Chapter XXV.
Benefits should be conferred on the poor rather than on the rich, for these latter either think a return is expected from them, or else they are angry at seeming to be indebted for such an action. But the poor man makes God the debtor in his place, and freely owns to the benefits he has received. To these remarks is added a warning to despise riches.
126. But what advantage is it to thee to show favour to a rich man? Is it that he is more ready to repay one who loves him? [550] For we generally show favour to those from whom we expect to receive a return of favour. But we ought to think far more of the weak and helpless, because we hope to receive, on behalf of him who has it not, a recompense from the Lord Jesus, Who in the likeness of a marriage feast [551] has given us a general representation of virtue. By this He bids us confer benefits rather on those who cannot give them to us in return, teaching us to bid to our feasts and meals, not those who are rich, but those that are poor. For the rich seem to be asked that they may prepare a banquet for us in return; the poor, as they have nothing wherewith to make return, when they receive anything, make the Lord to be our recompense Who has offered Himself as surety for the poor.
127. In the ordinary course of things, too, the conferring of a benefit on the poor is of more use than when it is conferred on the rich. The rich man scorns the benefit and is ashamed to feel indebted for a favour. Nay, moreover, whatever is offered to him he takes as due to his merits, as though only a just debt were paid him; or else he thinks it was but given because the giver expected a still greater return to be made him by the rich man. So, in accepting a kindness, the rich man, on that very ground, thinks that he has given more than he ever received. The poor man, however, though he has no money wherewith he can repay, at least shows his gratitude. And herein it is certain that he returns more than he received. For money is paid in coins, but gratitude never fails; money grows less by payment, but gratitude fails when held back, and is preserved when given to others. Next--a thing the rich man avoids--the poor man owns that he feels bound by the debt. He really thinks help has been given him, not that it has been offered in return for his honour. He considers that his children have been again given him, that his life is restored and his family preserved. How much better, then, is it to confer benefits upon the good than on the ungrateful.
128. Wherefore the Lord said to His disciples: "Take neither gold nor silver nor money." [552] Whereby as with a sickle He cuts off the love of money that is ever growing up in human hearts. Peter also said to the lame man, who was always carried even from his mother's womb: "Silver and gold have I none, but what I have give I thee. In the Name of Jesus Christ of Nazareth, arise and walk." [553] So he gave not money, but he gave health. How much better it is to have health without money, than money without health! The lame man rose; he had not hoped for that: he received no money; though he had hoped for that. But riches are hardly to be found among the saints of the Lord, so as to become objects of contempt to them.
[550] Cic. de Off. II. 20, § 69.
[551] S. Luke xiv. 12, 13.
[552] S. Matt. x. 9.
[553] Acts iii. 6.
Chapter XXVI.
How long standing an evil love of money is, is plain from many examples in the Old Testament. And yet it is plain, too, how idle a thing the possession of money is.
129. But man's habits have so long applied themselves to this admiration of money, that no one is thought worthy of honour unless he is rich. [554] This is no new habit. Nay, this vice (and that makes the matter worse) grew long years ago in the hearts of men. When the city of Jericho fell at the sound of the priests' trumpets, and Joshua the son of Nun gained the victory, he knew that the valour of the people was weakened through love of money and desire for gold. For when Achan had taken a garment of gold and two hundred shekels of silver and a golden ingot [555] from the spoils of the ruined city, he was brought before the Lord, and could not deny the theft, but owned it. [556]
130. Love of money, then, is an old, an ancient vice, which showed itself even at the declaration of the divine law; for a law was given to check it. [557] On account of love of money Balak thought Balaam could be tempted by rewards to curse the people of our fathers. [558] Love of money would have won the day too, had not God bidden him hold back from cursing. Overcome by love of money Achan led to destruction all the people of the fathers. So Joshua the son of Nun, who could stay the sun from setting, could not stay the love of money in man from creeping on. At the sound of his voice the sun stood still, but love of money stayed not. When the sun stood still Joshua completed his triumph, but when love of money went on, he almost lost the victory.
131. Why? Did not the woman Delilah's love of money deceive Samson, the bravest man of all? [559] So he who had torn asunder the roaring lion with his hands; [560] who, when bound and handed over to his enemies, alone, without help, burst his bonds and slew a thousand of them; [561] who broke the cords interwoven with sinews as though they were but the slight threads of a net; he, I say, having laid his head on the woman's knee, was robbed of the decoration of his victory-bringing hair, that which gave him his might. Money flowed into the lap of the woman, and the favour of God forsook the man. [562]
132. Love of money, then, is deadly. Seductive is money, whilst it also defiles those who have it, and helps not those who have it not. Supposing that money sometimes is a help, yet it is only a help to a poor man who makes his want known. What good is it to him who does not long for it, nor seek it; who does not need its help and is not turned aside by pursuit of it? What good is it to others, if he who has it is alone the richer for it? Is he therefore more honourable because he has that whereby honour is often lost, because he has what he must guard rather than possess? We possess what we use, but what is beyond our use brings us no fruit of possession, but only the danger of watching.
[554] Cic. de Off. II. 20, § 71.
[555] "linguam auream." Other readings are: "lineam auream," or "regulam auream."
[556] Josh. vii. 21.
[557] Ex. xx. 17.
[558] Num. xxii. 17.
[559] Judg. xvi. 6.
[560] Judg. xiv. 6.
[561] Judg. xv. 14, 15.
[562] Judg. xvi. 20.