Opening
Matthew 6:16.
Matt. VI. 16.
And when you fast, do not be like the hypocrites, with a gloomy appearance. For they deliberately make their faces look miserable so that people will see they are fasting.
And when you fast, be not as the hypocrites, of a sad countenance. For they disfigure their faces, that they may appear unto men to fast.
Here we should sigh deeply and weep bitterly, because we not only imitate the hypocrites but have actually gone beyond them. I know—yes, I know—many people who not only fast and show it off, but who neglect to fast altogether, yet wear the masks of those who fast and cover themselves with an excuse that is worse than their sin.
Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin.
For I do this, they say, so that I may not offend the many. What are you saying? There is a law of God that commands these things, and you talk about offense? Do you think that by keeping it you are offending people, and by breaking it you are freeing them from offense? What could be worse than this foolishness?
For I do this, say they, that I may not offend the many. What do you say? There is a law of God which commands these things, and do you talk of offense? And do you think that in keeping it you are offending, in transgressing it, delivering men from offense? And what can be worse than this folly?
Will you not stop becoming worse than the hypocrites themselves, and making your hypocrisy twice as bad? And when you consider how extreme this evil is, will you not be ashamed at the force of the expression now before us? He did not simply say they are acting a part, but wanting to strike them more deeply, He says, "For they disfigure their faces"—that is, they corrupt them, they mar them.
Will you not leave off becoming worse than the very hypocrites, and making your hypocrisy double? And when you consider the great excess of this evil, will you not be abashed at the force of the expression now before us? In that He did not say, they act a part, merely, but willing also to touch them more deeply, He says, For they disfigure their faces; that is, they corrupt, they mar them.
But if making your face pale for vainglory is disfiguring it, what should we say about women who corrupt their faces with colorings and paints, leading to the ruin of unchaste young men? For while those who fast for show harm only themselves, these women harm both themselves and those who look at them. Therefore we should flee from both evils, keeping far away from them. For Christ not only commanded us not to make a display, but even to seek to be concealed. He had done this before as well.
But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise.
In the matter of almsgiving, He did not state it simply. After saying "Take heed not to do it before men," He added "to be seen of them." But concerning fasting and prayer, He made no such qualification. Why might this be? Because it is impossible for almsgiving to be completely concealed, but for prayer and fasting, it is possible.
And whereas in the matter of almsgiving, He did not put it simply, but having said, Take heed not to do it before men, He added, to be seen of them; yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible.
So when He said, "Let not your left hand know what your right hand does," He was not talking about hands, but about the duty of being strictly concealed from everyone. And when He commanded us to enter into our closet, He did not command us to pray there alone or primarily there, but He was hinting at the same thing again. In the same way here, when He commands us to be anointed, He did not require that we absolutely must anoint ourselves. If He had, then all of us would be found to be breaking this law, and especially those who have tried hardest to keep it—the monastic communities who have settled on the mountains. That was not what He required. Rather, because the ancients had a custom of continually anointing themselves when they were enjoying themselves and rejoicing (as we can see clearly from David in 2 Samuel 12:20 and from Daniel in Daniel 10:3), He told us to anoint ourselves—not that we should actually do this, but that we should by all means try very carefully to hide this practice of ours. And to prove to you that this is correct, consider that He Himself, when demonstrating through action what He taught in words, fasted forty days in secret but neither anointed nor washed Himself. Nevertheless, even though He did not do these things, He most certainly fulfilled everything without vainglory. This is what He requires of us as well, both by putting the hypocrites before us and by twice repeating His command to discourage the listeners.
As therefore, when He said, Let not your left hand know what your right hand does, it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us to be anointed, He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David 2 Samuel 12:20 and from Daniel); Daniel 10:3 He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince you that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.
And He signified something else by this name—I mean, the name "hypocrites." That is, He withdraws us from that evil desire not only by showing the ridiculousness of the thing and by pointing to its extreme penalty, but also by demonstrating that such deceit is only temporary. For the actor appears glorious only as long as the audience is sitting there—or rather, not even then in the sight of everyone. Most of the spectators know who he really is and what role he is playing. Yet when the audience disperses, he is revealed even more clearly to everyone. Now this is exactly what the vainglorious must necessarily undergo. For even here they are obvious to most people as not being what they appear to be, but as merely wearing a mask; but they will be detected much more clearly hereafter, when all things appear naked and open.
