Homilies on the Gospel of St. Matthew

² And when He had said, “not to do it before men,” He added, “to be seen of them.” And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it has great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting you free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer.

That is, that you may not say, “What? Am I then the worse, should another see?”— “it is not this,” says He, “that I am seeking, but the mind that is in you, and the tone of what you do.” For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men's acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being.

“For you have no reward,” says He, “with your Father which is in Heaven.”

Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.

“Therefore when you do your alms,” says He, “do not sound a trumpet before you, as the hypocrites do.”

Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby.

And well has He called them “hypocrites” for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.

It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.

Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act. How then ought we to do our alms?

“Let not your left hand know,” says He, “what your right hand does.”

Here again His enigmatical meaning is not of the hands, but He has put the thing hyperbolically. As thus: “If it can be,” says He, “for yourself not to know it, let this be the object of your endeavor; that, if it were possible, it may be concealed from the very hands that minister.” It is not, as some say, that we should hide it from wrong-headed men, for He has here commanded that it should be concealed from all.

And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,

“Your Father which sees in secret shall reward you openly.”

Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. “For what,” says He, “do you wish? Is it not to have some to be spectators of what is going on? Behold then, you have some; not angels, nor archangels, but the God of all.” And if you desire to have men also as spectators, neither of this desire does He deprive you at the fitting season, but rather in greater abundance affords it unto you. For, if you should now make a display, you will be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if you take pains to lie hidden now, God Himself will then proclaim you in the presence of the whole universe. Wherefore above all, if you will have men see your good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn you as vainglorious; when they see you crowned, so far from condemning, they will even admire you, all of them. When therefore by waiting a little, you may both receive a reward, and reap greater admiration; consider what folly it is to cast yourself out of both these; and while you are seeking your reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father has the power both to crown and to punish.

And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.

3. “And when you pray,” says He, “you shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward.”

“But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret.”

These too again He calls “hypocrites,” and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who has power to grant his request. But if you leave this one, and go about wandering and casting around your eyes everywhere, you will depart with empty hands. For this was your own will. Wherefore He said not, “such shall not receive a reward,” but, “they have it out:” that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompence that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.

But mark, I pray you, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.

Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, “Enter into your closet.”