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"And the Lord appeared to Abram and said to him, 'T will give this land to your descendants.' He built an altar on the spot to commemorate the Lord's appearance to him."
Fes Fe REAT [292] AND BEYOND ALL TELLING, dearly beG loved, is the treasure in the words read just now, and ww A deserving of heightened attention and a mind active and en so that we may pass over nothing of the riches hidden in these brief phrases. You see, the reason that the loving
God did not allow all the contents of the Scriptures to yield themselves spontaneously clear and obvious at first glance with scant reading was that he might disturb our sloth and we might show signs of alertness [293] and thus reap the benefit of them. It normally happens, after all, that matters discovered with effort and research are riveted more firmly in our minds, whereas what is discovered with ease soon flies away from our heart. So, far from showing indifference, I beseech you, let us stir up our thinking and make a thorough and in-depth study of the writings so as to be in a position to gain some greater benefit from them and thus go off home.
(2) The Church of God, in fact, is a spiritual market and a surgery for souls, and, like people going to market, we ought acquire an abundance of good things from here and go home the better for it, and like patients at a surgery we ought receive various remedies for the passions afflicting us and go off. I mean, our purpose in assembling each day is not simply to gossip inconsequentially with one another and then all part; rather, it is for each of us to learn something worthwhile, get healing for our troublesome ailments and take our leave in that condition. After all, how would it not be utterly
Gene e7.
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absurd for us to send our children to school, expecting of them day after day some advantage from their lessons, and never to regret their going there idly and to no purpose if we do not see them making some improvement—whereas, on the other hand, we at our mature age attend this spiritual school without giving evidence of an eagerness equal to theirs, even though the lessons here redound to our good as far as the salvation of our souls is concerned? So let each of us, I beseech you, examine his conscience daily as to the advantage derived from this day's sermon, and the next day's, and so on, lest we too seem to be attending here idly and to no purpose.
(3) Now, for the fact that this discharges me of all responsibility (after all, I bring all my resources to the task and leave nothing undone as far as in me lies) whereas it proves to be the basis of greater condemnation for those who come in illhumor or attend without care or have no wish to make an improvement, listen to the words of Christ to the man who buried the talent: "Wicked servant, you ought to have lodged my money with the bankers and at my coming I could have expected it with interest,"'? whereas about the Jews, "If I had not come and spoken to them, they would have no sin—but as it is they don't have any excuse."* In the present case, however, Our concern is not whether we are free of blame; instead, we are anxious for your advancement, and we consider our contentment spoilt, even if we are guiltless on countless scores, if you in your turn do not give evidence of an enthusiasm commensurate with our efforts. This, after all, is the basis of our contentment, seeing your growth in spirituality.
I know, of course, that by God's grace you are filled with understanding and can admonish others; in keeping with Paul's advice,' however, I serve you with fresh reminders, stir up your zeal and enthusiasm and ceaselessly supply you with this encouragement in the wish that you become mature and fully developed. After all, I consider it no little demonstration
2. Matt 25.26—27.
3. John 15.22.
4. Chrysostom probably has in mind passages in Paul such as Rom 15.15; Col 4.12; 1 Cor 14.20.
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of your advance in God's eyes to attend here daily with such great eagerness and have an insatiable appetite for spiritual teaching. You see, just as appetite for bodily nourishment would be an index of perfect health, so desire for spiritual teaching is a quite unmistakable proof of health in terms of the soul. Hence, of course, knowing as I also do of your love and the fact that, even should I prolong the instruction a thousand times, I would be unable to match your [294] enthusiasm and bring you a surfeit of this spiritual nourishment, I will as far as in me lies not cease providing you daily for your good with whatever God's grace supplies and fixing in your mind the teachings of the holy Scriptures.
(4) So, come now, today too let us entreat the loving Lord to direct our tongue in discovery of what we seek, and let us lay before you the customary instruction by proposing to your good selves those very words previously read out. "The Lord
God appeared to Abram," the text says, "and said to him."