And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, does He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear naked and open.
And by yet another argument He draws them away from the hypocrites, by showing that His command is actually easy. For He does not make the fast stricter, nor tell us to do more of it, but simply not to lose its reward. So what seems hard to endure is shared by both us and the hypocrites, since they also fast. But what is easiest—namely, not to lose the reward after our efforts—this is what I command, He says. I am adding nothing to your labors, but securing your wages with complete safety, and not allowing you to go away unrewarded as they do. In fact, they will not even imitate those who compete in the Olympic games, who although such a great crowd is sitting there, and so many rulers, desire to please only one—the judge who decides the victory among them—and this, even though he is far beneath them in rank. But you, though you have two reasons for showing your victory to Him—first, that He is the one who judges it, and second, that He is incomparably superior to all who are sitting in the theater—you are displaying it to others, who far from helping you, secretly work you the greatest harm.
And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He does not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, this is what I command, says He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory among them; and this, though he be much their inferior. But you, though you have a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre — you are displaying it to others, who so far from profiting, do privily work you the greatest harm.
However, I do not forbid even this, He says. Only, if you want to make a display before people, wait, and I will give you this too in greater abundance and with great benefit. For as things stand now, this completely cuts you off from the glory that comes from me, just as despising these things unites you closely to me. But then you will enjoy everything in complete security, having even before that final day considerable reward to gain in this world as well—namely, that you have trampled underfoot all human glory and are freed from the oppressive slavery to other people, and have become a true practitioner of virtue. But as it is now, as long as you maintain this attitude, if you were in a deserted place, you would be abandoned by all your virtue, since there would be no one to watch you. This is to act as someone insulting virtue itself—if you pursue it not for its own sake, but with an eye toward the rope-maker, the metalworker, and the common people of the lowest sort, so that the wicked and those far removed from virtue may admire you. And you are inviting the enemies of virtue to witness and observe it, as if someone chose to live in self-control not for the excellence of self-control itself, but so he could show off before prostitutes. You too, it seems, would not choose virtue except for the sake of virtue's enemies. Yet you ought to admire her precisely because she has even her enemies praising her—but admire her (as is proper) not for the sake of others, but for her own sake. Just as we ourselves, when we are loved not for our own sake but for someone else's, consider this an insult, so too should you think this way about virtue. Do not follow after her for the sake of others, nor obey God for the sake of other people, but serve people for God's sake. For if you do the opposite, even though you may seem to follow virtue, you have provoked God just as much as someone who does not follow her at all. For just as that person disobeyed by not doing, so you disobey by doing unlawfully.
However, I do not forbid even this, says He. Only, if you are desirous to make a show to men, also, wait, and I will bestow on you this too in fuller abundance, and with great profit. For as it is, this quite breaks you off from the glory which is with me, even as to despise these things unites you closely; but then shall you enjoy all in entire security; having, even before that last, no little fruit to reap in this world also, namely, that you have trodden under foot all human glory, and art freed from the grievous bondage of men, and art become a true worker of virtue. Whereas now, as long at least as you are so disposed, if you should be in a desert, you will be deserted by all your virtue, having none to behold you. This is to act as one insulting virtue itself, if you are to pursue it not for its own sake, but with an eye to the ropemaker, and the brazier, and the common people of the baser sort, that the bad and they that are far removed from virtue may admire you. And you are calling the enemies of virtue to the display and the sight thereof, as if one were to choose to live continently, not for the excellency of continence, but that he might make a show before prostitutes. You also, it would seem, would not choose virtue, but for the sake of virtue's enemies; whereas you ought indeed to admire her on this very ground, that she has even her enemies to praise her — yet to admire her (as is meet), not for others, but for her own sake. Since we too, when we are loved not for our own, but for others' sake, account the thing an insult. Just so I bid you reckon in the case of virtue as well, and neither to follow after her for the sake of others, nor for men's sake to obey God; but men for God's sake. Since if you do the contrary, though thou seem to follow virtue, you have provoked equally with him who follows her not. For just as he disobeyed by not doing, so thou by doing unlawfully.
Lay not up for yourselves treasures upon earth.
