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everything troubling this good olive tree. Wherefore He says: Take heed that you do not do your alms before men. For that previously mentioned is the almsgiving of God. And having said, Do not do [it] before men, He added, To be seen by them. And it seems that the same thing has been said a second time; but if one pays close attention, it is not the same thing, but this is one thing, and that another, and it holds great security, and ineffable care and sparingness. For it is possible for one doing [it] before men, not to do it to be seen; and again, for one not doing [it] before men, to do it to be seen. Therefore He both punishes and crowns not simply the deed, but the intention. For if this precision were not added, this would have made many more hesitant about the giving of alms, because it is not always possible everywhere to do it secretly. For this reason, releasing you from this necessity, He defines both the loss and the reward not by the outcome of the act, but by the choice of the doer. For so that you might not say, "What am I to do, if another sees?" "I am not looking for this," He says, "but your thought, and the manner of the doing." For He wants to mold the soul, and to free it from every disease. Having forbidden, therefore, doing things for display, and having taught the loss from this—doing this in vain and for no purpose—He again raises their minds, reminding them of the Father and of heaven, so that He might not only touch upon the loss, but also make them ashamed by the memory of Him who begot them. For you have no reward, He says, with your Father who is in heaven. And He did not stop here, 57.275 but also proceeds further, and through other things works a great dissuasion. For just as above He set forth tax collectors and Gentiles, shaming those who imitate them by the quality of the person; so also here, the hypocrites. When therefore you do, He says, alms, do not sound a trumpet before you, as the hypocrites do. Not that they had trumpets, but He wants to show their great madness with the word of this metaphor, in this way satirizing and parading them. And He rightly called them hypocrites. For the mask was of almsgiving; but the thought, of cruelty and inhumanity. For they do not act out of pity for their neighbors, but so that they themselves might enjoy glory; which was a mark of extreme cruelty, to seek honor while another is perishing from hunger, and not to relieve the calamity. It is not, therefore, the giving of alms, but the giving as one ought that is sought, and for this reason to give. 2. Having thus sufficiently satirized them, and rebuked them, so that even the hearer is ashamed, He again corrects the