Matthew 6:22-33
The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
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HOMILY XX.(1) OF ST. JOHN CHRYSOSTOM ON THE GOSPEL ACCORDING TO ST. MATTHEW
(excerpt)
"The light of the body is the eye."
What He saith 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 thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing it to all that is below, thou wilt not escape: "For wheresoever thy treasure may be, there is thine heart also." As then, laying up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou do this upon earth, thou wilt experience the contrary.
But if the saying be obscure to thee, hear what comes next in order. "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee 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 thou knowest not," saith 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 thou wouldest not choose to wear gold, and to be clad in silken garments, thine eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose this health or waste it, all thy life besides will do thee 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, thy 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 hath quenched the understanding hath confounded all his doings in this life. Wherefore He saith, "If the light that is in thee be darkness, how great is the darkness?"
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, 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 thee 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 saith, 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.
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 thou corrupt the mind (which hath power to put down our passions), although thou set it by a treasure, so far from doing it any good, thou hast inflicted the very greatest loss, and hast harmed thy whole soul.
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.
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 hath been ill spent beforehand.
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 hath 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 hath 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 give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If thou learn how thou wast blinded. How then wast thou blinded? By thy wicked desire. For the love of money, like an evil humor which hath collected upon a clear eyeball, hath caused the cloud to become thick.
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.
But if thou tellest me of the time, and the delay of the recompence, I too can point out and tell how much thou receivest back even here: and besides all this, from the very things of this life, I will try to convict thee of making this excuse to no purpose. I mean, that even in the present life thou providest many things which thou art not thyself to enjoy; and should any one find fault, thou pleadest thy children and their children, and so thinkest thou hast found palliation enough for thy superfluous labors. For when in extreme old age thou art building splendid houses, before the completion of which (in many instances) thou wilt have departed; when thou plantest trees, which will bear their fruit after many years; when thou art buying properties and inheritances, the ownership of which thou wilt acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof thou wilt not reap; is it indeed for thine own sake, or for those to come after, that thou art so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though thou art by this delay to lose all the reward of thy labors: but there, because of such waiting to be altogether torpid; and this, although it bring thee the greater gain, and although it convey not thy good things on to others, but procure the gifts for thyself.
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 hath 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 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 then all these things, let us betake ourselves unto the preparation for our departure hence.
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, or Noah, or Job, or Daniel.
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.
--------------------------------------------------------------
HOMILY XX.(1) OF ST. JOHN CHRYSOSTOM ON THE GOSPEL ACCORDING TO ST. MATTHEW
(excerpt)
"The light of the body is the eye."
What He saith 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 thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing it to all that is below, thou wilt not escape: "For wheresoever thy treasure may be, there is thine heart also." As then, laying up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou do this upon earth, thou wilt experience the contrary.
But if the saying be obscure to thee, hear what comes next in order. "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee 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 thou knowest not," saith 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 thou wouldest not choose to wear gold, and to be clad in silken garments, thine eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose this health or waste it, all thy life besides will do thee 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, thy 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 hath quenched the understanding hath confounded all his doings in this life. Wherefore He saith, "If the light that is in thee be darkness, how great is the darkness?"
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, 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 thee 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 saith, 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.
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 thou corrupt the mind (which hath power to put down our passions), although thou set it by a treasure, so far from doing it any good, thou hast inflicted the very greatest loss, and hast harmed thy whole soul.
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.
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 hath been ill spent beforehand.
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 hath 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 hath 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 give heed unto Him exactly, that though late we may at length recover our sight. And how may one recover sight? If thou learn how thou wast blinded. How then wast thou blinded? By thy wicked desire. For the love of money, like an evil humor which hath collected upon a clear eyeball, hath caused the cloud to become thick.
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.
But if thou tellest me of the time, and the delay of the recompence, I too can point out and tell how much thou receivest back even here: and besides all this, from the very things of this life, I will try to convict thee of making this excuse to no purpose. I mean, that even in the present life thou providest many things which thou art not thyself to enjoy; and should any one find fault, thou pleadest thy children and their children, and so thinkest thou hast found palliation enough for thy superfluous labors. For when in extreme old age thou art building splendid houses, before the completion of which (in many instances) thou wilt have departed; when thou plantest trees, which will bear their fruit after many years; when thou art buying properties and inheritances, the ownership of which thou wilt acquire after a long time, and art eagerly busy in many other such things, the enjoyment whereof thou wilt not reap; is it indeed for thine own sake, or for those to come after, that thou art so employed? How then is it not the utmost folly, here not at all to hesitate at the delay of time; and this though thou art by this delay to lose all the reward of thy labors: but there, because of such waiting to be altogether torpid; and this, although it bring thee the greater gain, and although it convey not thy good things on to others, but procure the gifts for thyself.
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 hath 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 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 then all these things, let us betake ourselves unto the preparation for our departure hence.
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, or Noah, or Job, or Daniel.
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.
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