Luke § 75

He joins humanity to this, as if at the next threshold. The boundaries of the Lord's saying differentiated this, if it is conferred on the poor and the weak. There is a greedy disposition in those who would be rewarded for hospitality.

And he said also to the one who had invited him: When you give a luncheon or a dinner, do not call your friends, nor your brothers, nor your relatives, nor your rich neighbors. He does not forbid celebrating feasts with brothers, friends, and the rich, as if it were a crime, but shows that, like other necessary human commerce, where even sinners lend to sinners to receive equal returns, such actions are of no value in acquiring the rewards of heavenly life. Finally, he adds:

Lest perhaps they also invite you in return, and it may become for you a recompense. He does not say, "And it may become a sin for you," but he says, "And it may become for you a recompense." Like what he says elsewhere: "If you do good to those who do good to you, what grace is there to you?" (Luke 6). He does not say here, "It is a sin for you," but, "What grace is there to you?" Since even sinners do this. Although there are some mutual banquets of brothers, friends, relatives, and wealthy neighbors, which not only receive recompense in the present but also condemnation in the future. Finally, they are counted among the works of darkness by the Apostle. As he says, "Let us walk properly as in the day, not in revelries and drunkenness" (Rom. 13). Indeed, revelries are luxurious banquets which are celebrated either by everyone's contribution or are usually hosted in turns by companions, such that no one is ashamed to say or do anything dishonorable, because it is convened for disgraceful things to be done there, stimulated by an abundance of wine and various pleasure of lust.

Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid thee again, and a recompense be made thee. He says not, "and sin be committed against thee." And the like to this He speaks in another place, And if ye do good to those who do good to you, what thank have ye? (Luke 6:33.) There are however certain mutual feastings of brothers and neighbours, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure.

He was saying moreover, etc. After he instructed the guests invited to the wedding banquet, here secondly he instructs those who invite others to a familiar banquet; in which instruction he first draws back those who invite from worldly courtesy, secondly he attracts them to divine charity, there: But when you make a feast.

Drawing back therefore from worldly courtesy, he introduces three things for this kind of withdrawal, namely the occasioning inducement, the instructing exhortation, and the persuading reason.

First therefore, as regards the inducing occasion, he says: He said also to him who had invited him. He said this to him because that man's invitation gave occasion to speak about the manner of inviting, according to that passage of Ecclesiasticus twenty-seven: "In the midst of the senseless, reserve your word for the proper time." Or he said this to him so that to one providing bodily sustenance he might repay spiritual instruction, that he might thus show in turn that divine gifts are to be shared, according to that passage of First Peter four: "Each one, as he has received grace, ministering it to one another." - Whence a pattern is given to the spiritual man receiving bodily food, that he should dispense spiritual food to his host, as is intimated above in chapter ten, that "Martha received Christ into her house, and her sister Mary, sitting at the feet of the Lord, heard his word." In designation of which, the Wise Man says concerning Wisdom, that is Christ, in Wisdom eight: "I purposed to take her to myself for companionship, knowing that she will share with me of her goods, and will be a comfort in my cares and weariness." In this also a pattern is given, that at the banquets of spiritual men spiritual words are to be intermingled; therefore it is the custom that in bodily refreshment spiritual reading is interspersed, on account of that word of the Lord in Deuteronomy eight and Matthew four: "Man does not live by bread alone, but by every word that proceeds from the mouth of the Lord."

Second, as regards the instructing exhortation, he adds: When you make a dinner or a supper: a dinner in the morning and a supper in the evening.

Do not call your friends, by reason of assiduity: Matthew five: "If you love those who love you, what reward shall you have? Do not even the heathens do this?" Because it is said in Ecclesiasticus thirty-seven: "A companion grieves with a friend for the sake of his belly, and against the enemy he will take up the shield." Nor your kinsmen, by reason of affinity: Ecclesiasticus eighteen: "The compassion of man is toward his neighbor, but the mercy of God is upon all flesh." Nor your neighbors, by reason of familiarity: against which, the Third Canonical Epistle of John: "Beloved, you do faithfully whatever you do for the brethren, and this for strangers, who have borne testimony to your charity." Nor your brothers, by reason of consanguinity, because it is said: "Forget your people and your father's house"; and Deuteronomy thirty-three: "Who said to their brothers: I know them not; these keep your law," etc. Nor the rich, by reason of pomposity: because it is said below in chapter sixteen: "There was a certain rich man, who was clothed in purple and fine linen and feasted sumptuously every day," and afterwards it is added that "he was buried in hell."

