Chrysostom on the "Undeserving" Poor

Sometimes it gets hard to be with and especially to give to those whom we deem ungrateful and undeserving. Here's what Archbishop John thinks about the matter.

"Pursue hospitality." (Rom 12:14)

He does not say "do it", but "pursue it", so to instruct us not to
wait for those that shall ask it, and see when they
will come to us, but to run to them, and be given to finding [1545]
them.

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 Thy sight, pass not away from Thy servant." (Gen.
xviii. 3.) 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, [1546] 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
thou art always so scrupulous, many a time wilt thou pass by a man of
esteem, and lose thy reward from him. And yet he that receiveth one
that is not of esteem, hath no fault found with him, but is even
rewarded. For "he that receiveth a prophet in the name of a prophet,
shall receive a prophet's reward." (Matt. x. 41.) But he who out of
this ill-timed scrupulousness passeth one that should be admired, shall
even suffer punishment. Do not then busy thyself 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 thee not to deserve
a loaf and a few pence? And yet thy Master causeth even the sun to rise
upon him! And dost thou 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
wouldest thou have an excuse for depriving him of this day's
sustenance. For thou art the servant of Him Who said, "Ye know not what
spirit ye are of." (Luke ix. 55.) Thou art 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 thee
thyself, even then thou shouldest not neglect him when starving. For
thou art 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." (Luke xxiii. 34.) Thou art 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.
[1547] 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 [1548] to
the last hour, and thrust not away the traitor, but even kissed him.
Thy Master kisseth, and with His lips receiveth him who was on the very
point of shedding His precious Blood. And dost thou 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 hath 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, betrayest thou the Son of Man with a kiss?" (ib. 48.) 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 thee, and to plunge his hand into thy 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 plotteth against thee. For such an one
deserveth 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 thou returnest 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 wroth at him. And he does not
say, thy Teacher, thy 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 thee, as even to kiss
thee at the time of betrayal, and that when a kiss too was the signal
for the betrayal; is it with Him that thou playest the traitor's part?
Blessed art Thou, O Lord! What lowliness of mind, what forbearance hast
Thou 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 (entreptikhos), addressed them in the words, "Why, are ye
come out as against a thief with swords and staves?" (Matt. xxvi. 55.)
And having cast them down backwards (John xviii. 6), 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 dost
thou 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 thou standest brutalized, and imitating the
rage of lions. Yet they never taste of dead bodies. But thou, while
thou seest him a very corpse (tetaricheumenon lit. salter, or, a mummy)
for distresses, yet leapest upon him now that he is down, and tearest
his body by thine 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 wilt thou say to God, Have mercy upon me, and ask of Him remission
of sins, when thou art insolent to one who hath done no sin, and
callest him to account for this hunger and great necessity, and
throwest all the brute beasts into the shade by thy cruelty. For they
indeed by the compulsion of their belly lay hold of the food needful
for them. But thou, when nothing either thrusts thee on or compels
thee, devourest thy brother, bitest, and tearest him, if not with thy
teeth, yet with words that bite more cuttingly. How then wilt thou
receive the sacred Host (prosphoran), when thou hast empurpled thy
tongue in human gore? how give the kiss of peace, with mouth gorged
with war? Nay, how enjoy every common nourishment, when thou art
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?
thou givest no money, why use insulting words besides? Hast thou 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." (Matt. xxv. 41.) 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.

Pray for us, Brother John.