Forgiveness Sunday

And certainly we should not heedlessly neglect to call attention to the fact that of all the pronouncements in which the Lord has ordered us to pray, he has deliberately attached a very special commendation to the pronouncement that deals with the forgiving of sins. In this pronouncement he wished us to be merciful because that is the only prescribed means of avoiding miseries. Indeed, in no other petition do we pray in such a manner as to make a kind of covenant with the Lord, for we say, "Forgive us as we also forgive." If we default in this covenant, the whole petition is fruitless, for he says, "For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses."

(Serm. in Mont. ii. 11.) Here we should not overlook that of all the petitions enjoined by the Lord, He judged that most worthy of further enforcement, which relates to forgiveness of sins, in which He would have us merciful; which is the only means of escaping misery.

(Enchir. 74.) Whoever does not forgive him that in true sorrow seeks forgiveness, let him not suppose that his sins are by any means forgiven of the Lord.

I find 'Forgive us our sins as we forgive those that sin against us.' There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive we shall not be forgiven. There are no two ways about it. What are we to do?

It is going to be hard enough, anyway, but I think there are two things we can do to make it easier. When you start mathematics you do not begin with the calculus; you begin with simple addition. In the same way, if we really want (but all depends on really wanting) to learn how to forgive, perhaps we had better start with something easier than the Gestapo. One might start with forgiving one's husband or wife, or parents or children, or the nearest N.C.O., for something they have done or said in the last week. That will probably keep us busy for the moment.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit saith, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [Jeremiah 9:23-24]), being especially mindful of the words of the Lord Jesus which He spake, teaching us meekness and long-suffering. For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you." [Matthew 5:7, Matthew 6:14, Matthew 7:1-2] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, "On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?" [Isaiah 66:2]

(Tr. vii. 16.) For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself.

A hermit was asked, 'What is humility?' He said, 'It is if you forgive a brother who has wronged you before he is sorry.'

(Verse 14.) For if you forgive men their offenses, your heavenly Father will also forgive you your offenses. This is what is written: 'I said, you are gods, and all of you are sons of the Most High; nevertheless, you shall die like men, and fall like one of the rulers.' (Psalm 82:6-7) This is said to those who have deserved to be called gods because of their offenses. Therefore, rightly are they called men to whom offenses are forgiven.

But if that which is written, I said, Ye are gods, but ye shall die like men, (Ps. 83:6, 7.) is said to those who for their sins deserve to become men instead of gods, then they to whom sins are forgiven are rightly called men.

Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He hath after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command.

"For if ye forgive men," saith He, "your heavenly Father will also forgive you. But if ye forgive not, neither will He forgive you."

With this view He hath again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spake of His "making the sun to shine on the evil and on the good."

For this same cause again in every one of the clauses He commands us to make our prayers common, saying, "Our Father," and "Thy will be done in earth as it is in heaven," and "Give us the bread, and forgive us our debts," and "lead us not into temptation," and "deliver us;" everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor.

How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us.

This is also connected with the foregoing. Thine is the kingdom has reference to Thy kingdom come, that none should therefore say, God has no kingdom on earth. The power, answers to Thy will be done, as in earth so in heaven, that none should say thereon that God cannot perform whatever He would. And the glory, answers to all that follows, in which God's glory is shown forth.

He does not say that God will first forgive us, and that we should after forgive our debtors. For God knows how treacherous the heart of man is, and that though they should have received forgiveness themselves, yet they do not forgive their debtors; therefore He instructs us first to forgive, and we shall be forgiven after.

By the word Amen, He shows that without doubt the Lord will bestow all things that are rightly asked, and by those that do not fail in observing the annexed condition, For if ye forgive men their sins, your heavenly Father will also forgive you your sins.

For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning "all anger" is forbidden us? For even Joseph, when dismissing his brethren for the purpose of fetching their father, said, "And be not angry in the way.

"For if ye forgive men their trespasses, your heavenly Father will also forgive you." Again He teaches us not to remember wrongs. He reminds us of the Father so that we might revere Him, since we are the children of such a Father, and not act as fierce beasts, refusing to forgive.

For if you will forgive men their offences. The Lord had added a certain condition in the prayer, namely, forgive us; but this condition could seem burdensome to someone. And therefore the Lord shows the reason for it, and regarding this he does two things: first, he shows this condition to be useful; secondly, necessary. It is useful because through it we obtain the remission of sins, and this is: For if you will forgive men their offences which they committed against you, he will forgive you those which you committed against him: "Forgive your neighbor" (Sir 28:2).

But note that he says if you will forgive men; for men, as long as they live innocently, are gods; but when they sin, they fall into the human condition: "I said, you are gods" (Ps 82:6), and then: "But you shall die like men" (Ps 82:7). Therefore you who are gods and spiritual will forgive sinful men.

Likewise, note that he says your heavenly Father; for offenses that are committed among men are committed on account of something earthly. On the contrary, heavenly men who have their Father in heaven should have nothing of discord on account of earthly things: "Be merciful" (Lk 6:36).

"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." God, Who is meek, hates nothing more than cruelty.

This condition is also necessary, because without it there is no remission of sins; hence: But if you will not forgive, etc. Nor is this surprising, because no sin can ever be forgiven without charity: "Charity covers all offenses" (Pr 10:12). For he who harbors hatred toward anyone is not in charity, and therefore his sin is not forgiven: "Man harbors anger against man" (Sir 28:3); "Judgment without mercy" (Jas 2:13).