He does not say this, however, because it is against the commandment to invite acquaintances, since it is written in First Timothy 5: "If anyone does not have care for his own and especially for those of his household, he has denied the faith and is worse than an unbeliever"; and of Joseph it is written in Genesis 43 that he made a feast for his brothers: but he says this because a man in such invitations, if he wishes to merit eternal life, ought not to have a carnal intention, but a spiritual one, not an earthly one, but a heavenly one, not a mercenary one, but a pious one.

On account of which, note that there is an indifferent feast, which is indeed one of human familiarity, concerning which Job 1: "His sons went and made feasts throughout their houses, each one on his day."

And there is an evil feast, and this is threefold, namely lesser, worse, and worst. The first is of gluttony, concerning which Romans 13: "Not in reveling and drunkenness," etc.; and Proverbs 23: "Do not be among the feasts of drunkards nor among the reveling of those who give flesh to eat, because those given to drink and contributing their share shall be consumed"; and James 5: "You have feasted upon the earth and nourished your hearts in luxuries."

— The second is of vainglory, concerning which Daniel 5: "King Belshazzar made a great feast for all his nobles," etc.; and Mark 6: "Herod on his birthday made a feast for the princes and tribunes and chief men of Galilee." And at the first feast the vessels of the Lord were dishonored; at the second the forerunner of Christ was slain.

The third is of malice, concerning which it is said in Second Kings 13 that Absalom invited his brother Amnon to a feast, where it follows that he slew him at the feast; and in the last chapter of First Maccabees it is said that "the son of Abobus made a great feast for Simon, and when he was drunk, he killed him and his two sons."

There is also a threefold good feast, namely good, better, and best. The first is of piety, concerning which below in the same chapter: "When you make a feast, call the poor and the infirm." The second is of charity, concerning which Song of Songs 5: "Eat, friends, and drink, and be inebriated, dearest ones," etc. The third is of felicity: Isaiah 25: "The Lord will make on this mountain a feast for all peoples, a feast of fat things, of marrow, of purified wine." The first feast is permitted, the second is prohibited, and the third is encouraged.

Third, as to the persuading reason, he adds: Lest perhaps they also invite you in return, and a recompense be made to you: because he who does works for an earthly reward has nothing but an earthly and temporal recompense. For the eternal reward is exchanged for a temporal one through love of glory; Matthew 6: "Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward with your Father, who is in heaven"; whence it is said of hypocrites in the same chapter of Matthew: "Amen I say to you, they have received their reward." Through love of earthliness, whence on that passage of Exodus 1: "The midwives feared God, and he built them houses," the Gloss says that "their eternal reward was exchanged for a temporal one." Through love of carnality: Matthew 10: "He who loves father or mother more than me is not worthy of me." And this is because, as it is said in Matthew 6, "no one can serve two masters"; and "intention," as Ambrose says, "gives the name to your work." Therefore he who does a thing for a temporal reward is defrauded of the eternal reward, because heaven is owed to no work that is done for the sake of the world.

But on the contrary, those things which are done for the sake of God are worthy of both rewards: whence 1 Timothy 4: "Godliness is profitable for all things, having the promise of the life that now is, and of that which is to come"; and therefore the Lord said in Matthew 6: "Seek first the kingdom of God and his justice, and all these things shall be added unto you." But to the worldly man it is said below in chapter 16: "Son, remember that you received good things in your life, and Lazarus likewise evil things: but now he is comforted, and you are tormented."

Gatherings for the sake of mirth, and such entertainments as are called by ourselves, we name rightly suppers, dinners, and banquets, after the example of the Lord. But such entertainments the Lord has not called agapae. He says accordingly somewhere, "When thou art called to a wedding, recline not on the highest couch; but when thou art called, fall into the lowest place;" and elsewhere, "When thou makest a dinner or a supper;" and again, "But when thou makest an entertainment, call the poor," for whose sake chiefly a supper ought to be made. And further, "A certain man made a great supper, and called many."

