Opening
Matthew 20:29-30.
Matthew 20:29-30.
As they left Jericho, large crowds followed Him. And look, two blind men sitting beside the road heard that Jesus was passing by and cried out, saying, Have mercy on us, O Lord, You Son of David.
And as they departed from Jericho, great multitudes followed Him. And, behold, two blind men sitting by the wayside, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David.
Notice from where He went to Jerusalem, and where He stayed before this—questions that seem to me especially worth investigating. Why did He not leave for Galilee much earlier than this, but instead go through Samaria? We will leave this to those who love learning. For if anyone wants to examine the matter carefully, he will find that John indicates it well and has explained the reason.
See whence He passed unto Jerusalem, and where He abode before this, with regard to which it seems to me especially worthy of inquiry, wherefore He went not away even long before this from thence unto Galilee, but through Samaria. But this we will leave to them that are fond of learning. For if any one were disposed to search the matter out carefully, he will find that John intimates it well, and has expressed the cause.
But let us focus on what is set before us, and let us listen to these blind men, who were better than many who can see. For even though they had no guide and could not see Him when He came near to them, they still struggled to come to Him and began to cry out with a loud voice. When they were rebuked for speaking, they cried out even more. For this is the nature of an enduring soul: it is lifted up by the very things that hinder it.
But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up.
But Christ allowed them to be rebuked, so that their earnestness might become more apparent, and so that you might learn that they worthily enjoy the benefits of their healing. Therefore He does not even ask, "Do you believe?" as He does with many others, for their cry and their coming to Him were enough to make their faith clear.
But Christ suffered them to be rebuked, that their earnestness might the more appear, and that you might learn that worthily they enjoy the benefits of their cure. Therefore He does not so much as ask, Do ye believe? as He does with many; for their cry, and their coming unto Him, sufficed to make their faith manifest.
Learn from this, beloved, that even if we are very lowly and outcast, yet if we approach God with earnestness, we will be able to obtain whatever we ask, even by ourselves. Look at these men, for example—they had none of the apostles to speak on their behalf, but rather many trying to silence them, yet they were able to overcome the obstacles and come to Jesus Himself. And yet the evangelist testifies to no virtuous life in them, but earnestness alone was sufficient for them in place of everything else.
Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all.
Let us follow their example. Even if God delays in giving us what we ask for, even if many people try to discourage us, we must not stop asking. This is actually the most effective way to win God over to our side. Look at what happened here: neither poverty, nor blindness, nor being ignored, nor being rebuked by the crowd, nor anything else stopped their intense determination. This is what characterizes a zealous and persistent soul.
These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.
What then does Christ say? He called them and said, "What do you want me to do for you?" They said to him, "Lord, that our eyes may be opened." Why does he ask them? So that no one should think that when they wish to receive one thing, he gives them something else. Indeed, it is his usual practice on every occasion to first make clear and reveal to everyone the virtue of those he is healing, and then to apply the cure. He does this for one reason: to lead others likewise to imitation. For another reason: to show that those being healed were receiving the gift worthily. For instance, he did this with the Canaanite woman, also in the case of the centurion, and again with the woman who had the issue of blood—or rather, that remarkable woman even anticipated the Lord's inquiry. But he did not pass her by even so. Even after the cure he made her known. He took such earnest care on every occasion to proclaim the good deeds of those who come to him, and to show them to be much greater than they are, which he does here also.
What then says Christ? He called them, and said, What will you that I should do unto you? They say unto Him, Lord, that our eyes may be opened. Matthew 20:32-33 Wherefore does He ask them? Lest any one should think that when they wish to receive one thing, He gives them another thing. For indeed it is usual with Him on every occasion, first to make manifest and discover to all the virtue of those He is healing, and then to apply the cure, for one reason, that He might lead on the others likewise to emulation; and for another, that He might show that they were enjoying the gift worthily. This, for instance, He did with respect to the Canaanitish woman also, this too in the case of the centurion, this again as to her that had the issue of blood, or rather that marvellous woman even anticipated the Lord's inquiry; but not so did He pass her by, but even after the cure makes her manifest. Such earnest care had He on every occasion to proclaim the good deeds of them that come to Him, and to show them to be much greater than they are, which He does here also.
Then, when they said what they wished, He had compassion on them and touched them. For this alone is the cause of their cure, for which He also came into the world. But nevertheless, although it is mercy and grace, it seeks for the worthy.