2. Lay not up for yourselves treasures upon earth.
After He has removed the disease of vanity, and not before, He appropriately introduces His teaching about voluntary poverty. For nothing trains people to love riches as much as the love of glory. This is why men acquire those crowds of slaves, that horde of eunuchs, their horses with gold ornaments, their silver tables, and all the rest of these even more absurd things—not to meet any real needs or to gain any pleasure, but simply to make a display before the crowd.
Thus, after He has cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude.
Now above He had only said that we must show mercy, but here He points out how great our mercy must be when He says, "Lay not up treasure." Since it was not possible at the beginning to introduce all at once His teaching on contempt of riches, because of the tyranny of this passion, He breaks it up into small portions. Having set the hearer's mind free, He instills it gradually, so that it becomes acceptable. Therefore, you see, He said first, "Blessed are the merciful," and after this, "Agree with your adversary," and after that again, "If anyone will sue you at the law and take your coat, give him your cloak also." But here, He says something much greater than all these. For there His meaning was, if you see a lawsuit impending, do this, since to be in want and freed from strife is better than to possess and strive. But here, even supposing there is neither adversary nor anyone at law with you, and without any mention of any other such party, He teaches contempt of riches by itself. He implies that not so much for the sake of those who receive mercy, as for the giver's sake, He makes these laws. So even if there is no one injuring us or dragging us into a court of justice, we may still despise our possessions, bestowing them on those who are in need.
Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He says, Lay not up treasure. For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first, Blessed are the merciful; and after this, Agree with your adversary; and after that again, If any one will sue you at the law and take your coat, give him your cloak also; but here, that which is much greater than all these. For there His meaning was, if you see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive; but here, supposing neither adversary nor any one at law with you, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.
And even here He has not stated the whole matter, but in this place too it is gently expressed, although He had in the wilderness demonstrated to an extraordinary degree His conflicts regarding this issue. However, He does not state this or bring it forward, for it was not yet the right time to reveal it. But for now He searches out reasons, maintaining the role of an adviser rather than a lawgiver in His teachings on this subject.
And neither here has He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. Matthew 4:9-10 However He does not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.
For after He had said, "Lay not up treasures upon the earth," He added, "where moth and rust does corrupt, and where thieves break through and steal."
For after He had said, Lay not up treasures upon the earth, He added, where moth and rust does corrupt, and where thieves break through and steal.
For now He shows how harmful treasure is here on earth and how beneficial it is in heaven, both from the location itself and from the things that damage it. And He doesn't stop at this point either, but adds yet another argument.
For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point does He stop, but adds also another argument.
And first, He urges them based on the very things they most fear. For what are you afraid of? He says. Are you afraid that your possessions will be used up if you give alms? No, rather give alms, and that way they will not be used up. And what is more, far from being used up, they will actually receive a greater increase, since the things in heaven are added to them.
And first, what things they most fear, from these He urges them. For of what are you afraid? says He: lest your goods should be spent, if you give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them.
However, for a time He does not say this, but puts it afterwards. But for now, He brings forward what had the most power to persuade them, namely, that the treasure would remain unspent for them in this way.
However, for a time He says it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent.
He draws them in from both directions. For He didn't only say that if you give alms, it is preserved, but He also threatened the opposite—that if you don't give, it perishes.
And on either hand He attracts them. For He said not only, If you give alms, it is preserved: but He threatened also the opposite thing, that if you give not, it perishes.
And see His incomparable wisdom. For He did not say, "You are only leaving them to others"—since this too is acceptable to people. Instead, He alarms them on a different basis by showing that they do not even achieve this. For even if people do not steal from them, there are things that certainly will—the moth and the rust. For although this damage may seem very easy to prevent, it is nevertheless unstoppable and beyond control, and whatever you devise, you will be unable to stop this harm.
And see His unspeakable prudence. For neither did He say, Thou dost but leave them to others; since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, the moth and the rust. For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what you will, you will be unable to check this harm.
What then, does moth destroy the gold? Even if not moth, thieves certainly do. What then, have all been robbed? Even if not all, the majority have been.
What then, does moth make away with the gold? Though not moth, yet thieves do. What then, have all been despoiled? Though not all, yet the more part.
For this reason, He adds another argument, which I have already mentioned, saying,
3. On this account then He adds another argument, which I have already mentioned, saying,
Where a person's treasure is, there is his heart also.