Of the benefit of good works and mercy. In Isaiah: "Cry aloud," saith He, "and spare not; lift up thy voice like a trumpet; tell my people their sins, and the house of Jacob their wickednesses. They seek me from day to day, and desire to know my ways, as a people which did righteousness, and did not forsake the judgment of God. They ask of me now a righteous judgment, and desire to approach to God, saying, What! because we have fasted, and Thou hast not seen: we have humiliated our souls, and Thou hast not known. For in the days of fasting are found your own wills; for either ye torment those who are subjected to you, or ye fast for strifes and judgments, or ye strike your neighbours with fists. For what do you fast unto me, that to-day your voice should be heard in clamour? This fast I have not chosen, save that a man should humble his soul. And if thou shalt bend thy neck like a ring, and spread under thee sackcloth and ashes, neither thus shall it be called an acceptable fast. Not such a fast have I chosen, saith the Lord; but loose every knot of unrighteousness, let go the chokings of impotent engagements. Send away the harassed into rest, and scatter every unrighteous contract. Break thy bread to the hungry, and bring the houseless poor into thy dwelling. If thou seest the naked, clothe him; and despise not them of thy own seed in thy house. Then shall thy seasonable light break forth, and thy garments shall quickly arise; and righteousness shall go before thee: and the glory of God shall surround thee. Then thou shalt cry out, and God shall hear thee; while thou art yet speaking, He shall say, Here I am." Concerning this same thing in Job: "I have preserved the needy from the hand of the mighty; and I have helped the orphan, to whom there was no helper. The mouth of the widow blessed me, since I was the eye of the blind; I was also the foot of the lame, and the father of the weak." Of this same matter in Tobit: "And I said to Tobias, My son, go and bring whatever poor man thou shalt find out of our brethren, who still has God in mind with his whole heart. Bring him hither, and he shall eat my dinner together with me. Behold, I attend thee, my son, until thou come." Also in the same place: "All the days of thy life, my son, keep God in mind, and transgress not His precepts. Do justice all the days of thy life, and do not walk in the way of unrighteousness; because if thou act truly, there will be respect of thy works. Give alms of thy substance, and turn not thy face from any poor man. So shall it come to pass that the face of God shall not be turned away from thee. Even as thou hast, my son, so do: if thou hast abundant substance, give the more alms therefrom; if thou hast little, communicate even of that little. And do not fear when thou givest alms: thou layest up for thyself a good reward against the day of need; because alms delivereth from death, and does not suffer to go into darkness. Alms is a good office for all who do it in the sight of the most high God." On this same subject in Solomon in Proverbs: "He that hath pity on the poor lendeth unto the Lord." Also in the same place: "He that giveth to the poor shall never want; but he who turns away his eye shall be in much penury." Also in the same place: "Sins are purged away by alms-giving and faith." Again, in the same place: "If thine enemy hunger, feed him; and if he thirst, give him to drink: for by doing this thou shalt scatter live coals upon his head." Again, in the same place: "As water extinguishes fire, so alms-giving extinguishes sin." In the same in Proverbs: "Say not, Go away, and return, to-morrow I will give; when you can do good immediately. For thou knowest not what may happen on the coming day." Also in the same place: "He who stoppeth his ears that he may not hear the weak, shall himself call upon God, and there shall be none to hear him." Also in the same place: "He who has his conversation without reproach in righteousness, leaves blessed children." In the same in Ecclesiasticus: "My son, if thou hast, do good by thyself, and present worthy offerings to God; remember that death delayeth not." Also in the same place: "Shut up alms in the heart of the poor, and this will entreat for thee from all evil." Concerning this thing in the thirty-sixth Psalm, that mercy is beneficial also to one's posterity: "I have been young, and I have also grown old; and I have not seen the righteous forsaken, nor his seed begging their bread. The whole day he is merciful, and lendeth; and his seed is in blessing." Of this same thing in the fortieth Psalm: "Blessed is he who considereth over the poor