Wasn't I right in saying at the outset that a great treasure is contained in these brief words? I mean, notice at once the strange and unusual opening of the expression: "The Lord
God appeared to Abram," it says. This is the first time we find this stated in Scripture, "he appeared." Neither in the case of Adam, nor Abel, nor Noe, nor anyone else did Sacred
Scripture employ this expression. So why is the expression, "he appeared," used? And how is it that elsewhere Scripture says, "No one will see God and live"?> How, then, would we interpret the words of Scripture, "He appeared"? How did he appear to the just man? Surely he didn't see his true being? No—God forbid. What, then? He was seen in the way he alone knows and in the manner possible for Abram to see.
In his inventiveness, you see, our wise and loving Lord, showing considerateness for our human nature, reveals himself to those who worthily prepare themselves in advance. He explains this through the sacred author in the words, "I gave many visions and took shape in the works of the inspired
5. Cf. Exod 33.20. Chrysostom illustrates in this passage the Antiochene process of wrestling with each item of the text.
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authors."® Isaiah in his turn saw him seated, something that is inapplicable to God, since he doesn't sit down—how could he, after all, with his unique nature being incorporeal and indefectible? Daniel too saw him, as the Ancient of Days;'
Zechariah had a different vision of him,' and Ezekiel in turn a different one. This is the reason, therefore, that he said,
"I gave many visions," that is, I appeared in a way suited to each one.
(5) So in the present case, after he uprooted the just man from his home and bade him go into a foreign country where he arrived and roamed around in the manner of a nomad and a stranger, since the Canaanites still occupied the land, and was looking around to see where he should take up his abode, the good Lord wished to console him and strengthen his resolve lest he lose enthusiasm and doubt the promise already made to him, "'Go forward, and I will make you into a great nation.'" The good man, after all, had before his eyes happenings that were contrary to promise, and himself amongst the most contemptible and abject of men, a forlorn survivor, without means of finding a haven. So to stimulate his resolve,
"The Lord appeared to Abram," it says, "and said to him, 'I will give this land to your descendants.'" You see, although the just man, who was in fact in his old age, had no children on account of Sarah's sterility, he promises to endow the child born to him with the land. Consider, I ask you, God's loving kindness, how in his foreknowledge of the just man's virtue he wants to bring him to the notice of everyone and, like some hidden pearl, make him conspicuous in this way. In heaping promises on promises and making these wonderful offers he postpones their fulfilment somewhat so that the patriarch's godfearing qualities may be demonstrated [295] by the fact of his seeing things turning out contrary to promise for the time being without the blessed man's being alarmed or dis6. Hos 12.10, a key text for Chrysostom's theology of the incarnation of the Word in Scripture.
Wa Watt 7.22.
8. Zeq ie g. Ezek iff. See Introduction (18) in FOTC 74 for comment on Chrysostom's expectations of his congregation's familiarity with the Bible.
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turbed, but rather keeping his resolve undeterred in his belief that without doubt what was once promised him by God was in fact firm and secure. Let us, however, scrutinize everything in detail so that in this way we may learn both the good
God's inventive wisdom and the care he showed in regard to the just man, as well as the patriarch's love for the Lord. "The Lord God appeared to Abram," the text says. How did he appear? In the way God alone knows, and in the way it was possible for Abram to see him. You see, I don't cease saying this, ignorant as I am of the way it happened; I am content to listen to the words of Scripture, "The Lord God appeared to Abram, and said to him, 'I will give this land to your descendants.'"
(6) Keep precisely in mind the promises made by God, so that when you see the just man beset by various circumstances, you may discover the extraordinary degree of his good sense, the fibre of his courage, and the firm and stable quality of his love for God, and that you may learn the lesson from what happened to this just man never to regard it as a case of abandonment by God when you see someone beset by trials from the ungodly or other tribulations of this life. Instead, have a mind to the diversity of God's designs and leave all to his unsearchable providence. After all, he allows this good man, as godfearing as he was and so exemplary for his great obedience, to suffer so many trials which you are presently quite well aware of, not out of disregard for his servant but in his desire to reveal his virtue to everyone else. It is, in fact, customary with him to do this to each of the just ones: as many of you as are familiar with the reading of the holy
Scriptures will be in a position to discover the truth right from the beginning and find God disposing of the life of his servants in this way. So how would it not be a mark of extreme ingratitude to consider this concession by God a case of abandonment and not to regard it as an extraordinary sign of great care and ineffable love? Accordingly, to show the excess of his power he realizes these two objects from this incident: he renders obvious to everyone his servant's endurance and courage as well as the inventiveness of his providence
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even amidst inauspicious circumstances, and after success had almost been despaired of he directs affairs as he wishes without being impeded by difficulties occurring in the process. "The Lord God appeared to Abram," the text says, "and said to him, 'I will give this land to your descendants.'" A wonderful promise, particularly welcome to the just man: you appreciate how people who reach old age, especially if they have passed their whole life childless, long for children. So the Lord God gave him this reward for his obedience in heeding the words, "'Leave your country,'" without delaying or postponing but responding to the command and putting into effect what had been ordered—hence he says, "'I will give this land to your descendants.'"