intention that is sick with such things; and having said how one ought not to act, He shows again how one ought to act. How then ought one to act? Let not your left hand know, He says, what your right hand is doing. Again here He is not alluding to hands, but has set it forth hyperbolically. "For if it is possible," He says, "to be ignorant of yourself, let this be your great concern, even if it is possible to escape the notice of the very hands that minister." Not as some say, that one must hide from sinister people; for here He commanded to be hidden from all. Then also consider how great the reward is. For since He spoke of the punishment from there, He shows also the honor from here, pushing them from both sides, and leading them to lofty doctrines. For He also persuades us to know that God is present everywhere; and that our affairs do not stop at the present life, but a more fearsome tribunal awaits us from hence, and the accounts of all things done, and honors and punishments; and that no one, doing anything, small or great, will be hidden, even if he seems to escape the notice of men. For He alluded to all these things when He said, Your Father, who sees in secret, will reward you in the open; establishing for him a great and solemn theater, and giving him with great abundance the very thing he desires. "For what do you want?" He says. "Not to have some spectators of what is done?" Behold then, you have, not angels, nor archangels, but the God of all. But if you also desire to have men as spectators, He does not deprive you of this desire at the proper time

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ἐνοχλοῦντα τῇ καλῇ ταύτῃ ἐλαίᾳ πάντα. ∆ιό φησι· Προσέχετε τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων. Ἐκείνη γὰρ ἡ ἔμπροσθεν εἰρημένη, τοῦ Θεοῦ ἐστιν ἐλεημοσύνη. Καὶ εἰπὼν, Μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, ἐπήγαγε, Πρὸς τὸ θεαθῆναι αὐτοῖς. Καὶ δοκεῖ μὲν δεύτερον εἰρῆσθαι τὸ αὐτό· ἂν δέ τις ἀκριβῶς προσέχῃ, οὐκ ἔστι τὸ αὐτὸ, ἀλλ' ἕτερον τοῦτο, καὶ ἕτερον ἐκεῖνο, καὶ πολλὴν ἔχει τὴν ἀσφάλειαν, καὶ ἄφατον τὴν κηδεμονίαν καὶ τὴν φειδώ. Ἔστι γὰρ καὶ ἔμπροσθεν τῶν ἀνθρώπων ποιοῦντα, μὴ πρὸς τὸ θεαθῆναι ποιεῖν· καὶ μὴ ποιοῦντα ἔμπροσθεν πάλιν, πρὸς τὸ θεαθῆναι ποιεῖν. ∆ιόπερ οὐχ ἁπλῶς τὸ γινόμενον, ἀλλὰ τὴν γνώμην καὶ κολάζει καὶ στεφανοῖ. Εἰ γὰρ μὴ αὐτὴ ἡ ἀκρίβεια προσκειμένη ἦν. πολλοὺς ἂν τοῦτο ὀκνηροτέρους ἐποίησε περὶ τὴν τῆς ἐλεημοσύνης δόσιν, διὰ τὸ μὴ πανταχοῦ πάντως δυνατὸν εἶναι λανθανόντως ποιεῖν. ∆ιὰ τοῦτο ἀπολύων σε τῆς ἀνάγκης ταύτης, οὐ τῷ τέλει τοῦ πράγματος, ἀλλὰ τῇ προαιρέσει τοῦ ποιοῦντος, καὶ τὴν ζημίαν καὶ τὸν μισθὸν ὁρίζει. Ἵνα γὰρ μὴ λέγῃς· Τί γὰρ ἐγὼ πάθω, ἂν ἕτερος ἴδῃ; Οὐ τοῦτο ζητῶ, φησὶν, ἀλλὰ τὴν διάνοιαν τὴν σὴν, καὶ τὸν τρόπον