But someone might believe that since the offense must be forgiven, the Church sins when it does not forgive. It must be said that if the offender seeks pardon, one would sin by not forgiving. But if he does not seek pardon, then one either does not forgive on account of hatred, and so sins; or on account of the good of that person or of others, so that evil may not become habitual, and so does not sin.

There follows a precept concerning fasting, having reference to that same purification of heart which is at present under discussion. For in this work also we must be on our guard, lest there should creep in a certain ostentation and hankering after the praise of man, which would make the heart double, and not allow it to be pure and single for apprehending God. It is manifest from these precepts that all our effort is to be directed towards inward joys, lest, seeking a reward from without, we should be conformed to this world, and should lose the promise of a blessedness so much the more solid and firm, as it is inward, in which God has chosen that we should become conformed to the image of His Son. But in this section it is chiefly to be noticed, that there may be ostentatious display not merely in the splendour and pomp of things pertaining to the booty, but also in doleful squalor itself; and the more dangerous on this account, that it deceives under the name of serving God. And therefore he who is very conspicuous by immoderate attention to the body, and by the splendour of his clothing or other things, is easily convicted by the things themselves of being a follower of the pomps of the world, and misleads no one by a cunning semblance of sanctity; but in regard to him who under a profession of Christianity, fixes the eyes of men upon himself by unusual squalor and filth, when he does it voluntarily, and not under the pressure of necessity, it may be conjectured from the rest of his actings whether he does this from contempt of superfluous attention to the body, or from a certain ambition: for the Lord has enjoined us to beware of wolves under a sheep's skin; but by their fruits, says He, shall you know them. For when by temptations of any kind those very things begin to be withdrawn from them or refused to them, which under that veil they either have obtained or desire to obtain, then of necessity it appears whether it is a wolf in a sheep's skin or a sheep in its own. For a Christian ought not to delight the eyes of men by superfluous ornament on this account, because pretenders also too often assume that frugal and merely necessary dress, that they may deceive those who are not on their guard: for those sheep also ought not to lay aside their own skins, if at any time wolves cover themselves there with.

(Serm. in Mont. ii. 12.) On this paragraph it is to be specially noted, that not only in outward splendor and pomp, but even in the dress of sorrow and mourning, is there room for display, and that the more dangerous, inasmuch as it deceives under the name of God's services. For he who by inordinate pains taken with his person, or his apparel, or by the glitter of his other equipage, is distinguished, is easily proved by these very circumstances to be a follower of the pomps of this world, and no man is deceived by any semblance of a feigned sanctity in him. But when any one in the profession of Christianity draws men's eyes upon him by unwonted beggary and slovenliness in dress, if this be voluntary and not compulsory, then by his other conduct may be seen whether he does this to be seen of men, or from contempt of the refinements of dress.

She also said, 'The devil sometimes sends a severe fast which is too prolonged; the devil's disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.'

But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do ye fast on the fourth day and the Preparation (Friday).

(Mor. viii. 44.) For by the pale countenance, the trembling limbs, and the bursting sighs, and by all so great toil and trouble, nothing is in the mind but the esteem of men.

(V. 16) For they disfigure their faces that they may appear to men to fast. Amen I say to you, they have received their reward. The word exterminate, which is frequently used in the books of Ecclesiastic writers, has a much different meaning than is commonly understood. For it means that those who are exiled are exterminated, as they are sent beyond the borders. Therefore, we should always understand this word in this sense: which is said in Greek as ἀφανίζουσι. However, the hypocrite demolishes his face to simulate sadness; and with a strong mind rejoicing, he bears grief on his countenance.

The word exterminare, so often used in the ecclesiastical Scriptures through a blunder of the translators, has a quite different meaning from that in which it is commonly understood. It is properly said of exiles who are sent beyond the boundary of their country. Instead of this word, it would seem better to use the word demoliri, 'to destroy,' in translating the Greek ἀφανίζειν. The hypocrite destroys his face, in order that he may feign sorrow, and with a heart full of joy wears sorrow in his countenance.

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," say they, "that I may not offend the many." What sayest thou? There is a law of God which commands these things, and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from offense? And what can be worse than this folly?

Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the great excess of this evil, wilt thou 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 saith, "For they disfigure their faces;" that is, they corrupt, they mar them.

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.

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.

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, doth 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 another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth 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," saith 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 amongst them; and this, though he be much their inferior. But thou, though thou hast 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,-thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.

(Serm. in Epiph. iv. 5.) But that fasting is not pure, that comes not of reasons of continence, but of the arts of deceit.

Forasmuch as that prayer which is offered in a humble spirit and contrite heart, shows a mind already strong and disciplined; whereas he who is sunk in self-indulgence cannot have a humble spirit and contrite heart; it is plain that without fasting prayer must be faint and feeble; therefore, when any would pray for any need in which they might be, they joined fasting with prayer, because it is an aid thereof. Accordingly the Lord, after His doctrine respecting prayer, adds doctrine concerning fasting, saying, When ye fast, be not ye as the hypocrites, of sad countenance. The Lord knew that vanity may spring from every good thing, and therefore bids us root out the bramble of vain-gloriousness which springs in the good soil, that it choke not the fruit of fasting. For though it cannot be that fasting should not be discovered in any one, yet is it better that fasting should show you, than that you should show your fasting. But it is impossible that any in fasting should be gay, therefore He said not, Be not sad, but Be not made sad; for they who discover themselves by any false displays of their affliction, they are not sad, but make themselves; but he who is naturally sad in consequence of continued fasting, does not make himself sad, but is so.