(7) Consider how through this statement he stirred Abram's thinking and supplied him with a recompense that matched his difficulties. This was the reason, of course, that the good man demonstrated his personal gratitude by immediately taking steps to offer thanksgiving. "He built an altar on the spot to commemorate the Lord's appearance to him," the text says.
See the indication of his godfearing attitude: the very spot where he had been accorded converse with God he consecrated [296] and gave evidence of thanksgiving as far as he could. This, in fact, is the meaning of the phrase, "He built an altar'—that is, he gave thanks for the promises made to him. Just as people under the influence of affection often build homes whenever they happen to meet people kindly disposed to them, and many have even founded cities and named them after their association with kindred spirits, well, in just the same way this just man, on the spot where he had been accorded a vision of God, "built an altar to commemorate the Lord's appearance to him, and moved on from there," the text says. What is the meaning of "moved on from there"? That after consecrating the place at that stage and dedicating it to God, he departed from there and transferred to another place, the text says, "to the mountain east of Bethel and pitched his tent there"!'—in other words, it says, he
10. Gen 12.8.
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erected a temporary dwelling. See how frugal he was, how unencumbered, to move in this way without difficulty, accompanied by both wife and household. Let men heed this, let women heed it; often when we have occasion to go into the open country, we think of countless pieces of equipment and get involved in many and varied tasks for the sake of bringing along many things that, far from being of any use, are pointless and idle, and we bring with us and encumber ourselves with things that are the object of our attention merely for show.
(8) Not so this just man, however. Instead, what? After being accorded converse with God, he consecrated the place and built an altar; then he moved elsewhere with complete ease. "He pitched his tent there, with Bethel to the west and Aggai to the east; there he built an altar to the Lord and called on the name of the Lord." See how in every way he displays his own godfearing attitude: he built the altar there on account of the promise made him by God, consecrated the place and moved on; but there in turn, after pitching his tent,
"he built an altar to the Lord and called on the name of the Lord." Do you see his reasonable attitude? do you recognize the advice given in his letters by the world's remarkable teacher, blessed Paul, in the words, "In every place raising your hands in prayer,"!! being put into practice by the patriarch ahead of time in building an altar in every place and offering thanksgiving to the Lord? He knew, you see, he knew well that the God of all looks for nothing more from the human race, despite his countless kindnesses beyond all telling, than a grateful attitude and knowing how to render thanks for his favors.
(g) Let us see once more, however, how in this case the just man moves on. "Abram moved on and traveled until he pitched camp in the desert."!? Notice once again his godfearing attitude and his great wisdom. Once again, the text says, he left there and "pitched camp in the desert." Why did he move on from there? Perhaps because he could see some of Wl. de bimyoes:
12. Gen 12.9.
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the inhabitants were not pleased with his being there. Hence, of course, he showed the extraordinary degree of his tolerance and the way he set great store by peace and treated no one shabbily by choosing the desert as his territory. "He traveled," the text says, "until he pitched camp in the desert."
That is a strange expression for Sacred Scripture to use: as it is normal to use the expression in the case of war, so too in the present case it is said of [297] the just man that he pitched camp so as to show the patriarch's unencumbered condition; since, just as soldiers with ease pitch camp now in one place, now in another, so too this just man, though accompanied by his wife, his nephew and such a large household, made these transfers with greater ease. Do you see his unencumbered life in his old age accompanied by wife and household? Yet what particularly strikes me with admiration is the fortitude of his wife: when I consider the frailty of womankind, and ponder how she made those transfers with ease in the company of the just man, not grumbling about it herself nor proving an obstacle to the just man, I reckon that she was endowed no less than the just man with a courageous and highly motivated intention. We will grasp this in particular as we move on to what follows in the reading.
