And we get corresponding, increasingly spiritual interpretations with regard to man’s action and man’s merit. First, all ostentation in the doing of the deed cancels all reward in the Beyond; so, in the case of each of the three branches of “Justice.”[151] And then the worker is to be satisfied, day by day, with that day’s pay and sustenance: “Give us this day our daily bread,” every soul is to pray; the divine Householder will say, “Didst thou not agree with me for a penny a day? Take thine own and go thy way.” And even “when ye have done all that has been commanded you, say ‘we are unprofitable servants, we have but done what we were bound to do.’” They are invited to look away from self, to “seek first the Kingdom and His Justice,” and then “all these things,” their very necessaries for earthly life, “shall be added unto you.” Indeed it is the boundlessly generous self-communicativeness of God Himself which is to be His disciples’ deliberate ideal, “be ye perfect, as your heavenly Father is perfect”; and the production of this likeness within themselves is to be the ultimate end and crown of their most heroic, most costly acts: “love your enemies, and pray for those that persecute you: that you may become the sons of your Father who is in Heaven, who maketh His sun to rise upon the evil and the good, and who raineth upon the just and the unjust.” And the more there is of such self-oblivious love, the more will even the gravest sins be entirely blotted out, and the more rapid will be the full sanctification of the soul, as Our Lord solemnly declares concerning the sinful woman in St. Luke, “her many sins are forgiven her, because she hath loved much.”[152] In all this matter it is St. Luke’s Gospel which is specially interesting as showing, so to speak, side by side, an increased Rabbinical-like preciseness of balance between work and reward, and yet the adoption, doubtlessly under Pauline influence, of St. Paul’s central term in lieu of the old Jewish terminology. For, in one of its curious so-called “Ebjonite” passages, this Gospel works up the Parable of the Talents, with its only approximate relation between the deeds and their rewards (Matt. xxv, 14-30), into the Parable of the Pounds (Luke xix, 12-27), with its mathematically symmetrical interdependence between the quantities of the merit and those of this merit’s reward: the man who makes ten pounds is placed over ten cities, and he who makes five, over five. And, on the other hand, in a Lukan equivalent for part of the Sermon on the Mount, St. Matthew’s “reward” is replaced by “grace”: “If ye love them that love you, what grace (χάρις) have you? and if ye do good to those that do you good, what grace have you?”[153]