If then he who fasts, and makes himself of sad countenance, is a hypocrite, how much more wicked is he who does not fast, yet assumes a fictitious paleness of face as a token of fasting.

The reward of the hypocrites' fast is shown, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.

Such as are fasting withhold the kiss of peace, which is the seal of prayer, after prayer made with brethren. But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting. But even if there be some reason for this practice, still, lest you offend against this precept, you may perhaps defer your "peace" at home, where it is not possible for your fast to be entirely kept secret.

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

"Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have received their reward." "Disfigurement of the face" is an artificial discoloration of the face, painting it pale, so that one does not appear as he really is, but feigns mournfulness.

And when you fast. After he determined the manner of praying and giving alms, here he determines the manner of fasting, and first he excludes the unfitting manner; secondly, he establishes the true manner, at the words But thou.

Regarding the first, he does three things. First, he teaches us to avoid the example of the manner of the hypocrites; secondly, he makes it plain; thirdly, he assigns the reason for his instruction. The second at the words For they disfigure; the third at the words Amen.

It is quite fitting that after prayer he treats of fasting, because prayer is weak when fasting does not accompany it. And this is because prayer is "the raising of the mind to God." But the more the flesh is strengthened, the more the mind is weakened: "Prayer is good with fasting" (Tob 12:8); and wherever we read of any solemn prayer being made, there mention is made of fasting (Dan 9:3; Joel 2:15): "Sanctify a fast."

He says, therefore, when you fast. Chrysostom: He does not say "do not be" sad, because it is impossible for those who fast not to experience the emotions of sadness, just as conversely those who eat and drink are rendered joyful. But he says be not as the hypocrites, sad, i.e., do not take pains to become outwardly sad, but rather be inwardly sorrowful for sins: "The sorrow of the world" works death (2 Cor 7:10); "Give not up your soul to sadness, and afflict not yourself in your own counsel" (Sir 30:21). As the hypocrites, i.e., with that intention. "Hypocrites" are called pretenders who simulate the person of a just man, as was expounded above. When they become sad he adds: For they disfigure their faces. Jerome: This word "disfigure" is improperly used, as though metaphorically, because to "disfigure" properly means "to put outside the boundaries." Hence it is taken from exiles of cities; thus it is said that Saul banished the magicians and soothsayers from the land. But here it is properly taken to mean that they demolish their appearance. Or it should be said that they "disfigure their faces" by putting them outside their normal appearance. That they may appear unto men to fast: "A man is known by his appearance, and one is recognized by his face" (Sir 19:29).

Here note, according to Augustine, that glory is sought not only from the pomp of clothing but also from the vileness of clothing; and according to him, this is more dangerous, because the deception of those who use pomp of clothing and the like cannot harm since it is recognized, but when glory is sought from bodily squalor there can be danger, because if a man is not spiritual he can easily be led into error. Yet Augustine says that such a person can be discerned from other actions, because if on one hand he follows the contempt of the world and on the other acquires profits, he is a pretender. But should those who act for God's sake abandon humble clothing because some hypocrites usurp vileness of clothing to conceal their malice? It must be said that they should not, because as the Gloss says, the sheep should not abandon its own skin even though the wolf sometimes covers himself with it.

Amen I say to you. He assigns the reason for his instruction. For it is foolish to lose the eternal reward for the praise of men: "I am God, your exceedingly great reward" (Gen 15:1).

(ubi sup.) A question is here wont to be raised; for none surely would literally enjoin, that, as we wash our faces from daily habit, so we should have our heads anointing when we fast; a thing which all allow to be most disgraceful.

(ubi sup.) Or; by the head we rightly understand the reason, because it is preeminent in the soul, and rules the other members of the man. Now anointing the head has some reference to rejoicing. Let him therefore joy within himself because of his fasting, who in fasting turns himself from doing the will of the world, that he may be subject to Christ.

(ap. Anselm.) The Lord having taught us what we ought not to do, now proceeds to teach us what we ought to do, saying, When thou fastest, anoint thy head, and wash thy face.

(ord.) That is, to thy heavenly Father, who is unseen, or who dwells in the heart through faith. He fasts to God who affliets himself for the love of God, and bestows on others what he denies himself.

(ord.) Behold how every thing in the New Testament is not to be taken literally. It were ridiculous to be smeared with oil when fasting; but it is behoveful for the mind to be anointed with the spirit of His love, in whose sufferings we ought to partake by afflicting ourselves.

(Hom. in Ev. xvi. 6.) For God approves that fasting, which before His eyes opens the hands of alms. This then that you deny yourself, bestow on another, that wherein your flesh is afflicted, that of your needy neighbour may be refreshed.

(Verse 17 and following) But when you fast, anoint your head and wash your face, so that you may not appear to be fasting to men, but to your Father who is in secret: and your Father who sees in secret will repay you. He is speaking according to the custom of the province of Palestine, where they usually anoint their heads on festive days. Therefore, he commanded us to show ourselves joyful and festive when we fast. Those reading it from the Psalmist: The oil of the sinner shall not anoint my head (Ps. 140:5), on the contrary they want the good oil, about which it is said elsewhere: God, thy God, hath anointed thee with the oil of gladness above thy fellows (Ps. 44:8). And He commands that we, who practice virtues, should anoint the principal (ἡγεμονικὸν) oil of our hearts with spiritual oil.

But He speaks in accordance with the manners of the province of Palestine, where it is the custom on festival days to anoint the head. What He enjoins then is, that when we are fasting we should wear the appearance of joy and gladness.

As therefore, when He said, "Let not thy left hand know what thy right hand doeth," 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 and from Daniel); 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 thee 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.