Where the man's treasure is, there is his heart also.
For even if none of these things should happen, He says, you will suffer no small harm simply by being chained to earthly things and by becoming a slave instead of a free person. You will cast yourself out of heavenly things and lose the ability to think about anything elevated, concerning yourself only with money, interest and loans, profits, and base business dealings. What could be more miserable than this? For truly such a person will be worse off than any slave, bringing upon himself a most grievous tyranny and surrendering the most important thing of all—the nobility and freedom of humanity. For no matter how much anyone may speak to you, you will be unable to hear anything that concerns you while your mind is chained to money. Bound like a dog to a tomb by the tyranny of riches more severely than by any chain, barking at all who come near you, you have this one constant occupation: to guard for others what you have stored up. What could be more wretched than this?
For though none of these things should come to pass, says He, you will undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting yourself out of the heavenly things, and having no power to think on anything that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto you, you will not be able to hear any of those things which concern you, while your mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near you, you have this one employment continually, to keep for others what you have laid up. Than this what can be more wretched?
However, since this was too elevated for the understanding of His listeners, and neither the harm was easily visible to most people, nor the benefit clear, but a more disciplined spirit was needed to perceive either of these; first, He has placed it after those other topics, which are obvious, saying, Where the man's treasure is, there is his heart also; and next He makes it clear again, by shifting His teaching from the intellectual to the sensible, and saying,
However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He has put it after those other topics, which are obvious, saying, Where the man's treasure is, there is his heart also; and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible, and saying,
The light of the body is the eye.
The light of the body is the eye.
What He says is like this: Do not bury gold in the earth or do anything like that, because you are only gathering it for the moth, the rust, and the thieves. And even if you should completely escape these dangers, you will still not escape the enslavement of your heart—the pinning of it to everything below. For wherever your treasure is, there your heart is also. So then, when you store up treasures in heaven, you will gain not only this benefit—receiving the rewards for these things—but even in this present world you already receive your repayment by finding safe harbor there, by setting your affections on the things that are there, and by caring for what is there (for where you have stored up your treasures, it is perfectly clear that you transfer your mind there as well). But if you do this on earth, you will experience the opposite.
What He says is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if you should entirely escape these evils, yet the enslaving of your heart, the nailing it to all that is below, you will not escape: For wheresoever your treasure may be, there is your heart also. As then, laying up stores in heaven, you will reap not this fruit only, the attainment of the rewards for these things, but from this world you already receive your recompence, in getting into harbor there, in setting your affections on the things that are there, and caring for what is there (for where you have laid up your treasures, it is most clear you transfer your mind also); so if you do this upon earth, you will experience the contrary.
But if the statement is unclear to you, listen to what follows next. The light of the body is the eye; therefore, if your eye is healthy, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. And if the light that is in you is actually darkness, how great that darkness is!
But if the saying be obscure to you, hear what comes next in order. The light of the body is the eye; if therefore your eye be single, your whole body shall be full of light. But if your eye be evil, your whole body shall be full of darkness. But if the light that is in you be darkness, how great is the darkness!
He directs His teaching to things that are more within reach of our senses. That is, since He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily understand this, He moves the lesson to outward things that lie before people's eyes, so that through these they might also come to understand the others. So He says, "If you do not know what it means to be injured in mind, learn it from the things of the body; for just as the eye is to the body, so the mind is to the soul." Therefore, just as you would not choose to wear gold and be dressed in silk garments if your eyes were put out, but consider their sound health more desirable than all such excess (for if you lose or waste this health, all the rest of your life will do you no good)—for just as when the eyes are blinded, most of the function of the other members is gone because their light is quenched, so also when the mind is corrupted, your life will be filled with countless evils. Therefore, just as in the body our aim is to keep the eye sound, so also we must keep the mind sound in the soul. But if we mutilate this faculty, which ought to give light to the rest, by what means will we see clearly anymore? For just as someone who destroys the fountain also dries up the river, so the person who has quenched the understanding has thrown all his actions in this life into confusion. Therefore He says, "If the light that is in you be darkness, how great is the darkness!"
He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, If you know not, says He, what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul. As therefore you would not choose to wear gold, and to be clad in silken garments, your eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, should you lose this health or waste it, all your life besides will do you no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, your life will be filled with countless evils: — as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who has quenched the understanding has confounded all his doings in this life. Wherefore He says, If the light that is in you be darkness, how great is the darkness?