Then, when they said what they wished, He had compassion on them, and touched them. For this alone is the cause of their cure, for which also He came into the world. But nevertheless, although it be mercy and grace, it seeks for the worthy.
Their worthiness is clear from two things: what they cried out and the fact that after they received healing, they did not rush away as many ungrateful people do after receiving benefits. They were not like that. Instead, they persevered before receiving the gift and showed gratitude after receiving it, for they followed Him.
But that they were worthy is manifest, both from what they cried out, and from the fact that, when they had received, they did not hasten away, as many do, being ungrateful after the benefits. Nay, they were not like this, but were both persevering before the gift, and after the gift grateful, for they followed Him.
When He approached Jerusalem and reached Bethphage at the Mount of Olives, He sent two of His disciples with these instructions: Go into the village ahead of you, and you will find a donkey tied there with a colt beside her. Untie them and bring them to me. If anyone questions you, say that the Lord needs them, and he will send them immediately. This happened so that what was spoken through the prophet Zechariah might be fulfilled: Tell the daughter of Zion, Look, your King is coming to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.
And when He drew near unto Jerusalem, and had come to Bethphage, unto the Mount of Olives, He sent two of His disciples, saying, Go into the village over against you, and you shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say anything unto you, you shall say, The Lord has need of them; and straightway he sends them. And this was done, that it might be fulfilled which was spoken by Zechariah the prophet, Tell ye the daughter of Sion, Behold, your King comes to you, meek, and sitting upon an ass, and a colt the foal of an ass.
And yet He had often entered Jerusalem before, but never with so much ceremony. What then is the reason? It was still early in His ministry, and He was not yet very well known, nor was the time of His suffering near. For this reason, He mixed with the people more quietly and concealed Himself more. If He had appeared this way earlier, He would not have been admired, and He would have provoked them to greater anger. But once He had given them sufficient proof of His power, and the cross was close at hand, He made Himself more visible and performed all these actions with greater ceremony—actions that were likely to provoke them. For it would indeed have been possible for this to happen at the beginning as well, but it was not beneficial or fitting that it should be so.
And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and does with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so.
Notice carefully how many miracles are performed and how many prophecies are fulfilled. He said, "You will find a donkey." He predicted that no one would stop them, but that everyone who heard would remain silent.
But do thou observe, I pray you, how many miracles are done, and how many prophecies are fulfilled. He said, You shall find an ass; He foretold that no man should hinder them, but that all, when they heard, should hold their peace.
But this strongly condemns the Jews: if He persuades people who never knew Him and had never seen Him before to give up their own property without objecting—and does so merely through His disciples—while the Jews themselves, who were present with Him during His miracles, were not persuaded.
But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.
And do not consider what happened to be a small thing. For who persuaded them, when their own property was taken from them—and that when they were perhaps poor men and farmers—not to prevent it? Why do I say not to prevent it? Rather, not to ask questions, or even if they did ask, to remain silent and give it up. For indeed both things were equally marvelous: whether they said nothing when their animals were led away, or if having spoken and heard, "The Lord has need of them," they yielded and did not resist—and this when they did not see Him but only His disciples.
2. And do not account what was done to be a small thing. For who persuaded them, when their own property was taken from them, and that, when they were perhaps poor men and husbandmen, not to forbid it? Why say I not to forbid it? Not to ask, or even if they asked, to hold their peace, and give it up. For indeed both things were alike marvellous, as well, if they said nothing, when their beasts were dragged away, or if having spoken, and heard, The Lord has need of them, they yielded and withstood not, and this when they see not Him, but His disciples.
Through these things He teaches them that it was in His power to have completely prevented the Jews as well, even against their will, when they were advancing to attack Him, and to have made them speechless, but He chose not to.
By these things He teaches them, that it was in His power to have entirely hindered the Jews also, even against their will, when they were proceeding to attack Him, and to have made them speechless, but He would not.
He also teaches the disciples another lesson along with these: to give whatever He asks for, and even if He requires them to surrender their very lives, to give even that without objecting. For if even strangers gave things up to Him, how much more should they give up everything they have.
And another thing again together with these does He teach the disciples, to give whatever He should ask; and, though he should require them to yield up their very life, to give even this, and not to gainsay. For if even strangers gave up to Him, much more ought they to strip themselves of all things.