(Serm. in Quadr. vi. 2.) Fasting ought to be fulfilled not in abstinence of food only, but much more in cutting off vices. For when we submit ourselves to that discipline in order to withdraw that which is the nurse of carnal desires, there is no sort of good conscience more to be sought than that we should keep ourselves sober from unjust will, and abstinent from dishonourable action. This is an act of religion from which the sick are not excluded, seeing integrity of heart may be found in an infirm body.

Also if He bade us not to be of sad countenance that we might not seem to men to fast, yet if anointing of the head and washing of the face are always observed in fasting, they will become tokens of fasting.

Therefore the simple interpretation of this is, that is added as an hyperbolical explanation of the command; as though He had said, Yea, so far should ye be from any display of your fasting, that if it might be (which yet it may not be) so done, ye should even do such things as are tokens of luxury and feasting.

Spiritually interpreted—the face may be understood to mean the mental conscience. And as in the eyes of man a fair face has grace, so in the eyes of God a pure conscience has favour. This face the hypocrites, fasting on man's account, disfigure, seeking thereby to cheat both God and man; for the conscience of the sinner is always wounded. If then you have cast out all wickedness from your heart, you have washed your conscience, and fast well.

Spiritually again, thy head denotes Christ. Give the thirsty drink and feed the hungry, and therein you have anointed your head, that is, Christ, who cries out in the Gospel, In that ye have done this to one of the least of these my brethren, ye have done it to me. (Mat. 25:40.)

And truly we ought to wash our face, but to anoint, and not to wash, our head. For as long as we are in the body, our conscience is foul with sin. But Christ who is our head has done no sin.

The reward of the hypocrites' fast is shown, when it is added, That they may seem to men to fast; verily I say unto you, They have their reward; that is, that reward for which they looked.

For it is enough for you that He who sees your conscience should be your rewarder.

"But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father Who is in secret: and thy Father Who seeth in secret shall reward thee openly." Men of old would anoint themselves with oil after bathing as a mark of their joy and well-being. So you also, O reader, should appear joyful when you fast. The oil used to anoint we also understand to mean almsgiving. Our Head is Christ, Which we should anoint with deeds of mercy; and our face, that is our senses, we should wash with tears of repentance.

But thou, when thou fastest, anoint thy head, and wash thy face. Here the fitting manner of fasting is set forth, and regarding this he does three things. First, he sets forth the manner; secondly, he assigns the reason; thirdly, the benefit. He says, therefore, But thou; similarly Ecclesiastes (9:8): "At all times let your garments be white, and let not oil be lacking on your head." And here Augustine raises a question, that although it is the custom among many to wash their face daily, yet to anoint the head is considered wanton. Does the Lord therefore desire this?

Likewise, Chrysostom says that fasting ought to be done secretly. But whenever we see someone anointed, we will say that he is fasting.

To these objections they respond in three ways. Jerome says, and I believe this is the more literal meaning, that it was the custom among the Palestinians at that time for men to anoint their head with oil daily and wash their face. Hence she said in Kings: "I have nothing but a little oil to anoint myself" (cf. 2 Kgs 4:2). Hence this custom was counted among necessities. Therefore the Lord means that he who fasts should not change his way of living, which is to anoint the head and wash the face.

Or, in another way, according to Chrysostom: The Lord speaks by way of excess, just as above, But when thou dost alms; as if to say: if it were fitting, you should do what hypocrites commonly do.

Thirdly, according to Augustine and also Chrysostom, the Lord speaks in a likeness, and this exposition is mystical. By "head" two things are understood: "The head of every man is Christ" (1 Cor 11:3). You anoint the head, then, when you bestow mercy on your neighbor: "What you did to one of these least" (Mt 25:40). Or the head of a man is his reason or spirit, according to Augustine, which is the man, as if to say: You should so afflict the flesh that the spirit within is refreshed by devotion: "Although our outer man is being destroyed, yet our inner man is being renewed day by day" (2 Cor 4:16).

He says, moreover, wash thy face, i.e., your conscience. For just as a man is rendered pleasing to men by an honest face, so he is pleasing to God by a pure conscience: "Those who love cleanness of heart" (Pr 22:11); "Is not this the fast that I have chosen?" (Is 58:6). And he says anoint thy head and not "wash," because Christ does not need washing, and neither does our conscience.

It is usual, therefore, to ask what He means, when He says: But you, when you fast, anoint your head, and wash your faces, that you appear not unto men to fast. For it would not be right in any one to teach (although we may wash our face according to daily custom) that we ought also to have our heads anointed when we fast. If, then, all admit this to be most unseemly, we must understand this precept with respect to anointing the head and washing the face as referring to the inner man. Hence, to anoint the head refers to joy; to wash the face, on the other hand, refers to purity: and therefore that man anoints his head who rejoices inwardly in his mind and reason. For we rightly understand that as being the head which has the pre-eminence in the soul, and by which it is evident that the other parts of man are ruled and governed. And this is done by him who does not seek his joy from without, so as to draw his delight in a fleshly way from the praises of men. For the flesh, which ought to be subject, is in no way the head of the whole nature of man. No man, indeed, ever yet hated his own flesh, as the apostle says, when giving the precept as to loving one's wife; but the man is the head of the woman, and Christ is the head of the man. Let him, therefore, rejoice inwardly in his fasting in this very circumstance, that by his fasting he so turns away from the pleasure of the world as to be subject to Christ, who according to this precept desires to have the head anointed. For thus also he will wash his face, i.e. cleanse his heart, with which he shall see God, no veil being interposed on account of the infirmity contracted from squalor; but being firm and steadfast, inasmuch as he is pure and guileless. Wash you, says He, make you clean; put away the evil of your doings from before my eyes. From the squalor, therefore, by which the eye of God is offended, our face is to be washed. For we, with open face beholding as in a glass the glory of the Lord, are changed into the same image.

