is not a good tree that brings forth bad fruit. For here is not causal but continuative; by tree he means not the will insofar as it is from God—for thus it is good, because it is from God—but the will, which is not good when it does evil; nor indeed is it evil when it does good; with respect to what he adds: Neither does a bad tree bring forth good fruit. For the will is conformed to the work, as the tree to its fruit: Proverbs 12: "From the fruit of his mouth each one shall be filled with good things, and according to the works of his hands it shall be repaid to him"; because, as is said above in chapter three, "every tree that does not bring forth good fruit shall be cut down and cast into the fire." Whence spiritually trees are deprived of fruit through the frost of iniquity, according to that passage of Jude in his Canonical Epistle concerning the wicked: "They are autumn trees, unfruitful, twice dead." But then they are filled with fruit when they draw near to the warmth of charity, according to that passage below in chapter twenty-one: "Behold the fig tree and all the trees: when they bring forth fruit of themselves, you know that summer is near." Whence the prudent observer discerns trees by their fruit.

For since all forms of speech flow from mind and manners, ludicrous expressions could not be uttered, did they not proceed from ludicrous practices. For the saying, "It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit," is to be applied in this case. For speech is the fruit of the mind. If, then, wags are to be ejected from our society, we ourselves must by no manner of means be allowed to stir up laughter. For it were absurd to be found imitators of things of which we are prohibited to be listeners; and still more absurd for a man to set about making himself a laughing-stock, that is, the but of insult and derision.

See again, Christ commands that those who come to us must be distinguished not by their clothing but by what they really are. "By its fruit," he says, "the tree is known." It is ignorance and folly for us to expect to find the choicer kinds of fruits on thorns, grapes for instance, and figs. So it is ridiculous for us to imagine that we can find in hypocrites and the profane anything that is admirable, such as the nobleness of virtue.

Each man's life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.

(lib. iv. ep. 81.) He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?

He does not then exclude repentance, but a continuance in evil, which aslong as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?

"The good tree" is the Holy Spirit. The "bad tree" is the devil and his underlings. The person who has the Holy Spirit manifests the fruits of the Spirit, which the apostle describes when he says, "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control." The one who has the opposing power brings forth briars and thistles, the passions of dishonor.

(The heretics whom we have referred to) deny that nature is susceptible of any change, in order that they may be able to establish and settle their threefold theory, or "trinity," in all its characteristics as to the several natures, because "a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles." If so, then "God will not be able any longer to raise up from the stones children unto Abraham; nor to make a generation of vipers bring forth fruits of repentance.

The unhappy man gained the first idea of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one; how that "the good tree bringeth not forth corrupt fruit, neither the corrupt tree good fruit.

But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature, but thou hast the exercise of free will; and every barren tree has been ordained for some good, but thou wert created unto the good work of virtue.

On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, (Cant. 2:13.) that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes. Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree.

For each tree is known by its own fruit. Which fruit it is by which a tree should be distinguished as good or evil, the Apostle shows, saying: "Now the works of the flesh are manifest, which are fornication, impurity, licentiousness, idolatry, sorcery, enmities, quarrels, jealousies, wraths, strifes, dissensions, heresies, envies, murders, drunkenness, revelries, and such like. I forewarn you, as I have forewarned you, that those who do such things will not inherit the kingdom of God." But the fruit of the Spirit is charity, joy, peace, long-suffering, kindness, goodness, faith, modesty, continence (Galatians 5). Furthermore, almsgiving, or prayer, or fasting, are indeed properly fruits of the good, but sometimes are simulated and even usurped by the wicked. About these the Lord says: "For they have received their reward" (Matthew 6). And elsewhere: "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves" (Matthew 7). But for this reason, sheep should not hate their clothing, because wolves often hide themselves with it, showing one thing to deceive, and another to prey upon or kill those who cannot see the wolves under this sheep's clothing. Therefore, it is not this fruit by which he warns the tree should be known, but that which is shown above.