(10) Did you notice how after hearing, "'I will give this land to your descendants," the just man, far from settling down, moved from one place to another, and, in turn, from there to still another place? See him driven also from the desert, however, not by men but by the pressure of famine: "There was a famine in the land."!* Let this be heeded by those people who speak idly and unguardedly, playing the soothsayer and maintaining that when so-and-so arrived, famine struck, and when so-and-so left, it stopped. See, there was a famine on the arrival of the just man, a severe famine, though the just man did not panic nor suffer any human reaction nor attribute responsibility for the famine to his own arrival. But when he saw nature under constraint and famine in control,
"Abram went down into Egypt," the text says, "to sojourn 13. Gen 12.10.
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there, because famine raged in the land." Consider how progress was proving more gradual for the just man; the Lord was providing thtat he should be teacher not only for the inhabitants of Palestine but also for those in Egypt, and that he should make the light of his own virtue conspicuous to everyone. You see, since he was like a hidden lantern concealed in the land of the Chaldeans, God shifted him from there so that he might conduct those seated in the darkness of error towards the way of truth. Perhaps, however, someone may say,
Why didn't he arrange for those in the land of the Chaldeans to be brought through him to religion? While it is likely that his providence was exercised through other channels for their salvation as well, yet listen to the words of Christ, "No prophet is without honor except in his own country."'* So to give effect to his own promise made in the words, "'I will magnify your name," he allows famine to occur for that purpose, and in this way necessity to bring him to Egypt, so that people there also may learn how great is the man's virtue. In other words, famine, like a jailer brandishing bonds, uprooted them from the desert and drove them into Egypt.
(11) But let us now see the sequel and the extent of the problem the just man was embroiled in, so that we may discover his courage and his wife's good sense. You see, when they had covered a large part of their journey and then found themselves close to Egypt, the good man became anxious and spoke to his wife in fear and trembling for his very life, as you might say. "When Abram was on the point of entering
Egypt," the text goes on, "he said to his wife Sarah: 'I'm aware that you are a very beautiful woman. So it will happen that, when the Egyptians see you, [298] they will say, She is his wife, and they will kill me, but spare your life. Consequently say, I am his sister, so that things may go well for me on your account, and my life will be spared thanks to you.' "!®
Do you see from these words the extent of the alarm and dread into which the good man fell, without at all losing his clarity of thought, or having panic spread to his frame of 14. Matt 13.57.
15. Gen 12.11—13.
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mind, or giving voice to such thoughts as, What's happening?
We're not abandoned, are we? Surely we're not deceived? The Lord hasn't deprived us of his providential care, has he?
Would the one who said, "'I will magnify you, and will give this land to your descendants,'" leave us at this stage like this, to fear the worst and fall into flagrant risk to life?
(12) No such thoughts did the just man entertain; instead, his one concern was how to manage to devise some stratagem to find a solution to the famine and escape the hands of the Egyptians. "'I'm aware,'" the text reads,
"'that you are a very beautiful woman.'" See how great was the woman's beauty, even though they had then reached old age, how she was still blooming despite her great age, and bore the flush of beauty on her face despite such awful trouble and misfortune endured on the way in moving from place to place, shifting from the lands of the Chaldeans to Charran, from there to Canaan, and from there in turn to Chananea, and so from there and finally to Egypt. So what man, even the most sprightly, would not have been devastated by these unending movements? Yet this remarkable woman, with the splendor of her beauty still upon her despite such wear-and-tear, instilled into her husband an extremely severe alarm—hence his words, "'I'm aware that you are a very beautiful woman. So oe it will happen that, when the Egyptians see you, they will say,
She is his wife, and they will kill me, but spare your life.'"