Often also the thought of things necessary belonging to this life wounds and defiles our inner eye; and frequently it makes the heart double, so that in regard to those things in which we seem to act rightly with our fellowmen, we do not act with that heart wherewith the Lord enjoins us; i.e., it is not because we love them, but because we wish to obtain some advantage from them for the necessity of the present life. But we ought to do them good for their eternal salvation, not for our own temporal advantage. May God, therefore, incline our heart to His testimonies, and not to covetousness. For the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. But he who looks after his brother from a regard to his own necessities in this life, does not certainly do so from love, because he does not look after him whom he ought to love as himself, but after himself; or rather not even after himself, seeing that in this way he makes his own heart double, by which he is hindered from seeing God, in the vision of whom alone there is certain and lasting blessedness.

Vainglory can find a place not only in the splendor and pomp of worldly wealth but even in the sordid garment of sackcloth as well. It is then all the more dangerous because it is a deception under the pretense of service to God. When one dazzles by immoderate adornment of the body and its raiment or by the splendor of whatever else one may possess, by that very fact one is easily shown to desire ostentacious display. This person deceives nobody by a crafty semblance of holiness. But if, through extraordinary squalor and shabbiness, one is attracting others' attention to one's manner of professing Christianity, and if one is doing this of choice and not merely enduring it through necessity, then one may determine by one's other works whether one is doing it through an indifference toward needless adornment or through ambition of some kind. Indeed, the Lord has forewarned us to beware of wolves in sheep's clothing: "By their fruits you shall know them." Trials of one kind or another that cause these people to lose the very advantages they have gained through their dress or claimed to deny what they sought to gain by it will inevitably reveal whether it is a case of a wolf under a sheep's skin or a sheep under its own. But just as sheep ought not to change their skin even though wolves sometimes hide themselves beneath it, so a Christian ought not try to delight the eyes of others by needless adornment just because pretenders very often assume that scanty garb which necessity demands and assume it for the purpose of deceiving those who are less aware.

That thou appear not to men to fast. This is the reason. It should be understood of individual fasting, not of communal fasting. But to thy Father who is in secret, of eternity: "It is hidden from the eyes" (Job 28:21); or "in the secret" of conscience, because God dwells in us through faith (Eph 3:17). Will repay thee: "He will render to every man according to his works" (Rom 2:6); "Searching hearts and minds" (Ps 7:9).

Rightly, therefore, does he who is intent on cleansing our heart follow up what He has said with a precept. If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. But we would not understand heaven in this passage as anything corporeal, because everything corporeal is to be reckoned as earth. For he who lays up treasure for himself in heaven ought to despise the whole world. Hence it is in that heaven of which it is said, The heaven of heavens is the Lord's, i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abides; but heaven and earth shall pass away.

If someone does something with the intent of gaining earthly profit, that one's heart is upon the earth. How can a heart be clean while it is wallowing in the mud? On the other hand, if it be fastened upon heaven it will be clean, for whatever is heavenly is unpolluted. A thing becomes defiled if it is mixed with a baser substance, even though that other substance be not vile in its own nature. Gold, for example, is debased by pure silver if mixed with it. So also is our mind defiled by a desire for the things of earth, although the earth itself is pure in its own class and in its own order.

To be sure, the Enemy wants men to think of the Future too--just so much as is necessary for now planning the acts of justice or charity which will probably be their duty tomorrow. The duty of planning the morrow's work is today's duty; though its material is borrowed from the future, the duty, like all duties, is in the Present. This is not straw splitting. He does not want men to give the Future their hearts, to place their treasure in it. We do. His ideal is a man who, having worked all day for the good of posterity (if that is his vocation), washes his mind of the whole subject, commits the issue to Heaven, and returns at once to the patience or gratitude demanded by the moment that is passing over him. But we want a man hag-ridden by the Future--haunted by visions of an imminent heaven or hell upon earth--ready to break the Enemy's commands in the present if by so doing we make him think he can attain the one or avert the other--dependent for his faith on the success or failure of schemes whose end he will not live to see. We want a whole race perpetually in pursuit of the rainbow's end, never honest, nor kind, nor happy now, but always using as mere fuel wherewith to heap the altar of the future every real gift which is offered them in the Present.

When Macarius was living in Egypt, one day he came across a man who had brought a donkey to his cell and was stealing his possessions. As though he was a passer-by who did not live there, he went up to the thief and helped him to load the beast, and sent him peaceably on his way, saying to himself, 'We brought nothing into this world (1 Tim. 6:7) but the Lord gave; as He willed, so it is done: blessed be the Lord in all things.'

This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.

Thus, after He hath 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 also how great mercy we must show, when He saith, "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 thine adversary;" and after that again, "If any one will sue thee at the law and take thy coat, give him thy cloak also;" but here, that which is much greater than all these. For there His meaning was, "if thou 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 thee, 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 neither here hath 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. However He doth 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.