For they do not gather figs from thorns, nor do they harvest grapes from a bramble. I think thorns and the bramble are the cares of the world and the pricks of vices, about which it was said to the sinful man: Your land will produce thorns and thistles for you (Gen. III). But the fig and the grape, the sweetness of a new way of life which the Lord hungered for in us, and the fervor of love, which gladdens the heart of man. About which, with the Gospel shining, the voice of the turtledove resonates far and wide on the earth, the fig tree has put forth its figs, the flowering vines have given their fragrance (Cant. II). But figs are not gathered from thorns, nor grapes from a bramble. Because a mind still oppressed by the habit of the old man can pretend, but cannot bear the fruit of the new man. But if anyone wishes to object and say that Moses harvested a grape from a bramble when he received useful counsel from a gentile relative, and that they gathered figs from thorns, to whom it was said about the Pharisees: Do what they say, but do not do what they do (Matth. XXIII); let them know that just as a true vine sometimes reclines entangled in a hedge, bearing its fruit, the thorn does not keep its fruit for human use, so the words or actions of the wicked, if they sometimes profit the good, it is not the wicked who make this happen, but it is done by the providence of the supreme plan.

Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is inclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.

And therefore he adds: For every tree is known by its own fruit. And this is what is said in Matthew 7: "By their fruits you shall know them," because, as is said in Galatians 5, "the works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury, the service of idols, etc. But the fruit of the spirit is charity, joy, peace," etc.: whence of the just man it is said in the Psalm: "He shall be as a tree which is planted near the running waters, which shall yield its fruit." Nor is this surprising, because, in Wisdom 3, "the fruit of good labors is glorious," but of evil labors, none; Romans 6: "What fruit had you then in those things of which you are now ashamed?" And therefore it is said of the miser in Ecclesiastes 5: "He who loves riches shall reap no fruit from them." And that a tree is discerned by its fruit is proven through sensible experience, when it is added: For neither from thorns do they gather figs, nor from a bramble do they harvest grapes. He sets forth two especially praiseworthy fruits, namely figs and grapes: whence in Judges 9 the fig tree and the vine are introduced speaking through prosopopoeia: the fig tree thus: "Can I forsake my sweetness and my most delightful fruits?" And the vine thus: "Can I forsake my wine, which cheers God and men?" He also sets forth two most base shrubs, namely the bramble and the thorn, which the earth brings forth on account of human sins, according to that passage in Genesis 3: "Cursed is the earth in your work: thorns and thistles shall it bring forth to you."

But spiritually, by the sweet fig tree is understood the sweetness of piety, by thorns, wrathful and schismatic men, who cannot have compassion on others; 2 Kings 23: "The transgressors shall all be pulled away like thorns; and if anyone wishes to touch them, he shall be armed with iron and the shaft of a spear." By the grape is understood the clear knowledge of truth, and by brambles, heretical men, by whom the proud are held fast, according to that passage of Genesis 22: "Abraham lifted up his eyes and saw among the briars a ram caught by its horns." These two kinds of men lay waste the vineyard of the Lord of hosts, namely schismatics and heretics: Isaiah 32: "Upon the ground of my people shall come up thorns and briars"; Isaiah 5: "I expected that it should bring forth grapes, but it brought forth wild grapes"; and further: "Briars and thorns shall come up over it."

(Hom. 42. in Matt.) But although the fruit is caused by the tree, yet it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is known by its fruit.

For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, whilst he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as He said in the Gospel; and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." For they "think with themselves that they are something, whilst they are nothing, and are deceived. But let every one constantly try his works," and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works. For "every tree whatsoever is known from its fruits." "See that thou understand what I say: God will give thee understanding." [2 Timothy 2:7]

(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.

A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure brings forth evil. The same treasure of the heart, which is the root of the tree. And what is brought forth from the heart, is the same as the fruit of the tree. Therefore, he who possesses the treasure of patience and perfect love in his heart, undoubtedly bringing forth the best fruits, loves his enemy, does good to the one who hates him, blesses the one who curses him, prays for the one who slanders him, does not oppose the one who strikes him or takes his things, gives to everyone who asks, does not demand back his own once taken, desires not to judge, not to condemn, corrects the erring patiently and lovingly, and other things which the Savior taught above. But he who keeps an evil treasure in his heart, hates his friend, curses the one who loves him, curses the one who blesses him, and performs other things contrary to the good treasure, as the Lord's word rebukes. So that he may not flatter himself in vain for what follows:

For out of the abundance of the heart the mouth speaks. As if not the fruit of the tree, but leaves, that is, words alone, and not more so deeds, of either the true Christian or the hypocrite are sought, consequently the Lord adds:

"The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure." The treasure in one's heart is the intention of the thought, from which the Searcher of hearts judges the outcome.