and needy: in the evil day God will deliver him." Also in the cxith Psalm: "He hath distributed, he hath given to the poor; his righteousness shall remain from generation to generation." Of this same thing in Hosea: "I desire mercy rather than sacrifice, and the knowledge of God more than whole burnt-offerings." Of this same thing also in the Gospel according to Matthew: "Blessed are they who hunger and thirst after righteousness: for they shall be satisfied." Also in the same place: "Blessed are the merciful: for they shall obtain mercy." Also in the same place: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through and steal: for where your treasure is, there will your heart be also." Also in the same place: "The kingdom of heaven is like unto a merchantman seeking goodly pearls: and when he hath found a precious pearl, he went away and sold all that he had, and bought it." That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish." That alms are to be denied to none, also in the same place: "Give to every one that asketh thee; and from him who would wish to borrow, be not turned away." Also in the same place: "If thou wilt enter into life, keep the commandments. He saith, Which? Jesus saith unto him, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not bear false witness, Honour thy father and mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto Him, All these things have I observed: what lack I yet? Jesus saith unto him, If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." Also in the same place: "When the Son of man shall come in His majesty, and all the angels with Him, then He shall sit on the throne of His glory: and all nations shall be gathered together before Him; and He shall separate them one from another, even as a shepherd separates the sheep from the goats: and He shall place the sheep on the right hand, but the goats on the left hand. Then shall the King say unto them that are on His right hand, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. For I was hungry, and ye gave me to eat: I was thirsty, and ye gave me to drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, and say, Lord, when saw we Thee a stranger, and took Thee in: naked, and clothed Thee? And when saw we Thee sick, and in prison, and came to Thee? And the King, answering, shall say unto them, Verily I say unto you, Inasmuch as ye did it to one of the least of these my brethren, ye did it unto me. Then shall He say unto them who are on His left hand, Depart from me, ye cursed, into everlasting fire, which my Father hath prepared for the devil and his angels: for I was hungry, and ye gave me not to eat: I was thirsty, and ye gave me not to drink: I was a stranger, and ye took me not in: I was naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer, and say, Lord, when saw we Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? And He shall answer them, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me. And these shall go away into everlasting burning: but the righteous into life eternal." Concerning this same matter in the Gospel according to Luke: "Sell your possessions, and give alms." Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you." Also in the same place: "Behold, the half of my substance I give to the poor; and if I have defrauded any one of anything, I restore him fourfold. And Jesus said unto him, that salvation has this day been wrought for this house, since he also is a son of Abraham." Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack." Also in the same place: "He who soweth sparingly shall reap also sparingly; and he who soweth in blessing shall reap also of blessing. But let every one do as he has proposed in his heart: not as if sorrowfully, or of necessity: for God loveth a cheerful giver." Also in the same place: "As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever." Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich." Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God." Of this same matter in the Epistle of John: "Whoso hath this world's substance, and seeth his brother desiring, and shutteth up his bowels from him, how dwelleth the love of God in him? " Of this same thing in the Gospel according to Luke: "When thou makest a dinner or a supper, call not thy friends, nor brethren, nor neighbours, nor the rich; lest haply they also invite thee again, and a recompense be made thee. But when thou makest a banquet, call the poor, the weak, the blind, and lame: and thou shalt be blessed; because they have not the means of rewarding thee: but thou I shalt be recompensed in the resurrection of the I just."