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," saith 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 thee, 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 thy wealth for others, and often for thy 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 thou 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 thee a place beyond molestation, though he lead thee out into the very desert, promising security in the keeping of thy wealth,-thou art not slow nor backward; thou hast confidence in him, and puttest out thy goods there; but when it is God instead of men who makes thee this promise, and when He sets before thee not the desert, but Heaven, thou acceptest the contrary. Yet surely, how manifold soever be their security below, thou canst never become free from the care of them. I mean, though thou lose them not, thou wilt never be delivered from anxiety lest thou lose. But there thou wilt undergo none of these things: and mark, what is yet more, thou dost not only bury thy 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 thee fruits which never die.

Saying, Lay not up for yourselves treasure on earth, He adds, where rust and moth destroy, in order to show the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men.

"Lay not up for yourselves treasures upon earth, where the moth and the rust corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven where the moth and the rust do not corrupt, and where thieves break not through nor steal." And it is evident that this commandment is not applicable to solitaries and to those who are perfect, for how could "Lay not up for thyself treasure upon earth" be said to him to whom it was commanded, "Take no thought for the morrow?" And how could the words, "Lay up for yourselves treasures in heaven of your alms," apply to the man to whom it was said, "Thou shalt not possess two coats, nor wallet, nor cloak, nor money in the wallet." And what hath the thief who stealeth, or the moth which destroyeth to do with him to whom it is commanded that, save himself, he should possess nothing?

As the Lord had above taught nothing concerning alms, or prayer, or fasting, but had only checked a pretence of them, He now proceeds to deliver a doctrine of three portions, according to the division which He had before made, in this order. First, a counsel that alms should be done; second, to show the benefit of almsgiving; third, that the fear of poverty should be no hindrance to our purpose of almsgiving.

Another reading is, Where moth and banqueting consume. For a threefold destruction awaits all the goods of this life. They either decay and are eaten of moths as cloth; or are consumed by their master's luxurious living; or are plundered by strangers, either by violence, or pilfering, or false accusation, or some other unjust doing. For all may be called thieves who hasten by any unlawful means to make other men's goods their own. But you will say, Do all who have these things, perforce lose them? I would answer by the way, that if all do not, yet many do. But ill-hoarded wealth, you have lost spiritually if not actually, because it profits you not to your salvation.

(ap. Anselm.) Here are three precepts according to the three different kinds of wealth. Metals are destroyed by rust, clothes by moth; but as there are other things which fear neither rust nor moth, as precious stones, He therefore names a common damage, that by thieves, who may rob wealth of all kinds. a

Allegorically; Rust denotes pride which obscures the brightness of virtue. Moth which privily eats out garments, is jealousy which frets into good intention, and destroys the bond of unity. Thieves denote heretics and demons, who are ever on the watch to rob men of their spiritual treasure.

"Lay not up for yourselves treasures upon earth, where moth and corruption doth destroy, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor corruption doth destroy, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also." Having first cast out the sickness of vainglory by what He said before, now He speaks about non-possessiveness. For men possess more than they need because of vainglory. He shows how unprofitable earthly treasure is: moth and corruption consume food and clothing, and thieves steal gold and silver. And then, so that no one should say to Him that not all treasure is stolen, Jesus says, even if nothing is lost in this manner, are you not wretched for being nailed down by your worries over wealth? This is why He says, "Where your treasure is, there will your heart be also."

Lay not up to yourselves treasures. Above, the Lord determined that we should not do works for the sake of glory. Here he teaches that we should not set riches as the end of our good works. For there are two evils — covetousness and vainglory — which follow upon each other. For many seek riches not for necessity but for display. Or it can be continued thus: The Lord above did not teach or exhort us to give alms or to pray, but he taught the manner of doing these things. Now he wishes to lead us to do these works: first, almsgiving; secondly, prayers, at the words Ask (Mt 7:7); thirdly, fasting, at the words Narrow is the way (Mt 7:14).

Or, in another way: Above he taught that we should give alms and fast not for glory; here he wishes further to show that "no man can serve two masters." But the first interpretation is more consonant with the text and is Chrysostom's. According to this sense, therefore, since all come to the same thing, he does two things: first, he teaches us to avoid excessive concern for riches; secondly, solicitude about necessities, at the words Therefore I say to you.

Regarding the first, he does two things. First, he warns us not to accumulate superfluous riches and proves it from the reason of their instability; secondly, from the harm that results, at the words For where thy treasure is.

Regarding the first, he does two things. First, he sets forth the instability of earthly riches; secondly, he sets forth the stability of heavenly riches, which we ought to accumulate, at the words But lay up to yourselves treasures.

He says, therefore, first: I say that we should not do good works for earthly glory, but neither should we accumulate riches, and this is Lay not up, etc., on earth, i.e., in any earthly thing. But according to this, it seems that kings and bishops act against this precept. But it must be said that two things are to be understood in a treasure, namely, abundance, which is twofold — necessary and superfluous. For a private man, it is superfluous to accumulate royal riches; but for a king it is not, because he needs them for the guardianship and defense of the kingdom. Hence what is forbidden is to accumulate riches beyond the necessity of one's person or office. The other thing understood in a treasure is the trust that is placed in riches, and this too is forbidden; and this is Lay not up to yourselves treasures: "Charge the rich of this world" (1 Tim 6:17); "They treasure up silver and gold" (Bar 3:17).