And besides what we have already said, He was also fulfilling another prophecy, one that was twofold—one part in words and another in deeds. The part in deeds was His sitting on the donkey, and the part in words was the prediction of Zechariah, who had said that the King would sit on a donkey. And He, having sat on it and having fulfilled it, gave the prophecy another beginning again, by what He was doing prefiguring the things to come.
And besides what we have said, He was fulfilling also another prophecy, one which was twofold, one part in words, and another in deeds. And that in deeds was, by the sitting on the ass; and that by words, the prediction of Zacharias; because he had said, that the King should sit on an ass. And He, having sat and having fulfilled it, gave to the prophecy another beginning again, by what He was doing typifying beforehand the things to come.
He proclaimed in advance the calling of the unclean Gentiles, that He would rest upon them, that they would yield to Him and follow Him, and prophecy followed upon prophecy.
How and in what manner? He proclaimed beforehand the calling of the unclean Gentiles, and that He should rest upon them, and that they should yield to Him and follow Him, and prophecy succeeded to prophecy.
But it seems to me that He sat on the donkey not only for this purpose, but also to provide us with a model of self-denial. For He did not merely fulfill prophecies, nor did He only establish the doctrines of truth, but through these very actions He was correcting our behavior, everywhere setting for us rules of essential usefulness, and by every means improving our way of life.
But to me He seems not for this object only to sit on the ass, but also as affording us a standard of self-denial. For not only did He fulfill prophecies, nor did He only plant the doctrines of the truth, but by these very things He was correcting our practice for us, everywhere setting us rules of necessary use, and by all means amending our life.
For this reason, I say, even when He was to be born, He did not seek a splendid house, nor a mother who was rich and distinguished, but a poor woman who had a carpenter as her betrothed husband. He was born in a shed and laid in a manger. When choosing His disciples, He did not choose orators and wise men, nor rich and nobly born men, but poor men from poor families who were in every way undistinguished. When providing His table, at one time He set before Himself barley loaves, and at another time He commanded the disciples to buy food at the market. When making His bed, He made it of grass. When putting on clothing, He clothed Himself in what was cheap and in no way different from common clothes. He did not even possess a house. And if He had to go from place to place, He did this by traveling on foot, traveling so much that He even grew weary. When sitting, He required no throne or pillow, but sat on the ground, sometimes in the mountain and sometimes by the well, and not merely by the well, but also alone, and talked with a Samaritan woman.
For this cause, I say, even when He was to be born He sought not a splendid house, nor a mother rich and distinguished, but a poor woman, and one that had a carpenter as her betrothed husband; and is born in a shed, and laid in a manger: and choosing His disciples, He chose not orators and wise men, not rich men and nobly born, but poor men, and of poor families, and in every way undistinguished; and providing His table, at one time He sets before Himself barley loaves, and at another at the very moment commands the disciples to buy at the market. And making His couch, He makes it of grass, and putting on raiment, He clothes Himself in what is cheap, and in no respect different from the common sort; and a house He did not so much as possess. And if He had to go from place to place, He did this travelling on foot, and so travelling, as even to grow weary. And sitting, He requires no throne nor pillow, but sits on the ground, sometimes in the mountain, and sometimes by the well, and not merely by the well, but also alone, and talks with a Samaritan woman.
Again, by setting limits for sorrow, when He needed to mourn, He wept in moderation, everywhere establishing rules for us, as I have said, and boundaries for how far one ought to go and no further. So for this purpose now as well, since it happens that some are weak and need animals to carry them, in this too He fixes a measure, showing that one ought not to harness horses or mules to be carried by them, but to use a donkey, and not to go beyond that, and in every case to be limited by one's actual need.
Again, setting measures of sorrow, when He had need to mourn, He weeps moderately, everywhere setting us rules, as I have said, and limits how far one ought to proceed, and not any further. So for this intent now also, since it happens that some are weak and have need of beasts to carry them, in this too He fixes a measure, showing that one ought not to yoke horses or mules to be borne by them, but to use an ass, and not to proceed further, and everywhere to be limited by the want.
Again, setting limits for sorrow when He needed to mourn, He weeps in moderation, everywhere establishing rules for us, as I have said, and boundaries for how far one should go and no further. So for this purpose now as well, since it happens that some are weak and need animals to carry them, in this matter too He establishes a boundary, showing that one should not yoke horses or mules to be carried by them, but…
But let us look at the prophecy as well, both in words and in deeds. What then is the prophecy? "Behold, your King comes to you, meek, and riding on a donkey, and a young colt" (Zechariah 9:9)—not driving chariots like the other kings, not demanding taxes, not pushing people aside and leading guards around, but displaying His great meekness even in this way.
