Demonstrations 20.16–21.8

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But above all the Lord gave a warning about the poor when he said to the master of the feast: "When you give a dinner or a supper, do not invite your friends, nor your brothers, nor your rich neighbours, lest they too invite you in return, and this be your repayment; but when you give [a feast], invite the poor, the simple, the blind and the lame, and those who have nothing; and you will be blessed because they cannot repay you; for your repayment will be at the resurrection with the righteous." And again he said: "Make friends for yourselves by that mammon of unrighteousness, so that, when it fails, they may receive you into the eternal tents." Who are the friends who hold the eternal tents, and whom people gain for themselves by the mammon of unrighteousness? Those friends are God and his Christ, who have the eternal tents; and when a person gives of his goods to the poor, he gives rest to the will of God and his Christ, as he said: "This is my rest: give rest to the weary." And the Lord says: "What you did to these, you did to me." And he said, "Make friends for yourselves," according to the word of Isaiah: "Do not fear, my servant Jacob, seed of Abraham my friend." And the Lord said to his disciples: "I have called you friends, because all that I have heard from my Father I have made known to you." These then are the friends whom people will gain when they give to the poor, and [they will be] in their eternal tents, in the place where the righteous rest, in a tent not made with hands, nor of this creation, as the Apostle said. … Moreover the Lord urges on those who support the poor and needy. For he says: "Do not lay up for yourselves treasures on earth, where thieves dig through and steal, and where the moth gets in and destroys. But lay up for yourselves treasure in heaven, treasure that does not fail, where the moth does not destroy nor thieves steal; for where your treasure is, there your heart will be also." And again the Apostle said of the apostles before him: "They only asked this: that we should remember the poor; and I was eager to do this very thing."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Lord also says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." But of the rich he said: "Woe to you rich, for you have received your request." Who are the rich who have received their request, if not that former people, which desired all earthly and not at all heavenly things, like this rich man who gathered and enlarged his crops and was not rich in God; or that other who delighted in all good things, and has already received his request here, and what he sought is no longer given him? Of the poor he says further: "Theirs is the kingdom of heaven." Shall we say that he spoke of any person who lacks the things of this world? For there are poor people who lack everything at all, who are thieves, murderers, liars, doers of crimes against the law. Will the kingdom of heaven be theirs? Far from it! But blessedness has been given to those poor in their spirit and fearing God, to those who with the fear of their God do not hoard their goods, but use them [as] a surplus: to rich Abraham, who made his spirit poor for God; to Isaac and Jacob, the sons of the promise, who walked in his paths and, though rich, pleased their God; to Job, the richest man among the people of the East, who, when he was tried in his children and his possessions, loved his God who had given him these things and did not blaspheme against God. These are the ones of whom the Apostle says: through love of strangers they received angels. For who are the lovers of strangers, if not Abraham, Lot, Job, and other righteous like them? See, my beloved, how those patriarchs loved strangers. For Abraham, seeing those angels, thought they were strangers, ran to meet them, and bowed down before them, that they might enter his tent and refresh themselves with him, and so the guest be blessed by hospitality. Wonder at that great man, prostrate and bowing, begging and asking that the guests come in to him to rest. For it was Abraham's daily custom to receive strangers; and when he saw those angels, he took them for needy strangers, ran to meet them, and received them as strangers; for their majesty was hidden from his eyes. And he rose and stood by them and served them. And he ordered Sarah to knead three measures of fine flour with her hands; clearly one measure for each, but in overflowing measure, so that when he received his reward it might be so measured back to him. So because he loved strangers he received a reward and a promise, that in his seed all nations would be blessed. Likewise Lot too received strangers, and God rescued him from Sodom, an enemy of strangers, as Ezekiel says: "This was the iniquity of Sodom and her companions: they did not take the poor and wretched by the hand; and seeing these things in them, I overthrew them." Likewise Zacchaeus, a tax collector and sinner, said to the Lord as he entered his house: "See, Lord, half of my goods I give to the poor, and whatever I have defrauded I restore fourfold." And the Lord said to him: "Today salvation [has come to this house]." … "You shall not commit adultery; you shall not steal. Honour your father and your mother; love your neighbour as yourself." And that man said to him: "These I have done from my youth." … "Sell all that you have and give to the poor, and take up your cross and follow me." And when that man heard this, he was very sad and went to his house grieving; for he was very rich in possessions. … "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." The Apostle too says: "He who sows sparingly will reap sparingly, and he who [sows bountifully will reap bountifully]." … I have written this, my beloved. Exhort and persuade the givers to sow the seed of life before them, as it is written: "Teach the righteous man, and he will increase his learning"; and with these arguments urge on every lover of the poor, so that you too may have a share in his labour.