When the pilot is drowned, the candle is put out, and the general is taken prisoner, what kind of hope will there be after that for those under their command?
For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command?
Thus then, setting aside for now any discussion of the schemes that wealth creates opportunities for, the conflicts, the lawsuits (He had actually indicated these earlier when He said, "The adversary will deliver you to the judge, and the judge to the officer"), and presenting what is worse than all these things as certain to happen, He draws us away from this evil desire. For being confined in prison is not nearly as serious as having one's mind enslaved by this sickness; and the former is not certain to happen, but the latter is an immediate consequence that comes directly from the desire for riches. And this is why He places it after the first, since it is a worse thing and certain to happen.
Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, The adversary shall deliver you to the judge, and the judge to the officer); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen.
For God, He says, gave us understanding so that we might drive away all ignorance and have the right judgment of things, and so that by using this as a kind of weapon and light against everything that is harmful or hurtful, we might remain safe. But we betray the gift for the sake of things that are unnecessary and useless.
For God, He says, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless.
What is the use of soldiers dressed in gold when the general is dragged along as a captive? What is the profit of a beautifully equipped ship when the pilot is sunk beneath the waves? What is the advantage of a well-proportioned body when the sight of the eyes is struck out? Therefore, just as if someone cast into sickness the physician—who should be in good health so that he may end our diseases—and then bid him lie on a silver couch in a chamber of gold, this will not benefit the sick persons at all; in the same way, if you corrupt the mind—which has power to put down our passions—even though you set it beside a treasure, far from doing it any good, you have inflicted the very greatest loss and have harmed your whole soul.
For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? What the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? What the advantage of a well-proportioned body, when the sight of the eyes is stricken out? As therefore, should any one cast into sickness the physician (who should be in good health, that he may end our diseases), and then bid him lie on a silver couch, and in a chamber of gold, this will nothing avail the sick persons; even so, if you corrupt the mind (which has power to put down our passions), although thou set it by a treasure, so far from doing it any good, you have inflicted the very greatest loss, and hast harmed your whole soul.
Do you see how by those very things through which people everywhere are most attracted to wickedness, He uses these same things above all to turn them away from it and bring them back to virtue? For with what intent do you desire riches? He says. Is it not so that you may enjoy pleasure and luxury? Well, this above all is what you will fail to obtain through them—rather, the opposite will be the case. For if, when our eyes are put out, we perceive nothing pleasant because of such a disaster, how much more will this be true when the mind is perverted and maimed.
4. Do you see how by those very things, through which most especially men everywhere affect wickedness, even by these most of all He deters them from it, and brings them back to virtue? For with what intent do you desire riches? says He; is it not that you may enjoy pleasure and luxury? Why now, this above all things you will fail to obtain thereby, it will rather be just contrary. For if, when our eyes are stricken out, we perceive not any pleasant thing, because of such our calamity; much more will this be our case in the perversion and maiming of the mind.
Again, why do you bury it in the earth? Is it so that it may be kept safe? But here too, He says, the opposite is true.
Again, with what intent do you bury it in the earth? That it may be kept in safety? But here too again it is the contrary, says He.
And so, just as when dealing with someone who fasts, gives alms, and prays for vainglory, He had attracted him not to be vainglorious by those very things he most desired—for He says, "Why do you pray and give alms in this way? For the love of glory that comes from men? Then do not pray in this manner, and you will obtain it in the day to come"—in the same way He has also captured the greedy person by those things he was most eager for. He says: What do you want? To have your wealth preserved and to enjoy pleasure? I will provide both of these things to you in great abundance if you store up your gold in the place where I command you.
And thus, as in dealing with him that for vainglory fasts and gives alms and prays, by those very things which he most desires He had allured him not to be vainglorious:– for with what intent, says He, do you so pray and give alms? For love of the glory that may be had from men? Then do not pray thus, says He, and so you shall obtain it in the day that is to come: — so He has taken captive the covetous man also, by those things for which he was most earnest. Thus: what would you? says He, to have your wealth preserved, and to enjoy pleasure? Both these things I will afford you in great abundance, if you lay up your gold in that place, where I bid you.
