9. And I say to you, Make to yourselves friends of the mammon of unrighteousness; that, when you fail, they may receive you into everlasting habitations.
10. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.
11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
12. And if you have not been faithful in that which is another man's, who shall give you that which is your own?
13. No servant 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. You cannot serve God and mammon.
GREG. In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, d/lake to yourselves friends of the man of unrighteousness, &c.
AUG. That which the Hebrews call mammon, in Latin is "riches." As if He said, "Make to yourselves friends of the riches of unrighteousness." Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labors. For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, If have taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there are some in which Job when naked abounded, when he had his hears full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security.
AUG. Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fullness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual.
AMBROSE. Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.
BASIL; Or if you have succeeded to a patrimony, you receive what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that your father has not been guilty of exaction, whence have you your money? If indeed you answer, "From myself;" you are ignorant of God, not having the knowledge of your Creator; but if, "From God," tell me the reason for which you receive it. Is not the earth and the fullness thereof the Lord's? If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.
THEOPHYL. Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when you fail, they may receive you into everlasting habitations.
GREG. But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon he needy.
AUG. For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings.
AUG. We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods.
AMBROSE; Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favor of angels and all the saints.
CHRYS. Mark also that He said not, "that they may receive you into their own habitations." For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skillful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.
CYRIL; Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.
Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore you have not been faithful in the unrighteousness mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul?
But that our Lord's words incline to this meaning is plain from the following; for He says, And if you have not been faithful in that which is another man's who shall give you that which is your own?
AMBROSE; Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came to His own.
THEOPHYL. Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters.
AMBROSE; Not because the Lord is two, but one. For although there are who serve mammon, yet he knows no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other.
AUG. But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.
CYRIL; But the conclusion of the whole discourse is what follows, You cannot serve God and man. Let us then transfer all our devotions to the one, forsaking riches.
BEDE; Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world.
14. And the Pharisees also, who were covetous, heard all these things: and they derided him.
15. And he said to them, you are they which justify yourselves before men; but God knows your hearts: for that which is highly esteemed among men is abomination in the sight of God.
BEDE; Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous, heard these things; and derided him: it may be for two reasons, either because He commanded what was not sufficiently profitable, or cast blame upon their past superfluous actions.
THEOPHYL. But the Lord detecting in them a hidden malice, proves that they make a presence of righteousness. Therefore it is added, And he said to them, you are they which justify yourselves before men.
BEDE; They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knows your hearts.
THEOPHYL. And therefore you are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.
Catena Aurea Luke 16
Leo I, Pope and Doctor of the Church, ruled from 440 to 461. He is surnamed "the Great" and ranks among the most illustrious sovereigns that ever sat on the throne of St. Peter. Of his life, we know little; with him the man seems to disappear before the Pope. He saw most clearly that one of his greatest tasks was to vindicate the primacy of the Roman bishop, St. Peter's successor, and to raise the prestige of the Holy See before the entire world. Hardly any Pope in history has occupied a like position in the ecclesiastical and political world. 
As a young priest Andrew served at an ecclesiastical court. While making a defense, a small lie slipped by his lips; soon afterward he accidentally read the words, "A lying mouth kills the soul" (Wis. 1:11). Deeply moved, he resigned his position and dedicated himself solely to the service of God and the welfare of souls. In 1566 he entered the Order of Theatines and chose the name Andrew out of love for the Cross of Christ. He labored most zealously as a shepherd of souls. With fatherly love and prudence he spent countless hours hearing confessions. He frequently visited the towns and villages in the neighborhood of Naples to preach the saving message of the Gospel. 
St. Tryphon, whose relics were preserved at Cattaro, in Dalmatia, had an oratory at Rome in which the Greeks celebrated his feast on February 1. For unknown reasons hagiographers have joined his commemoration with that of St. Respicius, who appears to have been a Roman martyr. St. Nympha was venerated at Porto in Sicily; her body, translated to Rome, was buried in the church of SS. Tryphon and Respicius. Due to lack of evidence this feast was removed from the General Roman Calendar in 1969. 