Here ends the Demonstration on the Support of the Poor.

English translation by John Gwynn (1898); the original is not shown

I have heard a reproach, which has greatly vexed me. The unclean (the heathen) say, that this people, which is gathered together out of all nations, has no God. And thus say the impious:—“If they have a God, why does He not avenge His people?” And darkness more exceedingly has thickened upon me, because the Jews also reproach us, and magnify themselves over the children of our people. It happened one day, that a man, who is called wise amongst the Jews, questioned me, saying:—Jesus, Who is called your Teacher, wrote for you, that If there shall be in you faith like one grain of mustard, ye shall say to this mountain, Remove, and it shall remove from before you; and (ye shall say) even, Be lifted up and fall into the sea, and it shall obey you. So apparently there is in all your people not one wise man, whose prayer is heard, and who asks of God that your persecutors should cease from you. For clearly it is written for you in that passage, There is nothing which ye shall not be able to do.

English translation by John Gwynn (1898); the original is not shown

And when I saw that he was blaspheming and speaking much against the Way (the Christian religion), my mind was disturbed, and I understood that he would not admit the interpretation of the words that he quoted to me. Then I also questioned him on sayings from the Law and from the Prophets, and said to him:—Do ye trust that even when ye are dispersed God is with you? And he professed to me, “God is with us, because that God said unto Israel:—Even in the lands of their enemies, I yet did not forsake them, nor did I make void My covenant with them.” In answer I said to him:—“Right good is this that I have heard from thee, that God is with you. Against thy words will I also speak unto thee. For I said the Prophet said unto Israel, as from the mouth of God:—If thou shalt pass through the sea, I will be with thee, and the rivers shall not overflow thee; and if thou shalt walk upon fire, thou shalt not be burned, and the flame shall not search thee; because the Lord thy God is with thee. Thus there is not one righteous and good and wise man out of all your people, who could pass through the sea and live and not be drowned; or (through) the river without its overflowing him; or who could walk over fire and see whether he would not be scorched and whether the flame would not burn him. And if thou shalt bring to me an explanation, I will not be persuaded by thee, just as thou also dost not accept from me the interpretation of the words as to which thou hast questioned me.”

English translation by John Gwynn (1898); the original is not shown

Furthermore I questioned him about another saying that is written in Ezekiel; namely, that he said to Jerusalem:—Sodom and her daughters shall be built up as of old, and thou and thy daughters shall become as of old. So he explained this saying to me, and began to make a defence, and said to me “As to this that God said to Jerusalem by the Prophet, Sodom and her daughters shall be built up as of old, and thou and thy daughters shall become as of old; this is the force of the passage, that Sodom and her daughters shall be in their place as of old, and shall be made subject to Israel; and Jerusalem and her daughters shall be in the splendour of royalty as of old.” When I heard this defence from him, it was very contemptible in my eyes, and I said to him:—“Inasmuch as the words of the Prophet were said in wrath, is the whole passage wrathful, or is part of it wrathful and part of it gracious?” He answered:—“A wrathful passage is altogether wrath, and there is no peace in it.” And I said to him:—“Since thou hast instructed me that there is no peace in that wrathful passage, hear without contention and blaspheme not, and I will instruct thee about this saying. For from the top to the bottom the whole passage is said in wrath. For he said to Jerusalem:—As I live, saith the Lord God, Sodom and her daughters did not do at all as thou and they daughters have done. And he said to her (Jerusalem):—Be abashed and accept thy shame, that thou hast overcome thy sisters in thy sins, and they are justified rather than thou. Since he says that Sodom and her daughters were justified rather than Jerusalem and her daughters, and that Jerusalem overcame Sodom in her sins, it is right that when Israel shall be gathered together, its seat should be in Sodom and Gomorrha. For their vine is of the vine of Sodom, and of the planting of Gomorrha. Their grapes are bitter and their clusters gall unto them. And Isaiah also calls them rulers of Sodom, and people of Gomorrha. For if Israel is gathered together, in Sodom and Gomorrha ought they to dwell with the rulers of Sodom and with the people of Gomorrha; and on the vine of Sodom and planting of Gomorrha to eat bitter grapes and gather clusters of gall; and to eat the eggs of the basilisk and to clothe themselves with spiders’ webs, to be used with wild grapes of the vineyard, and to be turned into reprobate silver. And Sodom and her daughters, who were justified rather than Jerusalem, shall be built up as of old. And Jerusalem, that surpassed Sodom in her sins, shall continue in her sins, and shall remain in desolation until the accomplishment of the things determined for ever.