It is true that later He showed more clearly this harmful effect on the mind—I mean when He mentioned the thorns in Matthew 13:22—but for now, even here He has powerfully conveyed the same idea by depicting as darkened the person who is caught up in this way.
It is true that hereafter He displayed more clearly the evil effect of this on the mind, I mean, when He made mention of the thorns; Matthew 13:22 but for the present, even here He has strikingly intimated the same, by representing him as darkened who is beside himself in this way.
And just as those who are in darkness see nothing clearly, but if they look at a rope, they think it is a serpent, or if they see mountains and ravines, they are overcome with fear, so it is with these people. What would not alarm those who can see, they view with suspicion. Among other things, they tremble at poverty—or rather, not just at poverty, but even at any small loss. If they lose some minor thing, they grieve and lament more than those who lack necessary food. In fact, many rich people have even hanged themselves, unable to bear such misfortune. To be insulted and treated spitefully also seems so unbearable to them that many have actually taken their own lives because of this. Wealth has made them weak in everything except in serving it. So when wealth commands them to serve it, they commit murders, beatings, insults, and every kind of shameful act. This comes from the greatest wretchedness: to be the most feeble of all people where one ought to practice self-control, but where more caution is needed, in these cases to become more shameless and stubborn. In fact, the same thing happens to them as would happen to someone who had spent all his possessions on worthless things. For such a person, when the time comes for necessary expenses, having nothing to supply them, suffers incurable evils, since everything he had was poorly spent beforehand.
And as they that are in darkness see nothing distinct, but if they look at a rope, they suppose it to be a serpent, if at mountains and ravines, they are dead with fear; so these also: what is not alarming to them that have sight, that they regard with suspicion. Thus among other things they tremble at poverty: or rather not at poverty only, but even at any trifling loss. Yea, and if they should lose some little matter, those who are in want of necessary food do not so grieve and bewail themselves as they. At least many of the rich have come even to the halter, not enduring such ill fortune: and to be insulted also, and to be despitefully used, seems to them so intolerable, that even because of this again many have actually torn themselves from this present life. For to everything wealth had made them soft, except to the waiting on it. Thus, when it commands them to do service unto itself, they venture on murders, and stripes, and revilings, and all shame. A thing which comes of the utmost wretchedness; to be of all men most effeminate, where one ought to practise self-command, but where more caution was required, in these cases again to become more shameless and obstinate. Since in fact the same kind of thing befalls them, as one would have to endure who had spent all his goods on unfit objects. For such an one, when the time of necessary expenditure comes on, having nothing to supply it, suffers incurable evils, forasmuch as all that he had has been ill spent beforehand.
And just as those performers on stage, skilled in their wicked arts, accomplish many strange and dangerous feats there but in other necessary and useful matters are utterly ridiculous, so it is with these people as well. For instance, those who walk on a tightrope display great courage, but should some serious crisis require bravery or courage, they are incapable and cannot even bear to contemplate such a thing. In the same way, those who are wealthy dare everything for the sake of money, but for the sake of self-restraint they will not endure anything, whether small or great. And just as the former practice both a dangerous and unprofitable activity, so these undergo many dangers and falls but reach no beneficial end. Indeed, they experience a twofold darkness: both having their eyes blinded by the corruption of their mind and being wrapped in a thick fog by the deceptiveness of their anxieties. Therefore they cannot easily see through it. For someone who is in darkness is freed from the darkness by the mere appearance of the sun, but someone whose eyes are damaged cannot see even when the sun shines—which is exactly the situation of these people. Not even now that the Sun of Righteousness has risen and is giving warnings do they listen, since their wealth has closed their eyes. And so they endure a twofold darkness: part from themselves, and part from disregarding their teacher.
And as they that are on the stage, skilled in those wicked arts, do in them go through many things strange and dangerous, but in other necessary and useful things none so ridiculous as they; even so is it with these men likewise. For so such as walk upon a stretched rope, making a display of so much courage, should some great emergency demand daring or courage, they are not able, neither do they endure even to think of such a thing. Just so they likewise that are rich, daring all for money, for self-restraint's sake endure not to submit to anything, be it small or great. And as the former practise both a hazardous and fruitless business; even so do these undergo many dangers and downfalls, but arrive at no profitable end. Yea, they undergo a twofold darkness, both having their eyes put out by the perversion of their mind, and being by the deceitfulness of their cares involved in a great mist. Wherefore neither can they easily so much as see through it. For he that is in darkness, is freed from the darkness by the mere appearance of the sun; but he that has his eyes mutilated not even when the sun shines; which is the very case of these men: not even now that the Sun of Righteousness has shone out, and is admonishing, do they hear, their wealth having closed their eyes. And so they have a twofold darkness to undergo, part from themselves, part from disregard to their teacher.