A brother asked a hermit, 'My sister is poor. If I give her alms, am I giving alms to the poor?' He said, 'No.' The brother said, 'Why is that, abba?' He replied, 'Because your relationship draws you to prefer her.'

And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee. But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just." And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

(Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and with reference to these He says, nor thy neighbours.

What kind of persons does He bid should be invited to a dinner or a supper? Precisely such as he had pointed out by Isaiah: "Deal thy bread to the hungry man; and the beggars-even such as have no home-bring in to thine house," because, no doubt, they are "unable to recompense" your act of humanity.

At the supper there were two classes of those reclining at table — the hosts and the guests. The Lord first turned with exhortation to the guests, taught them saving humility, and offered them plain fare, and then He pays honor to the one who had invited Him and repays the hospitality with an exhortation, that he should not give feasts for the sake of any human favor and expect immediate recompense. For the fainthearted, when inviting friends or relatives, do so with a view to swift gratitude, and if they do not receive it, they become vexed. But the magnanimous, enduring until the life to come, receive their reward from Him who is truly rich (Eph. 2:4, 7).

The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favour of men. Hence it is said, Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends.

If any determine to invite eider women to an entertainment of love, or a feast, as our Saviour calls it, let them most frequently send to such a one whom the deacons know to be in distress. But let what is the pastor's due, I mean the first-fruits, be set apart in the feast for him, even though he be not at the entertainment, as being your priest, and in honour of that God who has entrusted him with the priesthood. But as much as is given to every one of the eider women, let double so much be given to the deacons, in honour of Christ. Let also a double portion be set apart for the presbyters, as for such who labour continually about the word and doctrine, upon the account of the apostles of our Lord, whose place they sustain, as the counsellors of the bishop and the crown of the Church.

But when you make a banquet, call the poor, the weak, the lame, the blind, and you will be blessed, because they do not have the means to recompense you. For a recompense will be given to you in the resurrection of the just. He speaks of the resurrection of the just, who, although all will rise, it is rightly called their own, who do not doubt they will come to be blessed in this. Therefore, he who calls the poor to a banquet will receive a reward in the future. He who calls friends, brothers, and the wealthy receives his reward. But even if he does this for God's sake in the example of the sons of blessed Job, as other duties of brotherly love, He who commanded it will reward. He who invites gluttons and the luxurious for the sake of wantonness will be punished in the future with eternal penalty.

But when you make a feast. After he drew back from worldly courtesy, here secondly he invites to divine charity. Which indeed he does in three ways, namely through the commendation of fraternal piety, through the assignment of the inductive reason, and through the approbation of the induced reason.

First, therefore, as regards the commendation of fraternal piety, he says: But when you make a feast, invite the poor, on account of their lack of exterior goods: Isaiah fifty-eight: "Break your bread for the hungry, and bring the needy and homeless into your house," etc. And this was commanded in the Law: Deuteronomy fifteen: "The poor shall not be lacking in the land of your habitation; therefore I command you to open your hand to your needy and poor brother who dwells with you in the land." To this poor man you ought to open your hand, and especially to the just man; whence in Sirach nine it is said: "Let just men be your guests, and let your glorying be in the fear of the Lord"; and in Tobit two it is said: "When it was a feast day, and a good meal had been prepared in the house of Tobit, he said to his son: Go, and bring some of our tribe who fear God, that they may feast with us." Whence in Sirach twelve: "Give to the good, and do not receive the sinner; do good to the humble, and do not give to the ungodly." Nevertheless, it is not excluded here that alms should also be given to other poor people, and that they too ought to be invited, as Chrysostom sufficiently indicates in his commentary on Matthew, Homily seventy-nine, saying: "Inasmuch as you did not do it to one of these least, neither did you do it to me, says the Lord, saying this not only of disciples, nor of those who have chosen the monastic life, but of every faithful person. For whoever is such, even if he be a slave, even if he be one of those who beg in the marketplace, yet believes in God, it is just that he enjoy the devotion of all. And if we despise such a man, naked or hungry, we shall hear these words," etc.

The weak, on account of their lack of strength: Sirach seven: "Let it not irk you to visit the sick; for by these things you will be strengthened in love"; and Matthew twenty-five: "I was sick, and you visited me," the Lord will say, because he who condescends to another's infirmity, what he does for that person he bestows upon Christ. The lame and the blind, on account of their lack of bodily members; below in the same chapter: "Go out into the streets and lanes of the city, and bring in here the poor and the weak, the blind and the lame." And this indeed rightly, because mercy must be bestowed upon the wretched and assistance upon those who are in want; whence Mark eight: "I have compassion on the crowd, because behold, they have been with me now three days and have nothing to eat."

Do not then let them lie as though they were nothing worth. Reflect who they are, and thou wilt discover their preciousness. They have put on the image of the Saviour. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge.

