Homilies on the Gospel of St. Matthew

Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He says, “Lay not up treasure.” For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first, “Blessed are the merciful;” and after this, “Agree with your adversary;” and after that again, “If any one will sue you at the law and take your coat, give him your cloak also;” but here, that which is much greater than all these. For there His meaning was, “if you see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;” but here, supposing neither adversary nor any one at law with you, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need.

And neither here has He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. However He does not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.

For after He had said, “Lay not up treasures upon the earth,” He added, “where moth and rust does corrupt, and where thieves break through and steal.”

For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And neither at this point does He stop, but adds also another argument.

And first, what things they most fear, from these He urges them. For “of what are you afraid?” says He: “lest your goods should be spent, if you give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them.”

However, for a time He says it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent.

And on either hand He attracts them. For He said not only, “If you give alms, it is preserved:” but He threatened also the opposite thing, that if you give not, it perishes.

And see His unspeakable prudence. For neither did He say, “Thou dost but leave them to others;” since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, “the moth” and “the rust.” For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what you will, you will be unable to check this harm.

“What then, does moth make away with the gold?” Though not moth, yet thieves do. “What then, have all been despoiled?” Though not all, yet the more part.