The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this.

By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.

Second, an explicit instruction is drawn out when it is added: The good man out of the good treasure of his heart brings forth good things, namely after the likeness of a good tree. He calls the good treasure the habit of interior perfection, whether in the affection, with respect to which is said Proverbs 21: "A desirable treasure and oil are in the dwelling of the just"; or in the intellect, with respect to which Matthew 13: "Every scribe instructed in the kingdom of heaven is like a man who is a householder, who brings forth out of his treasure new things and old." From both good treasures are brought forth both works and also words; whence James 3: "Who is wise and learned among you? Let him show from good conduct his work in the meekness of wisdom." And just as the good man is compared to a good tree, so also the evil man to an evil one; whence he also adds: And the evil man out of the evil treasure brings forth evil things. He calls the evil treasure the evil will and the evil conscience; Micah 6: "There is still fire in the house of the ungodly and treasures of iniquity." And certainly from an evil heart proceed evil works and unclean words; whence Mark 7: "From the heart of men proceed adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness: all these evil things proceed from within and defile." Likewise also evil words, according to that passage of Proverbs 14: "A faithful witness will not lie, but a deceitful witness utters falsehood." And he himself gives the reason for the one, when he adds: For out of the abundance of the heart the mouth speaks, good namely a word, or evil. Concerning the good, Sirach 6: "A gracious tongue in a good man shall abound"; and concerning the evil, Proverbs 15: "The mind of the just shall meditate on wisdom, the mouth of the wicked overflows with evils"; and in the same: "The mouth of fools bubbles forth foolishness."

When I come to my evening prayers and try to reckon up the sins of the day, nine times out of ten the most obvious one is some sin against charity; I have sulked or snapped or sneered or snubbed or stormed. And the excuse that immediately springs to my mind is that the provocation was so sudden and unexpected; I was caught off my guard, I had not time to collect myself. Now that may be an extenuating circumstance as regards those particular acts: they would obviously be worse if they had been deliberate and premeditated. On the other hand, surely what a man does when he is taken off his guard is the best evidence for what sort of a man he is? Surely what pops out before the man has time to put on a disguise is the truth? If there are rats in a cellar you are most likely to see them if you go in very suddenly. But the suddenness does not create the rats: it only prevents them from hiding. In the same way the suddenness of the provocation does not make me an ill-tempered man; it only shows me what an ill-tempered man I am. The rats are always there in the cellar, but if you go in shouting and noisily they will have taken cover before you switch on the light. Apparently the rats of resentment and vindictiveness are always there in the cellar of my soul.

This is also made clear by another declaration of our Lord. "The good man," he says, "as out of a good treasure, pours forth from the heart, good things." One who is differently disposed, and whose mind is the prey of fraud and wickedness, necessarily brings forth what is concealed deep within. The things that are in the mind and heart boil over and are vomited forth by the stream of speech that flows out of it. The virtuous person therefore speaks such things as become his character, while one who is worthless and wicked vomits forth his secret impurity.

But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart bringeth forth that which is good, and the evil man out of the evil treasure bringeth forth that which is evil.

This new frivolity is inadequate because there is in it no strong sense of an unuttered joy. The men and women who exchange the repartees may not only be hating each other, but hating even themselves. Any one of them might be bankrupt that day, or sentenced to be shot the next. They are joking, not because they are merry, but because they are not; out of the emptiness of the heart the mouth speaketh. Even when they talk pure nonsense it is a careful nonsense—a nonsense of which they are economical, or, to use the perfect expression of Mr. W. S. Gilbert in "Patience," it is such "precious nonsense." Even when they become light-headed they do not become light-hearted. All those who have read anything of the rationalism of the moderns know that their Reason is a sad thing. But even their unreason is sad.

(Hom. 42. in Matt.) For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream.

The Lord said to them that a prophet is without honor in his own country, because he was to be despised in Judea until the final fate of the cross. And since God's power is only with those who are faithful, he abstained from all works of divine power while he was there, because of their unbelief.

Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief.

(Verse 57.) But Jesus said to them: A prophet is not without honor, except in his own country and in his own house. It is almost natural for citizens to envy each other. For they do not consider a man's present deeds, but they remember his fragile infancy, as if they themselves had not also passed through the same stages of age to mature adulthood.