And for this reason the Lord declared, "When thou makest a dinner or a supper, do not call thy friends, nor thy neighbours, nor thy kinsfolk, lest they ask thee in return, and so repay thee. But call the lame, the blind, and the poor, and thou shall be blessed, since they cannot recompense thee, but a recompense shall be made thee at the resurrection of the just." And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life." For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when ye make a feast, call the poor, the maimed, the lame, and the blind.

(Hom. 45. in Act.) For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favour from the prince. Let us not then ask those who can recompense us, as it follows, And thou shalt be blessed, for they cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For thou shall be recompensed at the resurrection of the just.

But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling?

(Hom. 45. in Act.) It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the devil durst not enter. And if thou sittest not down with them, at any rate send them the dishes from thy table.

But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i. e. they know not how to return an answer.

And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God's sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him.

Second, as to the assignment of the persuasive reason, he adds: And you shall be blessed, because they have nothing to repay you: therefore it is necessary that another repay on their behalf: Proverbs 19: "He who has mercy on the poor lends to the Lord"; which is said on account of the immensity of the reward, concerning which he adds: For it shall be repaid to you in the resurrection of the just, that is, in eternal glory; concerning which resurrection, Apocalypse 20: "Blessed and holy is he who has part in the first resurrection"; and below in chapter 20: "Those who shall be accounted worthy of that age and of the resurrection shall be equal to the Angels and are sons of God, since they are sons of the resurrection." In this resurrection the wicked shall rise to death, but the just to life: John 5: "Those who have done good shall come forth to the resurrection of life, but those who have done evil to the resurrection of judgment." In this, recompense shall be made to the merciful: whence Ecclesiasticus 12: "Do good to the just, and you shall find great recompense, and if not from him, certainly from God"; and especially regarding almsgiving: whence Matthew 25: "Come, blessed of my Father, receive the kingdom" etc.; and afterward: "I was hungry, and you gave me to eat" etc. And therefore Matthew 5: "Blessed are the merciful, for they shall obtain mercy." Whence to works of piety especially is the recompense of blessedness rendered: on account of which, Ecclesiasticus 17: "The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of his eye; and afterward he shall rise up and shall render them their reward, to each one upon his own head."

Now the reason for this is that no one is worthy of mercy unless he shows mercy: because, James 2, "judgment without mercy to him who does not show mercy." And no one comes to eternal blessedness except through mercy: Psalm: "Men and beasts you shall save, O Lord: how you have multiplied your mercy, O God"; and again, Titus: "Not by works of justice which we have done, but according to his mercy he saved us."

John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man...

But here also I must first meet the same sophistry as advanced by those who contend that the Lord, like (the prophets), said everything in the way of allegory, because it is written: "All these things spake Jesus in parables, and without a parable spake He not unto them," that is, to the Jews. Now the disciples also asked Him, "Why speakest Thou in parables?" And the Lord gave them this answer: "Therefore I speak unto them in parables: because they seeing, see not; and hearing, they hear not, according to the prophecy of Esaias." But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact: "And He spake a parable unto them." It follows, then, that He did not usually address them in parables; because if He always did so, special mention would not be made of His resorting to this mode of address. Besides, there is not a parable which you will not find to be either explained by the Lord Himself, as that of the sower, (which He interprets) of the management of the word of God; or else cleared by a preface from the writer of the Gospel, as in the parable of the arrogant judge and the importunate widow, which is expressly applied to earnestness in prayer; or capable of being spontaneously understood, as in the parable of the fig-tree, which was spared a while in hopes of improvement-an emblem of Jewish sterility. Now, if even parables obscure not the light of the gospel, how unlikely it is that plain sentences and declarations, which have an unmistakeable meaning, should signify any other thing than their literal sense! But it is by such declarations and sentences that the Lord sets forth either the last judgment, or the kingdom, or the resurrection: "It shall be more tolerable," He says, "for Tyre and Sidon in the day of judgment than for you." And "Tell them that the kingdom of God is at hand." And again, "It shall be recompensed to you at the resurrection of the just." Now, if the mention of these events (I mean the judgment-day, and the kingdom of God, and the resurrection) has a plain and absolute sense, so that nothing about them can be pressed into an allegory, neither should those statements be forced into parables which describe the arrangement, and the process, and the experience of the kingdom of God, and of the judgment, and of the resurrection.