But let us look also at the prophecy, that by words, that by acts. What then is the prophecy? Behold, your King comes to you, meek, and riding on an ass, and a young colt; Zechariah 9:9 not driving chariots, like the rest of the kings, not demanding tributes, not thrusting men off, and leading about guards, but displaying His great meekness even hereby.
Ask the Jew, then, what king came to Jerusalem riding on a donkey? He could not name one, except this one alone.
Ask then the Jew, what King came to Jerusalem borne on an ass? Nay, he could not mention, but this alone.
But He did these things, as I said, to signify beforehand the things to come. For here the colt represents the church, and the new people who were once unclean but became clean after Jesus sat on them. And notice that the image is preserved throughout. I mean that the disciples untie the donkeys. For through the apostles, both they and we were called; through the apostles we were brought near. But because our acceptance provoked them also to emulation, the mother donkey appears following the colt. For after Christ has sat on the Gentiles, then they also shall come, moving us to emulation. And Paul, declaring this, said, "Blindness in part has happened to Israel, until the fullness of the Gentiles has come in; and so all Israel shall be saved" (Romans 11:25-26). That it was a prophecy is clear from what is said. For the prophet would not have bothered to describe the age of the donkey with such great precision unless this were so.
But He did these things, as I said, signifying beforehand the things to come. For here the church is signified by the colt, and the new people, which was once unclean, but which, after Jesus sat on them, became clean. And see the image preserved throughout. I mean that the disciples loose the asses. For by the apostles, both they and we were called; by the apostles were we brought near. But because our acceptance provoked them also to emulation, therefore the ass appears following the colt. For after Christ has sat on the Gentiles, then shall they also come moving us to emulation. And Paul declaring this, said, That blindness in part is happened to Israel, until the fullness of the Gentiles be come in; and so all Israel shall be saved. Romans 11:25-26 For that it was a prophecy is evident from what is said. For neither would the prophet have cared to express with such great exactness the age of the ass, unless this had been so.
But what is said here signifies not only these things, but also that the apostles would bring them with ease. For just as here no one contradicted them so as to keep the donkeys, so also with regard to the Gentiles, none of those who were previously their masters was able to prevent them.
But not these things only are signified by what is said, but also that the apostles should bring them with ease. For as here, no man gainsaid them so as to keep the asses, so neither with regard to the Gentiles was any one able to prevent them, of those who were before masters of them.
But He does not sit on the bare colt, but on the apostles' garments. This is because after they had taken the colt, they then gave up everything, just as Paul also said, "I will very gladly spend and be spent for your souls" (2 Corinthians 12:15).
But He does not sit on the bare colt, but on the apostles' garments. For after they had taken the colt, they then gave up all, even as Paul also said, I will very gladly spend and be spent for your souls. 2 Corinthians 12:15
Notice how gentle the colt was—even though it was unbroken and had never worn a bridle, it was not stubborn but proceeded in an orderly way. This itself was a prophecy of the future, showing the readiness of the Gentiles to submit and their sudden turning to right order. For that word accomplished all things when it said, "Loose him, and bring him to me," so that the unmanageable became orderly and the unclean became clean.
But mark how tractable the colt, how being unbroken, and having never known the rein, he was not restive, but went on orderly; which thing itself was a prophecy of the future, signifying the submissiveness of the Gentiles, and their sudden conversion to good order. For all things did that word work, which said, Loose him, and bring him to me: so that the unmanageable became orderly, and the unclean thenceforth clean.
Look at the depravity of the Jews. He had performed so many miracles, and never had they been amazed at Him in this way. But when they saw a crowd gathering together, then they marveled. For all the city was stirred up, saying, "Who is this?" But the crowds said, "This is Jesus the prophet of Nazareth of Galilee." And when they thought they were saying something great, even then their thoughts were earthly, lowly, and dragging on the ground.
3. But see the baseness of the Jews. He had wrought so many miracles, and never were they thus amazed at Him; but when they saw a multitude running together, then they marvel. For all the city was moved, saying, Who is this? But the multitudes said, This is Jesus the prophet of Nazareth of Galilee. And when they thought they were saying something great, even then were their thoughts earthly, and low, and dragging on the ground.