For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity.

What then saith Christ unto them? "A prophet," saith He, "is not without honor, save in his own country, and in his own house: and He did not," it is said, "many mighty works, because of their unbelief." But Luke saith, "And He did not there many miracles." And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, "Physician, heal thyself." That they might not say, "He is a foe and an enemy to us, and overlooks His own;" that they might not say, "If miracles had been wrought, we also should have believed." Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, saying, "In Beelzebub He casteth out the devils;" even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray thee, the Master's gentleness, how He reviles them not, but with great mildness saith, "A prophet is not without honor, save in his own country." And neither here did He stop, but added, "And in his own house." To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He saith, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.

We must inquire whether the expression has the same force when applied universally to every prophet. Does it mean that every one of the prophets was dishonored only in his own country? Or does it mean that every one who was dishonored was dishonored in his country? Or does it mean that because of the expression being singular, these things were said about only one? If these words are spoken about only one, then these things that have been said make sense insofar as they refer to what is written about the Savior. But if the point is generalized to indicate all prophets, then it is harder to defend historically. For Elijah did not suffer dishonor in Tishbeth of Gilead, nor Elisha in Abetmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, this saying is absolutely true. For we must think of Judea as their country and that famous Israel as their kindred, and perhaps of the body as the house. All suffered dishonor in Judea from the Israel that is according to the flesh while they were yet in the body. As it is written in the Acts of the Apostles, "Which of the prophets did your fathers not persecute, who declared beforehand the coming of the righteous One?" And Paul says similar things in the first epistle to the Thessalonians: "For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all people."

He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.

See how Christ did not insult them, but said meekly, "A prophet is not without honour." For it is our human habit to despise those who are familiar, and to give a friendly welcome strangers. He added "and in his own house" because even His brothers who were of the same house bore Him ill-will. "He did not many mighty works there" because of their unbelief, sparing them further punishment lest they remain unbelieving even after the miracles which He might have done there. "He did not many mighty works," but He did perform a few, that they might not have excuse to say later, "If He had done something, we would have believed." You, O reader, understand this: to this day Jesus is without honor in His own country, that is, among the Jews. But we who are foreigners give Him honor.

The Nazarenes also took offense at Jesus, perhaps themselves saying that He was casting out demons by Beelzebub.

But it should be noted that wonder sometimes has its proper effect, namely, the glorification of God, as above at 3:5, but sometimes it has the effect of scandal: hence he says, and they were scandalized in him. But what is the reason that wonder sometimes brings forth glory, sometimes scandal? The reason is that some interpret what they hear in a worse sense, and therefore such persons are necessarily scandalized. In the Epistle of Jude, 10: whatever things they do not know, they blaspheme. But some who are well disposed always interpret in a better sense. Of the first kind were these; therefore he rebukes them; and first by word; secondly, by deed, when he says: but Jesus said to them: a prophet is not without honor except in his own country. The Lord calls himself a prophet: and no wonder, because Moses also called him a prophet, Deut 18:15: the Lord your God will raise up for you a prophet of your nation and of your brethren, etc. And it can be said that a prophet is one who says something that is above human understanding through revelation; and thus Jesus is called a prophet, because his mind was illuminated by the angels and by God. Or one can be called a prophet from the word meaning "from afar," and phanos, which means illumination: and thus Jesus cannot be called a prophet: if there be among you a prophet of the Lord, I will appear to him in a vision, etc. So the text has it. But if there be a prophet, let him speak in riddles: thus Christ was not a prophet, because he said what he truly knew; Sir 34:9: he who has learned many things will declare understanding. Among the prophets of the Old Testament we do not find any who was honored by his own people, but rather by strangers, as we read of Jeremiah, who was captured by his own, but when the city was taken, was freed by strangers: so also was it with Christ, who was honored by strangers and despised by his own. And what is the reason why no one is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses always bring his weaknesses to mind: for this comes from the malice of men, that they think more of weaknesses than of perfections. Another can be assigned, because the Philosopher says that the populace is often led astray in reasoning, because they believe that those who are equal in some respect are equal in all respects. Hence when someone is in his own country, since they see him equal to themselves in some respect, whether in family or in other things, they believe that he cannot be greater; therefore he rightly says a prophet is not without honor except in his own country and in his own house.