English translation by John Gwynn (1898); the original is not shown

And Ezekiel said:—This is the iniquity of Sodom and of her daughters, that they did not take by the hand the poor and needy; and when I saw these things in them, I overthrew them. And consider and see that, from the time that Sodom was overthrown until Jerusalem was built, there were eight hundred and ninety-six years. From the time that Abraham was informed by God through the Angel that at this time next year I will return to thee, and Sarah thy wife shall have a son, from that time till Jacob entered Egypt was a hundred and ninety-one years: and the children of Jacob were in Egypt two hundred and twenty-five years. So all the years from the time that Isaac was conceived and Sodom overthrown were four hundred and sixteen years, and from the Exodus of Israel from Egypt till the great edifice of Jerusalem was built up by Solomon, and the temple was built, there were four hundred and eighty years. Therefore all the years from the conception of Isaac and the overthrow of Sodom till the great building of Jerusalem, were eight hundred and ninety-six years. And from the great building of Jerusalem until the destruction of Jerusalem there were four hundred and twenty-five years. The sum of all the years from the time of the overthrow of Sodom until Jerusalem was laid waste, was one thousand three hundred and twenty-one. These are all the years that Sodom and her daughters were laid waste before Jerusalem. And she that was more just than Jerusalem is not yet inhabited. Therefore the whole sum of the years from the overthrow of Sodom till the six hundred and fifty-fifth year of the Kingdom of Alexander, the son of Philip of Macedon, is two thousand two hundred and seventy-six years. And from the time that Jerusalem was laid waste by the Babylonians until the present time is nine hundred and fifty-five years. And Jerusalem has been inhabited, after the Babylonians laid it waste, during those seventy weeks about which Daniel testified. Then it was laid waste in its last destruction by the Romans, and it shall not be inhabited again for ever, for it abideth in desolation until the accomplishment of the things determined. So then, all the years of the former and latter desolation of Jerusalem have been four hundred and sixty-five years, and when thou dost deduct from them the seventy years of Babylon, they have been three hundred and ninety-five years.

English translation by John Gwynn (1898); the original is not shown

All this argument have I written to thee, because the Jews pride themselves, (saying), “It has been covenanted to us, that we shall be gathered.” For if Sodom, whose iniquity was not so great as that of Jerusalem, is not as yet inhabited, and if we say thus, that it will not be restored for ever, how shall Jerusalem be restored, whose iniquity is greater than that of Sodom and her daughters? As for Sodom God has not had mercy on her for two thousand two hundred and seventy-six years; and shall we say that He will have mercy on Jerusalem? For up to the present there are but three hundred and ninety-five years from the day that she was laid waste, according to the calculation that has been written above. But as to this that he said, Sodom and her daughters shall be possessed as of old, and with regard to Jerusalem he said, Thou and thy daughters shall become as of old, this is the force of the passage; that they shall not be inhabited for ever; for the Lord also thus cursed the land against which He was wroth:—It shall not be sown, nor shall it produce, nor shall any herb spring up in it, but it shall be like Sodom and Gomorrha, against which the Lord was wroth and towards which He was not appeased. Therefore be sure, my hearer, that Sodom and her daughters shall not be inhabited for ever; but they shall be as of old, namely, as in that time when they were not as yet inhabited, and as in the time when the Lord was wroth with them and was not appeased towards them. And Jerusalem and her daughters shall be as of old, (that is) as in the former time when the mountain of the Amorites lay in desolation, whereon Abraham built the altar, when he bound upon it Isaac his son; and as it was desolate when David bought the threshing-floor from Araunah the Jebusite, and built there the altar. For consider and see that this mountain whereon Abraham offered his son is the mountain of Jebus, which is Jerusalem. And this place of the threshing-floor that David bought of Araunah is that whereon the Temple was built. Thus Jerusalem shall be in desolation as of old. And consider that when Ezekiel prophesied this passage, Jerusalem still was sitting in her greatness, and those who were in her were rebelling against the King of Babylon. And that which the Prophet spoke, he said in wrath and reproach against Jerusalem.