But He did these things not to display any pomp, but, as I have said, to fulfill a prophecy, to teach self-denial, and at the same time to comfort His disciples, who were grieving over His death, and to show them that He suffers all these things willingly. And notice, I ask you, the accuracy of the prophet, how he foretold all things. Some things David proclaimed beforehand, and some things Zechariah. Let us do the same and sing hymns and give up our garments to those who carry Him. For what would we deserve, when some clothe the donkey on which He sat, and others spread their garments even under her feet, but we, seeing Him naked and not even being commanded to strip ourselves but to give from what we have set aside, are not even that generous? And when they attended upon Him before and behind, but we, when He comes to us, send Him away and thrust Him off and insult Him.
But these things He did, not as displaying any pomp, but at once, as I have said, both fulfilling a prophecy, and teaching self-denial, and at the same time also comforting His disciples, who were grieving for His death, and showing them that He suffers all these things willingly. And mark thou, I pray you, the accuracy of the prophet, how he foretold all things. And some things David, some things Zechariah, had proclaimed beforehand. Let us also do likewise, and let us sing hymns, and give up our garments to them that bear Him. For what should we deserve, when some clothe the ass on which He was set, and others strew the garments even under her feet; but we, seeing him naked, and not being even commanded to strip ourselves, but to spend of what is laid by, not even so are liberal? And when they indeed attend upon Him before and behind, but we, when He comes unto us, send Him away, and thrust Him off and insult Him.
How severe a punishment do these things deserve, how great a vengeance! Your Lord comes to you in need, and you are not even willing to listen to His request, but you blame and rebuke Him, and this after you have heard such words as these. But if in giving one loaf and a little money you are so stingy, proud, and reluctant, what would you become if you had to give up everything?
How sore a punishment do these things deserve, how great vengeance! Your Lord comes unto you in need, and you are not willing so much as to listen to His entreaty, but you blame and rebukest Him, and this, when you have heard such words as these. But if in giving one loaf, and a little money, you are so mean, and haughty, and backward; if you had to empty out all, what would you become?
Do you not see those who display their wealth in the theater—how much they give away to prostitutes? But you don't give even half, or often not even the smallest portion. The devil urges you to give to anyone at random, securing hell for us, and you comply; but Christ urges you to give to the needy, promising a kingdom, and you, far from giving, instead insult them. You choose rather to obey the devil so that you might be punished, than to submit to Christ and be saved.
Do you see not those that show their magnificence in the theatre, how much they give away to the harlots? But you give not so much as the half, nay often not the smallest part. But the devil is exhorting to give to whom it may chance, procuring us hell, and you give; but Christ to the needy, promising a kingdom, and thou, far from giving, dost rather insult them, and you choose rather to obey the devil, that you might be punished, than to submit to Christ, and be saved.
And what could be worse than this madness? One brings you hell, the other a kingdom, yet you abandon the latter and run to the former. You send this one away when He comes to you, only to call to Him when He is far off. What you are doing is the same as if a king bearing a royal robe and offering a crown could not win your favor, but a robber brandishing a sword at you and threatening death could win it.
And what could be worse than this frenzy? One procures hell, the other a kingdom, and you leave the latter, and run unto the former. And this ye send away, when He comes unto you, that when he is far off, you call unto you. And what you do is the same as if a king bearing a royal robe, and offering a diadem, did not win your choice, but a robber brandishing a sword at you, and threatening death, were to win it.
Thinking about these things, then, beloved, let us finally discern the truth even if belatedly, and let us become sober-minded. For I am now ashamed to speak about almsgiving, because although I have often spoken on this subject, I have accomplished nothing worthy of the exhortation. There has indeed been some increase, but not as much as I desired. For I see you sowing, but not generously. Therefore I also fear that you may reap sparingly. 2 Corinthians 9:6
Considering these things then, beloved, let us discern the truth at length though late, and let us grow sober. For I am now ashamed of speaking of almsgiving, because that having often spoken on this subject, I have effected nothing worth the exhortation. For some increase indeed has there been, but not so much as I wished. For I see you sowing, but not with a liberal hand. Wherefore I fear too lest ye also reap sparingly. 2 Corinthians 9:6
To prove that we do sow sparingly, let us examine, if you agree, which are more numerous in the city: the poor or the rich, and also those who are neither poor nor rich but occupy a middle position. For instance, a tenth part consists of the rich, and a tenth of the poor who have nothing at all, and the rest are of the middle sort.