Let us then pay close attention to Him carefully, so that even if late, we may finally recover our sight. And how can one recover sight? If you learn how you were blinded. How then were you blinded? By your wicked desire. For the love of money, like a diseased fluid that has gathered upon a clear eyeball, has caused the cloud to become thick.
5. Let us then give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If you learn how you were blinded. How then were you blinded? By your wicked desire. For the love of money, like an evil humor which has collected upon a clear eyeball, has caused the cloud to become thick.
This cloud, however, can easily be scattered and broken if we are willing to receive the light of Christ's teaching—if we are willing to listen to Him instructing us when He says, "Do not store up for yourselves treasures on earth."
But even this cloud may be easily scattered and broken, if we will receive the beam of the doctrine of Christ; if we will hear Him admonishing us, and saying, Lay not up for yourselves treasures upon earth.
But someone says, what good is hearing this to me as long as I am gripped by the desire? Now in the first place, continual hearing will have the power to destroy even the desire itself. Second, if it continues to possess you, consider that this thing is not really a desire at all. For what kind of desire is this, to be in terrible bondage, to be subject to tyranny, to be bound on all sides, to live in darkness, to be full of turmoil, to endure unprofitable labors, and to keep your wealth for others, often for your very enemies? What kind of desire agrees with these things? Or rather, don't they deserve to be fled from and rejected? What kind of desire is it to store up treasure in the midst of thieves? No, if you desire wealth at all, move it to where it can remain safe and undisturbed. Since what you are now doing is the behavior of one who desires not riches, surely, but bondage, insult, loss, and continual frustration. Yet if any human being on earth were to show you a place beyond disturbance, even if he led you out into the very desert, promising security for keeping your wealth—you would not be slow or hesitant; you would trust him and put your possessions there. But when it is God instead of human beings who makes you this promise, and when he sets before you not the desert but heaven, you accept the opposite. Yet surely, however great their security may be below, you can never become free from worry about them. I mean, even if you do not lose them, you will never be delivered from anxiety lest you lose them. But there you will undergo none of these things. And notice what is even more: you do not only bury your gold, but plant it. For it is both treasure and seed at once; or rather it is more than either of these. For seed does not remain forever, but this abides perpetually. Again, treasure does not sprout, but this bears you fruits that never die.
But, says one, what avails the hearing to me, as long as I am possessed by the desire? Now in the first place, there will be power in the continual hearing to destroy even the desire. Next, if it continue to possess you, consider that this thing is not really so much as a desire. For what sort of desire is this, to be in grievous bondage, and to be subject to a tyranny, and to be bound on all sides, and to dwell in darkness, and to be full of turmoil, and to endure toils without profit, and to keep your wealth for others, and often for your very enemies? With what sort of desire do these things agree? Or rather of what flight and aversion are they not worthy? What sort of desire, to lay up treasure in the midst of thieves? Nay, if you dost at all desire wealth, remove it where it may remain safe and unmolested. Since what you are now doing is the part of one desiring, not riches, surely, but bondage, and affront, and loss, and continual vexation. Yet thou, were any one among men on earth to show you a place beyond molestation, though he lead you out into the very desert, promising security in the keeping of your wealth — you are not slow nor backward; you have confidence in him, and puttest out your goods there; but when it is God instead of men who makes you this promise, and when He sets before you not the desert, but Heaven, you accept the contrary. Yet surely, how manifold soever be their security below, you can never become free from the care of them. I mean, though thou lose them not, you will never be delivered from anxiety lest you lose. But there you will undergo none of these things: and mark, what is yet more, thou dost not only bury your gold, but plantest it. For the same is both treasure and seed; or rather it is more than either of these. For the seed remains not for ever, but this abides perpetually. Again, the treasure germinates not, but this bears you fruits which never die.
