Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, “My Lord, if now I have found favor in Your sight, pass not away from Your servant.” Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty.
But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will.
Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him.
And if you are always so scrupulous, many a time will you pass by a man of esteem, and lose your reward from him. And yet he that receives one that is not of esteem, has no fault found with him, but is even rewarded. For “he that receives a prophet in the name of a prophet, shall receive a prophet's reward.” But he who out of this ill-timed scrupulousness passes one that should be admired, shall even suffer punishment. Do not then busy yourself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life.
For if this person be a murderer, if a robber, or what not, does he therefore seem to you not to deserve a loaf and a few pence? And yet your Master causes even the sun to rise upon him! And do you judge him unworthy of food even for a day? I will put another case to you besides. Now even if you were positively certain that he were laden with countless iniquities, not even then would you have an excuse for depriving him of this day's sustenance. For you are the servant of Him Who said, “You know not what spirit you are of.” You are servant to Him Who healed those that stoned Him, or rather Who was crucified for them.
And do not tell me that he killed another, for even if he were going to kill you yourself, even then you should not neglect him when starving. For you are a disciple of Him Who desired the salvation even of them that crucified Him Who said upon the Cross itself, “Father, forgive them, for they know not what they do.” You are the servant of Him Who healed him that smote Him, Who upon the Cross itself crowned the man who had scorned Him. And what can equal this? For both the robbers at first scorned Him.
Still to one of these He opened Paradise. And He bewails those who were upon the point of killing Him, and is troubled and confounded at seeing the traitor, not because He was going to be crucified, but because he was lost. He was troubled then as having foreknowledge of the hanging, and the punishment after the hanging. And though He knelt his wickedness, He bore with him to the last hour, and thrust not away the traitor, but even kissed him. Your Master kisses, and with His lips receives him who was on the very point of shedding His precious Blood.
And do you count the poor not worthy even of a loaf, and reverencest not the Law which Christ laid down? Now by this He shows that we ought not to turn aside, not only from the poor, but not even from those that would lead us away to death. Do not tell me then, that so and so has done me grievous mischief, but just consider what Christ did near the Cross itself, wishing to amend by His kiss the traitor by whom He was on the point of being betrayed. And see with how much power to shame him.
For He says, “Judas, do you betray the Son of Man with a kiss?” Who is there He would not have softened? Who is there that this address would not have made yielding? What beast? What adamant? Yet not that wretched man. Do not then say, that such an one murdered such an one, and that is why I turn aside from him. For even if he were upon the point of thrusting a sword down into you, and to plunge his hand into your neck itself, kiss this very right hand! since even Christ kissed that mouth which wrought His death!
And therefore do not thou either hate, but bewail and pity him that plots against you. For such an one deserves pity at our hands, and tears. For we are the servants of Him Who kissed even the traitor (I will not leave off dwelling over that continually), and spoke words unto him more gentle than the kiss. For He did not even say, O thou foul and villanous traitor, is this the sort of recompense you return us for so great a benefit? But in what words? “Judas;” using his own name, which is more like a person bemoaning, and recalling him, than one angry at him.
And he does not say, your Teacher, your Master, and Benefactor, but, “the Son of Man.” For though He were neither Teacher nor Master, yet is it with One Who is so gently, so unfeignedly affected towards you, as even to kiss you at the time of betrayal, and that when a kiss too was the signal for the betrayal; is it with Him that you play the traitor's part? Blessed are You, O Lord! What lowliness of mind, what forbearance have You given us ensamples of! And to him He so behaved.
But to those who came with staves and swords to Him, was it not so too? What can be more gentle than the words spoken to them? For when He had power to demolish them all in an instant, He did nothing of the kind, but as expostulating (ἐ ντρεπτικὥς), addressed them in the words, “Why, are you come out as against a thief with swords and staves?” And having cast them down backwards, as they continued insensible, He of His own accord gave Himself up next, and forbore while He saw them putting manacles upon His holy hands, while He had the power at once to confound all things, and overthrow them.
But do you even after this deal fiercely with the poor? And even were he guilty of ten thousand sins, want and famine were enough to soften down a soul ever so blunted. But you stand brutalized, and imitating the rage of lions. Yet they never taste of dead bodies. But you, while you see him a very corpse (τεταριχευμένον lit. salter, or, a mummy) for distresses, yet leapest upon him now that he is down, and tearest his body by your insults, and gatherest storm after storm, and makest him as he is fleeing to the haven for refuge to split upon a rock, and bringest a shipwreck about more distressing than those in the sea.
And how will you say to God, Have mercy upon me, and ask of Him remission of sins, when you are insolent to one who has done no sin, and callest him to account for this hunger and great necessity, and throwest all the brute beasts into the shade by your cruelty. For they indeed by the compulsion of their belly lay hold of the food needful for them. But you, when nothing either thrusts you on or compels you, devourest your brother, bitest, and tearest him, if not with your teeth, yet with words that bite more cuttingly.
How then will you receive the sacred Host (προσφορὰν), when you have empurpled your tongue in human gore? How give the kiss of peace, with mouth gorged with war? Nay, how enjoy every common nourishment, when you are gathering so much venom? Thou dost not relieve the poverty, why make it even more grinding? thou dost not lift up him that is fallen, why throw him down also? thou dost not remove despondency, why even increase it? You give no money, why use insulting words besides?
Have you not heard what punishment they suffer that feed not the poor? To what vengeance they are condemned? For He says, “Depart to the fire prepared for the devil and his angels.” If then they that feed not are so condemned, what punishment are they to suffer, who besides not feeding, even insult? What punishment shall they undergo? What hell? That we kindle not so great evils against ourselves, whiles we have it in our power, let us correct this evil complaint also, and put a bridle on the tongue. And let us be so far from insulting, as even to invite them, both by words and actions, that by laying up much mercy for ourselves, we may obtain the blessings promised us. Which God grant that we may all attain unto by the grace and love towards man, etc.
Source: Homilies on Romans (New Advent)