For in proof that we do sow sparingly, let us inquire, if it seem good, which are more numerous in the city, poor or rich; and which they, who are neither poor nor rich, but have a middle place. As, for instance, a tenth part is of rich, and a tenth of the poor that have nothing at all, and the rest of the middle sort.
Let us distribute the whole population of the city among the poor, and you will see how great the disgrace is. The very rich are indeed few, but those who come next to them are many. Again, the poor are much fewer than these middle class. Nevertheless, although there are so many who are able to feed the hungry, many go to sleep hungry—not because those who have resources cannot easily help them, but because of their great barbarity and inhumanity. For if both the wealthy and those next to them were to distribute among themselves those who need bread and clothing, scarcely would one poor person fall to the share of fifty or even a hundred men. Yet nevertheless, though there is such a great abundance of people to help them, the poor are crying out every day. And so you may learn about the inhumanity of the others, consider this: when the church possesses revenue from only one of the lowest among the wealthy—not from the very rich—see how many widows it supports every day, how many virgins (for indeed the list of them has already reached the number of three thousand). Together with these, the church supports those who live in the prison, the sick in the inn, the healthy, those who are away from their homes, those who are maimed in their bodies, those who serve at the altar, and with respect to food and clothing, those who come by chance every day—and her resources are in no way diminished. So if only ten men were willing to give in this way, there would be no poor.
Let us distribute then among the poor the whole multitude of the city, and you will see the disgrace how great it is. For the very rich indeed are but few, but those that come next to them are many; again, the poor are much fewer than these. Nevertheless, although there are so many that are able to feed the hungry, many go to sleep in their hunger, not because those that have are not able with ease to succor them, but because of their great barbarity and inhumanity. For if both the wealthy, and those next to them, were to distribute among themselves those who are in need of bread and raiment, scarcely would one poor person fall to the share of fifty men or even a hundred. Yet nevertheless, though in such great abundance of persons to assist them, they are wailing every day. And that you may learn the inhumanity of the others, when the church is possessed of a revenue of one of the lowest among the wealthy, and not of the very rich, consider how many widows it succors every day, how many virgins; for indeed the list of them has already reached unto the number of three thousand. Together with these, she succors them that dwell in the prison, the sick in the caravansera, the healthy, those that are absent from their home, those that are maimed in their bodies, those that wait upon the altar; and with respect to food and raiment, them that casually come every day; and her substance is in no respect diminished. So that if ten men only were thus willing to spend, there would be no poor.
And what, someone might ask, are our children to inherit? The principal remains, and the income has become even more abundant, since the goods are stored up for them in Heaven.
4. And what, it will be said, are our children to inherit? The principal remains, and the income again has become more abundant, the goods being stored up for them in Heaven.
But are you unwilling to do this? Then at least do half of it, or at least a third, or at least a fourth, or at least a tenth. For thanks to God's favor, it would be possible for our city to feed the poor of ten cities.
But are you not willing to do this? At least do it by the half, at least by the third part, at least by the fourth part, at least by the tenth. For owing to God's favor, it were possible for our city to nourish the poor of ten cities.
And if you'd like, let's do some calculations to prove this—or actually, there's no real need for calculations, since how easy this would be is obvious on its own. Just look at how much a single household has often been willing to spend on public events without holding back, barely feeling the cost at all. If each rich person were willing to do this same service for the poor, in a very short time they would have taken hold of Heaven.
And if you will, let us make some calculation in proof of this; or rather there is no need so much as of reckoning; for of itself the easiness of the thing is discernible. See at least, upon public occasions, how much one house has often not been backward to spend, and has not had so much as a little feeling of the expense, which service if each of the rich were willing to perform for the poor, in a brief moment of time he would have seized on Heaven.
What excuse will there be then? What hint of defense, when we don't even share with the needy from the things we will certainly be separated from when we're taken away from here—we don't even give these things as generously as others give to those on the stage, and this when we're going to gain so many benefits from it? For we ought, even if we were always going to be here, not to hold back from this good expenditure; but when after a little time we're going to be removed from here and dragged away naked from everything, what kind of defense will we have for not even giving to the hungry and distressed out of our income?