But if you bring up the issue of time and the delay in receiving your reward, I can also point out and describe how much you receive back even here. And beyond all this, using the very circumstances of this present life, I will attempt to show you that this excuse of yours is pointless. I mean that even in your present life you provide many things that you yourself will not enjoy. And should anyone criticize you, you defend yourself by citing your children and their descendants, and you think you have found sufficient justification for your unnecessary labors. For when in extreme old age you are building splendid houses—before the completion of which you will in many cases have died—when you are planting trees that will bear their fruit after many years, when you are buying properties and inheritances whose ownership you will obtain only after a long time, and are eagerly busy with many other such things whose enjoyment you will not experience—is it really for your own sake, or for those who come after you, that you are so occupied? How then is it not the height of foolishness to have no hesitation at all here about the delay of time—even though by this delay you will lose all the reward of your labors—but there, because of such waiting, to be completely inactive? And this, even though it brings you the greater gain, and even though it does not pass your good things on to others but secures the gifts for yourself.
6. But if you tell me of the time, and the delay of the recompence, I too can point out and tell how much you receive back even here: and besides all this, from the very things of this life, I will try to convict you of making this excuse to no purpose. I mean, that even in the present life you provide many things which you are not yourself to enjoy; and should any one find fault, you plead your children and their children, and so thinkest you have found palliation enough for your superfluous labors. For when in extreme old age you are building splendid houses, before the completion of which (in many instances) you will have departed; when you plant trees, which will bear their fruit after many years; plantest trees in the field, the fruit of which will yield after many ( μυρα) years."–R.] }}–>when you are buying properties and inheritances, the ownership of which you will acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof you will not reap; is it indeed for your own sake, or for those to come after, that you are so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though you are by this delay to lose all the reward of your labors: but there, because of such waiting to be altogether torpid; and this, although it bring you the greater gain, and although it convey not your good things on to others, but procure the gifts for yourself.
But besides this, the delay itself is not long. In fact, those things are right at hand, and we cannot be sure that even in our own generation everything concerning us might not be fulfilled, and that fearful day might not arrive, placing before us the awful and incorruptible tribunal. Yes, most of the signs have already been fulfilled, and the gospel has been preached in all parts of the world, and the predictions of wars, earthquakes, and famines have come to pass, and the remaining time is not great.
But besides this, the delay itself is not long; nay, for those things are at the doors, and we know not but that even in our own generation all things which concern us may have their accomplishment, and that fearful day may arrive, setting before us the awful and incorruptible tribunal. Yea, for the more part of the signs are fulfilled, and the gospel moreover has been preached in all parts of the world, and the predictions of wars, and of earthquakes, and of famines, have come to pass, and the interval is not great.
But do you not see any signs? Well, this very thing is itself a very great sign. For those in Noah's time did not see any advance warnings of that universal destruction either, but while they were in the midst of playing, eating, marrying, and doing all the things they were accustomed to, they were overtaken by that fearful judgment just the same. And likewise those in Sodom, living in pleasure and suspecting nothing of what was about to happen to them, were consumed by those lightning bolts that came down upon them.
But is it that thou dost not see any signs? Why, this self-same thing is a very great sign. For neither did they in Noah's time see any presages of that universal destruction, but in the midst of their playing, eating, marrying, doing all things to which they were used, even so they were overtaken by that fearful judgment. And they too in Sodom in like manner, living in delight, and suspecting none of what befell them, were consumed by those lightnings, which then came down upon them.
Considering all these things, then, let us devote ourselves to preparing for our departure from here.
Considering then all these things, let us betake ourselves unto the preparation for our departure hence.
Even if the common day of the final consummation never comes upon us, the end of each person's life is close at hand, whether that person is old or young. Once we have departed from this life, it is no longer possible to buy oil or to obtain pardon through prayers, even if the one making the appeal is Abraham, or Noah, or Job, or Daniel.
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, Luke 16:24 or Noah, or Job, or Daniel. Ezekiel 14:14
While we still have opportunity, let us store up for ourselves in advance much confidence, let us gather oil in abundance, let us transfer everything into Heaven, so that at the proper time, when we most need these things, we may enjoy them all: by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the power, now and always, and forever and ever. Amen.
While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ, to whom be the glory, and the might, now and always, and forever and ever. Amen.