Consider how he trusted in his wife's behavior, and wasn't afraid she would ever become conceited because of their com_pliments; rather, he offered her further persuasion in these terms: "'Lest they kill me while sparing your life, consequently say, I am his sister, so that things may go well for me, and my life will be spared thanks to you.'" Since it was no ordinary thing he was requiring of her, he meant to win her over with the explanation he supplied by inclining her to compassion and persuading her to play her part convincingly.
"So it will happen,'" he said, " 'that, when the Egyptians see you, they will say, She is his wife, and they will kill me, but spare your life.'" He didn't say, They will abuse you; at that stage he didn't want to frighten her with his remarks, espe-
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cially as he had qualms about God's promise. Hence he said, ""They will spare your life. Consequently say, I am his sister.'"
(13) Consider, I ask you, the extent of the panic the just man's mind had probably fallen into when he urged this course on his wife. I mean, you know perfectly well how there is nothing more depressing for husbands than having their wives fall under suspicion of this kind. Yet the good man shows all anxiety and takes every step to ensure the adultery is put into effect.'° Don't, however, dearly beloved, rashly condemn the good man; rather, gain from this a particular insight into his great sagacity and courage—yes, his courage in nobly withstanding and overcoming turmoil of mind to the extent of planning such stratagems. For proof, after all, that nothing is more difficult to bear than this, listen to the words of Solomon: "A man's jealousy is intermingled with rage: he will have no mercy on the day of vengeance, nor will his enmity be sated in return for many gifts";!" and again, "Jealousy is harsh as Hell."!* Let us, however, notice many people falling into such madness that they did not even spare their own wives, but as well oftentimes caused the death of both the adulterer and themselves. [299] So extreme is the fury of this behavior and so unrestrained is jealousy as to cause the person once snared in this passion to be oblivious even of his own salvation. On the one hand, it is possible to recognize in this incident the just man's courage and, on the other hand, his keen sagacity in being able, despite finding himself in such an awful predicament as though snared in nets, to find this way by which the evil might be made less severe. You see, if he had said that she was his wife and had not enacted that artifice by employing the name 'sister', she would have been wrested from the just man once the beauty of her appearance seduced the Egyptians' lecherous mind, and the good man
16. Chrysostom has none of the unease about accepting the obvious interpretation of Abram's action shown by some modern commentators like
Speiser (but not Von Rad)—though, as usual, he is not above a little rationalizing as well.
17. Prov 6.34—35 in Chrysostom's abbreviated text.
18. Song 8.6.
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would have been killed so as not to remain as witness of the crime. So since these two unfortunate events were ineluctably due to occur owing to men's incontinence and the king's tyranny, Abram said, for the purpose of their being able to find some small consolation amidst utter helplessness, "'Say, I am his sister;'" this may rescue me from danger. After all, as far as I am concerned, whether you say you are my sister or my wife, there will be no preventing the ineluctable conclusion that they will proceed to your abduction on account of your beauty of form, whereas there is a chance for me to escape their designs if you employ the name 'sister'. Do you see the just man's sagacity, how despite being in their clutches he could still find some way to plan how he might manage to prove superior to the Egyptians' plot?
(14) Furthermore, conclude from this, I ask you, both the just man's endurance and his wife's goodness. His endurance, on the one hand, in not losing his temper and saying, Why do I bring her with me, proving as she is the cause of such disaster for me? What advantage, after all, is there for me in the relationship, now that I am on the point of risking everything for her sake? What good is it to me when she not only brings me no comfort but is even the cause of death itself to me through her very beauty? He neither said nor thought any such thing; instead, he rejected any such thought and doubted in no way God's promise, concerning himself with one thing only—how to succeed in escaping the foreseen danger. Consider in this case, I ask you, dearly beloved, God's' ineffable longsuffering, how in no way did he assist or console the just man, but rather allowed his trouble to come to a head and increase, and permitted him to come to the end of his tether, at which point he displayed his characteristic providence. "'Consequently say,'" Abram said, "'I am his sister, that things may go well for me on your account, and my life will be spared thanks to you.'" This is what the good man had said—not the mark of a person about to breathe his last
(Scripture says, after all, "Don't fear those who destroy the body but are unable to destroy the soul'); rather, his re19. Matt 10.28.
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marks on this occasion to his wife were according to habit.