English translation by John Gwynn (1898); the original is not shown

Consider and observe, my hearer, that if God had given a hope to Sodom and to her fellows, He would not have overthrown them with fire and brimstone, the sign of the last day of the world, but would have delivered them over to one of the kingdoms to be chastised. As it is written that when Jeremiah caused the nations and kingdoms to drink the cup of wrath, he said concerning each one of the cities, that after they shall drink the cup, I will turn back the captivity of Elam, of Tyre, of Zidon, of the children of Ammon, and of Moab, and of Edom. Concerning each one of these kingdoms he said:—In the last days I well turn back her captivity. Now we see that Tyre was inhabited, and was opulent after she had wandered seventy years, and after she had received the reward of her harlotries and after she had committed fornication with all kingdoms. And she took the harp, and played it sweetly, and multiplied her music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said:—Babylon shall fall, and shall not rise. And lo! unto this day does it continue in desolation, and will do so for ever. And also about Jerusalem he said:—The virgin of Israel shall fall, and shall not rise again. She is forsaken upon the ground and there is none to raise her up. For if the prophecy is true which Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said unto Jerusalem:—I will not again be wroth with thee, nor will I reprove thee. Of a truth He will not again be wroth with her, nor will He reprove her for ever; for that which is in desolation He will not reprove, nor will she provoke him to wrath.

English translation by John Gwynn (1898); the original is not shown

As to those that reproach us (saying):—“Ye are persecuted and are not delivered,” let them be ashamed themselves, that at every time they have been persecuted, even for many years before they were delivered. They were made to serve in Egypt two hundred and twenty-five years. And the Midianites made Israel serve in the days of Barak and Deborah. The Moabites ruled over them in the days of Ehud; the Ammonites in the days of Jephthah; the Philistines in the days of Samson, and also in the days of Eli and of Samuel the Prophet; the Edomites in the days of Ahab; the Assyrians in the days of Hezekiah. The king of Babylon uprooted them from their place and dispersed them; and after he had tried and persecuted them much, they did not amend, as He said to them:—In vain have I smitten your sons, for they did not accept chastisement. And again He said:—I have cut off the Prophets, and slain them by the word of My mouth. And to Jerusalem He said:—By afflictions and scourges be instructed, O Jerusalem, lest thy life depart from thee. But they forsook Him, and worshipped idols, as Jeremiah said concerning them:—Go to the distant isles, and send to Kedar, and consider well and see, whether there has been (anything) like this, whether the nations change their gods, those that are no gods. But My people has changed My honour for that which is not profitable. Be astonished, ye heavens, at this; and quake and fear greatly, saith the Lord; because My people have done two wickednesses; they have abandoned Me, the fountain of the water of life, and they have gone and dug for themselves cisterns, broken cisterns which cannot hold water. For the broken cisterns are the fear of images and idols. And He calls the heavens to astonishment, because they worshipped the hosts of the heavens. And the heavens shall receive as a penalty, that they shall be rolled up as a scroll, and all the host of them shall fall down.

English translation by John Gwynn (1898); the original is not shown

All this discourse that I have written unto thee, my beloved, from the beginning, was because the Jew reproached the children of our people; but now, as far as I can comprehend, I will instruct thee about the persecuted, that they have received a great reward, while the persecutors have come to scorn and contempt.