τοῦ γινομένου. Τὴν γὰρ ψυχὴν διαπλάσαι βούλεται, καὶ παντὸς ἀπαλλάξαι νοσήματος. Ἀπαγορεύσας τοίνυν τὸ πρὸς ἐπίδειξιν ποιεῖν, καὶ τὴν ἐκ τούτου ζημίαν διδάξας, τὸ μάτην καὶ εἰκῆ τοῦτο ποιεῖν, πάλιν αὐτῶν ἐγείρει τὰ φρονήματα, τοῦ Πατρὸς ἀναμνήσας καὶ τοῦ οὐρανοῦ, ἵνα μὴ τῇ ζημίᾳ μόνῃ καθάψηται, ἀλλὰ καὶ τῇ μνήμη τοῦ γεγεννηκότος ἐντρέψῃ. Οὐκ ἔχετε γὰρ μισθὸν, φησὶ, παρὰ τῷ Πατρὶ ὑμῶν τῷ ἐν οὐρανοῖς. Καὶ οὐδὲ ἐνταῦθα 57.275 ἔστη, ἀλλὰ καὶ περαιτέρω πρόεισι, καὶ δι' ἑτέρων πολλὴν τὴν ἀποτροπὴν ἐργαζόμενος. Ὥσπερ γὰρ ἀνωτέρω τελώνας καὶ ἐθνικοὺς τέθεικε, τῇ ποιότητι τοῦ προσώπου καταισχύνων τοὺς μιμουμένους· οὕτω καὶ ἐνταῦθα τοὺς ὑποκριτάς. Ὅταν οὖν ποιῇς, φησὶν, ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταί. Οὐχ ὅτι σάλπιγγας εἶχον ἐκεῖνοι, ἀλλὰ τὴν πολλὴν αὐτῶν ἐπιδεῖξαι βούλεται μανίαν τῇ λέξει τῆς μεταφορᾶς ταύτης, κωμῳδῶν ταύτῃ καὶ ἐκπομπεύων αὐτούς. Καὶ καλῶς ὑποκριτὰς εἶπε. Τὸ μὲν γὰρ προσωπεῖον, ἐλεημοσύνης ἦν· ἡ δὲ διάνοια, ὠμότητος καὶ ἀπανθρωπίας. Οὐ γὰρ διὰ τοὺς πλησίον ἐλεεῖν ποιοῦσιν, ἀλλὰ διὰ τὸ δόξης ἀπολαύειν αὐτούς· ὅπερ ἐσχάτης ἦν ὠμότητος, ἑτέρου λιμῷ διαφθειρομένου φιλοτιμίαν ζητεῖν, καὶ μὴ λύειν τὴν συμφοράν. Οὐκ ἄρα τὸ δοῦναι ἐλεημοσύνην, ἀλλὰ τὸ ὡς χρὴ δοῦναί ἐστι τὸ ζητούμενον, καὶ διὰ τοῦτο δοῦναι. βʹ. Κωμῳδήσας τοίνυν ἐκείνους ἱκανῶς, καὶ καθαψάμενος αὐτῶν, ὡς καὶ αἰσχυνθῆναι τὸν ἀκροατὴν, διορθοῦται πάλιν τὴν τὰ τοιαῦτα νοσοῦσαν γνώμην· καὶ εἰπὼν πῶς δεῖ μὴ ποιεῖν, δείκνυσι πάλιν πῶς δεῖ ποιεῖν. Πῶς οὖν δεῖ ποιεῖν; Μὴ γνώτω, φησὶν, ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου. Πάλιν ἐνταῦθα οὐ χεῖρας αἰνίττεται, ἀλλ' ὑπερβολικῶς αὐτὸ τέθεικεν. Εἰ γὰρ οἷόν τέ ἐστι, φησὶ, σεαυτὸν ἀγνοῆσαι, περισπούδαστον ἔστω σοι τοῦτο, κἂν αὐτὰς δυνατὸν ᾖ τὰς διακονουμένας χεῖρας λαθεῖν. Οὐχ ὥς τινές φασιν, ὅτι τοὺς σκαιοὺς δεῖ κρύπτειν ἀνθρώπους· πάντας γὰρ ἐνταῦθα λανθάνειν ἐκέλευσεν. Εἶτα καὶ ὁ μισθὸς ἐννόησον ὅσος. Ἐπειδὴ γὰρ εἶπε τὴν ἐκεῖθεν κόλασιν, δείκνυσι καὶ τὴν ἐντεῦθεν τιμὴν, ἑκατέρωθεν αὐτοὺς ὠθῶν, καὶ εἰς ὑψηλὰ ἄγων διδάγματα. Καὶ γὰρ πείθει εἰδέναι, ὅτι πανταχοῦ πάρεστιν ὁ Θεός· καὶ ὅτι οὐ μέχρι τοῦ παρόντος βίου ἕστηκε τὰ ἡμέτερα, ἀλλὰ καὶ φοβερώτερον ἡμᾶς ἐντεῦθεν ἐκδέξεται δικαστήριον, καὶ αἱ τῶν πεπραγμένων εὐθῦναι ἁπάντων, καὶ τιμαὶ καὶ κολάσεις· καὶ ὅτι οὐδὲν, οὐ μικρὸν, οὐ μέγα τις ποιῶν λήσεται, κἂν δόξῃ τοὺς ἀνθρώπους λανθάνειν. Ταῦτα γὰρ ἅπαντα ᾐνίξατο εἰπών· Ὁ Πατήρ σου, ὁ βλέπων ἐν τῷ κρυπτῷ, ἀποδώσει σοι ἐν τῷ φανερῷ· μέγα καὶ σεμνὸν αὐτῷ καθίζων θέατρον, καὶ ὅπερ ἐπιθυμεῖ, τοῦτο μετὰ πολλῆς αὐτῷ διδοὺς τῆς περιουσίας. Τί γὰρ βούλει; φησίν· οὐχὶ θεατὰς ἔχειν τῶν γινομένων τινάς; Ἰδοὺ τοίνυν ἔχεις, οὐχὶ ἀγγέλους, οὐδὲ ἀρχαγγέλους, ἀλλὰ τὸν τῶν ὅλων Θεόν. Εἰ δὲ καὶ ἀνθρώπους ἐπιθυμεῖς ἔχειν θεωροὺς, οὐδὲ ταύτης σε ἀποστερεῖ τῆς ἐπιθυμίας καιρῷ