What plea then will there be? What shadow of defense, when not even of the things from which we must assuredly be separated, when taken away from hence, not even of these do we impart to the needy with as much liberality as others to those on the stage, and this when we are to reap so many benefits therefrom? For we ought indeed, even though we were always to be here, not even so to be sparing of this good expenditure; but when after a little time, we are to be removed from hence, and dragged away naked from all, what kind of defense shall we have for not even out of our income giving to the hungry and distressed?
I am not forcing you to reduce what you own—not because I don't want you to, but because I see you are very reluctant. So I'm not saying that. Instead, I'm saying this: spend from what your property produces, and don't hoard any of it. It should be enough for you to have money from your income flowing to you like water from a fountain. Share with the poor, and become a good steward of the things God has given you.
For neither do I constrain you to lessen your possessions, not because I do not wish it, but because I see you very backward. It is not then this I say, but spend of your fruits, and treasure up nothing from these. It is enough for you to have the money of your income pouring in on you as from a fountain; make the poor sharers with you, and become a good steward of the things given you of God.
But someone may say, "I pay tribute." So is this why you look down on God, because in His case no one forces you to pay? You dare not refuse the tax collector who seizes and extorts payment whether the earth produces a harvest or not, but you won't even answer with a word the One who is so gentle and only asks when the earth does produce? And who will deliver you from those unbearable punishments? No one. For if you are diligent about paying taxes because a very severe punishment will follow if you don't give, consider that here too there is a more severe one—not being bound or thrown into prison, but departing into the eternal fire.
But I pay tribute, one may say. For this cause then do you despise, because in this case no one demands it of you? And the other, who, should the earth bear, or should it not bear, takes by force, and extorts, you dare not gainsay; but Him that is so mild, and then only demands, when the earth bears, you answer not even to a word? And who will deliver you from those intolerable punishments? There is no one. For if, because in the other case a very sore punishment will ensue to you for not giving, therefore you become diligent about the payment, consider here too is one more sore; not to be bound, neither to be cast into prison, but to depart into the eternal fire.
For all these reasons, then, let us pay these tributes first: the task is easy, and the reward is greater; the gain is more abundant, and the punishments upon us are worse if we are obstinate. For a punishment comes upon us that has no end.
For all reasons then let us pay these tributes first: for great is the facility, and greater the reward; and more abundant the gain, and worse the punishments to us if we are obstinate. For a punishment comes upon us, which has no end.
But if you mention the soldier fighting for you against the barbarians, there is also a camp here—the camp of the poor—and a war that the poor are waging for you. For when they receive help, they make God favorable through their prayers; and by making Him favorable, they repel not barbarians but the assaults of demons. They do not allow the evil one to be violent or to attack us constantly, but they weaken his power.
But if you tell me of the soldier's fighting for you with the barbarians, there is here too a camp, that of the poor, and a war, which the poor are waging for you. For when they receive, by praying they make God propitious; and making Him propitious, they repulse, instead of barbarians, the assaults of the devils; they suffer not the evil one to be violent, neither to attack us continually, but they relax his might.
Seeing, then, that these soldiers fight on your behalf every day against the devil through their prayers and intercessions, require of yourself this good contribution: their sustenance. For this King, being gentle, has not appointed anyone to demand it from you, but desires that you give it willingly. Even if you pay little by little, He receives it. Even if you are in difficulty and pay after a long time, He does not pressure the one who has nothing.
5. Seeing therefore these soldiers every day fighting in your behalf with the devil by their supplications and prayers, demand of yourself this good contribution, their nourishment. For this King being mild has not assigned you any to demand it of you, but desires you should give it willingly; though thou pay little by little, He receives it; though being in difficulty, you should pay after a long time, He does not press him that has not.
Let us not despise his patience. Let us store up for ourselves salvation, not wrath; life, not death; honors and crowns, not punishment and vengeance. In this case there is no need to pay a fee for transporting what you contribute. In this case there is no need to work at converting these things into money. If you give them, the Lord himself moves them into heaven. He himself makes the transaction more profitable for you.
Let us not then despise His long-suffering; let us treasure up for ourselves, not wrath, but salvation; not death, but life; not punishment and vengeance, but honors and crowns. There is no need in this case to pay a hire for the conveyance of the things contributed; there is no need in this case to labor in turning them into money. If you give them up, the Lord Himself removes them into Heaven; He Himself makes the traffic the more gainful for you.