Consequently, he shows the instability: Where the rust and moth consume. And he sets forth three ways in which riches are literally destroyed: for riches are either held in metals, or in garments, or in gems and the like. Metals are consumed by rust; garments by moths; thieves carry off gems. Or, in another way: another reading has where the moth and they are consumed and consumption destroys; and Chrysostom expounds this: temporal things are destroyed in three ways — on the part of the things themselves, because from the garment the moth proceeds; from the extravagance of the possessor, hence he says they consume; from outsiders, hence he says thieves. But it could be said that this does not always happen; and Chrysostom says that even if it does not always happen, yet it frequently does; and even if it does not happen frequently, yet it is possible; and this is what the Lord wishes to argue, because he teaches us to place hope in things perpetual and stable: "What the locust left, the swarming locust has eaten" (Joel 1:4). Mystically, rust appears, but the moth is hidden; hence by "rust" can be understood carnal sins, and by "moth" spiritual sins. For some sins are committed against oneself, and this is understood by rust and moth; some cause scandal to another, and this by thieves. Or, in another way: rust dims what is beautiful, hence it can represent pride, which lies in ambush against good works to destroy them. As bronze, the moth corrodes garments, which are exterior works consumed by envy: "As a worm in wood" (Pr 25:20). Demons, moreover, when they cannot deceive, stealthily draw one to vainglory, and this is where thieves.

If, therefore, the heart be on earth, i.e. if one perform anything with a heart bent on obtaining earthly advantage, how will that heart be clean which wallows on earth? But if it be in heaven, it will be clean, because whatever things are heavenly are clean. For anything becomes polluted when it is mixed with a nature that is inferior, although not polluted of its kind; for gold is polluted even by pure silver, if it be mixed with it: so also our mind becomes polluted by the desire after earthly things, although the earth itself be pure of its kind and order. But we would not understand heaven in this passage as anything corporeal, because everything corporeal is to be reckoned as earth. For he who lays up treasure for himself in heaven ought to despise the whole world. Hence it is in that heaven of which it is said, "The heaven of heavens is the Lord's," i.e. in the spiritual firmament: for it is not in that which is to pass away that we ought to fix and place our treasure and our heart, but in that which ever abideth; but heaven and earth shall pass away.

By heaven in this place I understand not the material heavens, for every thing that has a body is earthly. But it behoves that the whole world be despised by him who lays up his treasure in that Heaven, of which it is said, The heaven of heavens is the Lord's, (Ps. 115:16.) that is, in the spiritual firmament. For heaven and earth shall pass away; (Mat. 24:35.) but we ought not to place our treasure in that which passes away, but in that which abides for ever.

But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.

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 first, what things they most fear, from these He urges them. For "of what art thou afraid?" saith He: "lest thy goods should be spent, if thou 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 saith 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. And on either hand He attracts them. For He said not only, "If thou give alms, it is preserved:" but He threatened also the opposite thing, that if thou give not, it perishes.

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 thou wilt, thou wilt be unable to check this harm.

"What then, doth 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.

Seest thou 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 dost thou desire riches?" saith He; "is it not that thou mayest enjoy pleasure and luxury? Why now, this above all things thou wilt 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, with what intent dost thou bury it in the earth? That it may be kept in safety? But here too again it is the contrary, saith He.

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," saith He, "dost thou so pray and give alms? for love of the glory that may be had from men? then do not pray thus," saith He, "and so thou shalt obtain it in the day that is to come:"-so He hath taken captive the covetous man also, by those things for which he was most earnest. Thus: "what wouldest thou?" saith He, "to have thy wealth preserved, and to enjoy pleasure? Both these things I will afford thee in great abundance, if thou lay up thy gold in that place, where I bid thee."

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; but for the present, even here He hath strikingly intimated the same, by representing him as darkened who is beside himself in this way.

Which then is better? To place it on earth where its security is doubtful, or in Heaven where it will be certainly preserved? What folly to leave it in this place whence you must soon depart, and not to send it before you thither, whither you are to go? Therefore place your substance there where your country is.

Having set forth earthly instability, he sets forth the stability of the heavenly treasure. Hence lay up to yourselves treasures, i.e., accumulate a multitude of rewards in the heavenly places. And it should be noted, according to Augustine, that this is not to be understood of the corporeal heaven, because we should not fix our heart on any evil corporeal thing, nor have our treasure there. Hence in heaven should be understood as in spiritual goods, i.e., in God himself: "The heaven of heaven is the Lord's" (Ps 115:16). And he says "treasure" because if a carnal man wishes to accumulate more and more on earth, it should not suffice him to have just any state in heavenly things, but he should have a greater reward; and therefore he says treasure, i.e., be rich in rewards. And he says to yourselves, because as Job (35:7) says: "If you act justly, what do you give him?" How one should treasure up is shown in Luke 19 (Mt 19:21): "If you wish to be perfect." Therefore one treasures up through almsgiving, and therefore Chrysostom says that here he urges almsgiving. This treasure is incorruptible because it has no corruption from within — neither rust on the part of the body: "This corruptible must put on incorruptibility" (1 Cor 15:53); nor on the part of the soul: "Your people shall all be righteous" (Is 60:21); nor from without, i.e., from adversaries, that is, demons — and this is "where thieves break through" — neither secretly nor openly: "They shall not hurt nor destroy" (Is 11:9).

There are some widows which esteem gain their business; and since they ask without shame, and receive without being satisfied, render the generality more backward in giving. For when they ought to be content with their subsistence from the Church, as having moderate desires, on the contrary, they run from one of their neighbours' houses to another, and disturb them, heaping up to themselves plenty of money, and lend at bitter usury, and are only solicitous about mammon, whose bag is their god; who prefer eating and drinking before all virtue, saying, "Let us eat and drink, for to-morrow we die;" who esteem these things as if they were durable and not perishing things. For she that uses herself to nothing but talking of money, worships mammon instead of God,-that is, is a servant to gain, but cannot be pleasing to God, nor resigned to His worship; not being able to intercede with Him continuously on account that her mind and disposition run after money: for "where the treasure is, there will the heart be also." For she is thinking in her mind whither she may go to receive, or that a certain woman her friend has forgot her, and she has somewhat to say to her. She that thinks of such things as these will no longer attend to her prayers, but to that thought which offers itself; so that though sometimes she would pray for anybody, she will not be heard, because she does not offer her petition to the Lord with her whole heart, but with a divided mind.