There is no need here to find someone to carry what you have contributed. Just contribute, and it immediately goes up—not so that others may be supported as soldiers, but so that it may remain for you with great profit. For here, whatever you may give cannot be recovered, but there you will receive it back with much honor, and you will gain greater and more spiritual benefits. Here the gifts are a requirement; there they are a loan, money with interest, and a debt owed to you.
There is no need here to find one to carry in what you have contributed; contribute only, and straightway it goes up, not that others may be maintained as soldiers, but that it may remain for you with great profit. For here whatsoever you may have given, it is not possible to recover; but there you will receive them again with much honor, and shall gain greater, and more spiritual gains. Here the gifts are a demand; there a loan, and money at interest, and a debt.
Yes, and even more: God has given you guarantees. For the one who shows mercy to a poor person, it is said, lends to the Lord. Proverbs 19:17 He also gave you a deposit and surety, and this surety is God himself! What kind of deposit? The things in this present life, the visible things, the spiritual things, the foretaste of what is to come.
Yea farther, God has given you bonds. For he that shows mercy to a poor man, it is said, lends to the Lord. Proverbs 19:17 He gave you also an earnest, and bail, and this being God! What sort of earnest? The things in the present life, the visible, the spiritual things, the foretaste of the things to come.
Why then do you hesitate, and why do you hold back, when you have already received so many things and are waiting for so many more?
Why then do you delay, and why are you backward, having received so many things already, looking for so many things?
For here is what you have received: He Himself made you a body, He Himself placed in you a soul, He honored you alone among earthly creatures with the ability to speak, He gave you the use of all visible things, He granted you knowledge of Himself, He gave up His Son for you, He gave you a baptism full of so many good things, He gave you a holy table, He promised a kingdom and blessings that cannot be described.
For what you have received are these: He Himself made you a body, He Himself put in you a soul, He honored with speech you alone of the things on the earth, He gave you the use of all the things that are seen, He bestowed on you the knowledge of Himself, He gave up His Son for you, He gave you a baptism full of so many good things, He gave you a holy table, He promised a kingdom, and the good things that cannot be told.
Having received so many good things, and with so many more yet to receive, I say again the same thing: are you making petty calculations about perishing riches, and what excuse will you have?
Having then received so many good things, having to receive so many, again I say the same thing, are you making petty reckoning about perishing riches, and what excuse will you have?
Are you thinking only about your children? And are you holding back for their sake? No, rather teach them also to gain such gains. For if you had money lent out and bearing interest, and you had a grateful debtor, you would ten thousand times rather choose to leave the bond to your child instead of the gold, so that he should have the large income from it, and not be forced to go around and search for others to borrow it.
But are you looking altogether at your children? And dost draw back for the sake of these? Nay, rather teach them also to gain such gains. For if you had money lent out and bearing interest, and you had a grateful debtor, you would ten thousand times rather choose instead of the gold to leave the bond to your child, so that he should have the large income from it, and not be constrained to go about, and seek for others to borrow it.
And now give this bond to your children and leave God as a debtor to them. You do not sell your lands and give the proceeds to your children, but rather leave the lands to them so that the income may continue and they may have an even greater increase of wealth from them. But this bond, which is more productive than any land or revenue and bears so many fruits—are you afraid to leave this to them? What great foolishness and madness this must be! And this is especially so when you know that even if you leave it to them, you yourself will also take it away with you.
And now give this bond to your children, and leave God a debtor to them. Thou dost not sell your lands, and give to your children, but leavest them, that the income may remain, and that they may have a greater increase of riches from thence; but this bond, which is more productive than any land or revenue, and bears so many fruits, this are you afraid to leave to them? What great folly must this be, and frenzy. And this when you know, that though you should leave it to them, you yourself also shall again take it away with you.
Spiritual things have this same nature—they possess great generosity. Let us not be stingy, then, nor act inhumanly and savagely toward ourselves. Instead, let us trade in that good merchandise, so that we may both take it with us when we die and leave it to our own children, and attain the good things to come, by the grace and love for humanity of our Lord Jesus Christ, with whom be to the Father, together with the Holy Spirit, glory, might, honor, now and always, and forever and ever. Amen.
Of this nature are the things spiritual; they have great munificence. Let us not then be beggarly; neither be inhuman and savage towards ourselves, but let us traffic in that good merchandise; that we may both ourselves take it away with us when we depart, and leave it to our own children, and attain to the good things to come, by the grace and love towards man of our Lord Jesus Christ, with whom be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.