For if any does a work with the mind of gaining thereby an earthly good, how will his heart be pure while it is thus walking on earth? For any thing that is mingled with an inferior nature is polluted therewith, though that inferior be in its kind pure. Thus gold is alloyed when mixed with pure silver; and in like manner our mind is defiled by lust of earthly things, though earth is in its own kind pure.

(Verse 21) For where your treasure is, there your heart will be also. This applies not only to money, but also to all passions and possessions. The stomach is the god of gluttons: there it has its heart, where its treasure is. The treasure of the luxurious is feasts. For the lascivious, it is playfulness; for the lover, it is desire. Everyone serves the one by whom he is conquered (2 Peter 2:19).

On this account then He adds another argument, which I have already mentioned, saying, "Where the man's treasure is, there is his heart also."

For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think on aught 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 thee, thou wilt not be able to hear any of those things which concern thee, whilst thy 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 thee, thou hast this one employment continually, to keep for others what thou hast laid up. Than this what can be more wretched?

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 hath 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.

He now teaches the benefit of almsgiving. He who places his treasure on earth has nothing to look for in Heaven; for why should he look up to Heaven where he has nothing laid up for himself? Thus he doubly sins; first, because he gathers together things evil; secondly, because he has his heart in earth; and so on the contrary he does right in a twofold manner who lays up his treasure in Heaven.

The mind compasses the whole man about, and whither it wills it carries him. But where thy heart shall be, there shall be thy treasure. Be there our heart, then, where we would have our treasure.

For where thy treasure is. Here he wishes to show that we should treasure up in heaven and not on earth, first because of the harm that results, which is twofold. The first is the distraction of the heart; the second, alienation from God, at the words No man can serve two masters. Regarding the first, he does two things. First, he sets forth the harm of the distraction of the heart; secondly, he shows the magnitude of this harm, at the words The light of thy body.

He says, therefore: I said that thieves break through, etc. But there remains another disadvantage. Hence, where thy treasure is. For where the love is, there is the eye: "We look not at the things which are seen" (2 Cor 4:18); but these do the opposite: "The eyes of a fool are in the ends of the earth" (Pr 17:24).

Say to the daughter of Zion, "Behold, your king will come to you, gentle, and sitting upon a donkey, and its foal, the offspring of a beast of burden." The daughter of Zion is the church of the faithful, a figure of the heavenly Jerusalem, which is the mother of us all, of which there then existed a sizeable group among the people of Israel. They had a king who was gentle, for it was not God's pleasure to give an earthly kingdom to the powerful, but a heavenly kingdom to the gentle.

And immediately upon entering it, you will find a colt tied, upon which no man has yet sat. Untie it and bring it. And if anyone says to you: What are you doing? say: Because the Lord needs it, and immediately he will send it here. Entering the world, the holy preachers found the people of the nations ensnared by the bonds of perfidy. For each was bound by the cords of their sins; not only of the nations, but also of the Jews. For all have sinned and fall short of the glory of God (Rom. III). Therefore, in Matthew, the donkey together with the colt is found tied. The donkey, indeed, which was yoked and tamed, represents the Synagogue that bore the yoke of the law, while the colt of the donkey, untamed and free, signifies the people of the nations. Upon which no man has yet sat, because no rational teacher had yet applied the restraining bridle of correction, by which he might compel the tongue to refrain from evil or to go on the narrow path of life, or provided the garments of salvation by which they would be spiritually warmed, through beneficial advice for the people of the nations. A man would sit upon it if any rational person corrected its foolishness by suppressing it. Therefore, not unreasonably can the two disciples assigned to present the animals to the Lord be understood as the two orders of preachers, one directed to the Gentiles, the other to the circumcision.

(in Marc. 3, 41) But in what way He sent His disciples and for what purpose is shown in these words, And saith unto them, Go your way into the village over against you.

(ubi sup.) But He sent His disciples to a hold, which was over against them, that is, He appointed doctors to penetrate into the ignorant parts of the whole world, into, as it were, the walls of the hold placed against them.

(ubi sup.) For the colt of the ass, wanton and unshackled, denotes the people of the nations, on whom no man had yet sat, because no wise doctor had, by teaching them the things of salvation, put upon them the bridle of correction, to oblige them to restrain their tongues from evil, or to compel them into the narrow path of life.

"Untie the donkey and bring it to me." He began with a manger and finished with a donkey, in Bethlehem with a manger, in Jerusalem with a donkey.

And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass."

Note that the place where the ass was found tied was a village, and a village without a name. For in comparison with the great world in heaven, the whole earth is a village.

Now consider how many things the Lord foretold to His disciples, that they should find a colt; wherefore it goes on, And as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat, loose him, and bring him; and that they should be impeded in taking it, wherefore there follows, And if any man say unto you, Why do ye this? say ye, The Lord hath need of him; and that on saying this, they should be allowed to take him; wherefore there follows, And straightway he will send him hither; and as the Lord had said, so it was fulfilled. Thus it goes on: And they went their way, and found the colt tied by the door without, in a place where two ways meet; and they loose him.