"'So that things may go well for me on your account," he said, "'and my life will be spared thanks to you'"—as if to say to her, Say, I am his sister, in case you cause my flight from famine in Canaan to lead me into the clutches of the Egyptians. So prove to be the cause of my salvation, "'so that things may go well for me on your account.'" Piteous words: great was his fear on account of Egyptian passion and also because of the fact that the tyranny of death had been let loose. Hence the good man chose even to be an accomplice in his wife's adultery, as if playing the role of adulterer in his wife's shame, so as to avoid death. Its face, you see, was fearsome: its brazen gates had not yet been broken, its edge had not yet been blunted.
(15) Do you see the bond of love between husband and wife? Do you see [300] what trust the husband had in imposing to such an extent on his wife, and the degree of cooperation he received from his wife? She neither demurred nor complained; instead, she did everything to carry off the deception. Let husbands and wives take note and imitate their harmony, the bond of their love, the depth of their devotion, and let them emulate Sarah's self-control. Because, despite her old age, she not only remained so conspicuous for beauty but also rivaled the just man's virtues, she was consequently rewarded with so much providential care from God and with reward from on high. Accordingly, let no one point the finger at a beautiful appearance nor make those brainless remarks,
Beauty ruined such-and-such a woman, beauty proved the cause of so-and-so's disaster. Beauty wasn't the cause—far from it—it is a work of God; rather, depraved will is the cause of every evil. Do you see this remarkable woman dazzling in every respect, with beauty of soul and beauty of feature both, following in the good man's footsteps? Let women imitate her: lo, despite everything—elegant appearance, sterility, advanced age, a condition of prosperity, so much shifting and traveling, constant problems coming in rapid succession— nothing unhinged her thinking; instead, she remained on an even keel. For this reason, of course, she won reward worthy
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of her endurance, to succeed in her extreme old age in bearing a child in her infertile womb and elderly frame.
(16) "'So that things may go well with me on your account,'" Abram said, "'and my life will be spared thanks to you.'" There is no recourse left me for survival, he is saying, other than your being prepared to say, "'I am his sister.'" In other words, perhaps I will escape the threatening danger, and thanks to you I will now stay alive and attribute to you my life henceforth. His words were sufficient to win his wife over and engage her compassion. This really is wedlock, being associated not only in fair times but also in risky situations; this is a sign of true love, this is a hallmark of really genuine affection. A gleaming diadem atop the head does not so well betoken the king as this blessed woman's splendid example was revealed in her very responsiveness which she showed in regard to her husband's proposal. So who would not be amazed at the thought of her utter acceptance? Who could adequately extol her for her readiness, despite her remarkable continence and at this advanced age, to expose herself to adultery and accept intercourse with a barbarian for the sake of saving the life of the just man to the extent her own compliance made possible?
(17) Wait just a moment, however, and you will see God's inventive providence. You see, he gave evidence of such longsuffering thus far for the purpose of rendering the good man's virtue even more conspicuous and so that through what happened there, not only people in Egypt but also people in Palestine might be instructed as to the extent of the favor the patriarch enjoyed from the Lord of all. The text goes on, remember, "When Abram entered Egypt, the Egyptians noticed that his wife was very beautiful. Pharaoh's courtiers saw her, sang her praises to Pharaoh and brought her into Pharaoh's household. On her account they treated Abram well: there came into his possession sheep, cattle and asses, slave boys and girls, mules and camels."?°. See how those things which the just man placed no store in previously came
20. Gen 12.14-16.
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into his possession. You see, as he entered [301] Egypt, "the Egyptians noticed that his wife was very beautiful"—not simply beautiful but such as to win the hearts of all who saw her through her extraordinary beauty. "Pharaoh's courtiers saw her and sang her praises to Pharaoh." Don't pass this sentence idly by, dearly beloved; instead, marvel how none of the Egyptians laid a hand on the woman, stranger though she was and a traveler from foreign parts, nor did they abuse her husband; on the contrary, they went in and gave a report to the king. Now, this happened so that the matter should be more public and that when retribution was taken on the ruler, not just any private person, this event would be bruited abroad.
(18) "They brought her into Pharaoh." Immediately the just man was separated from his wife, and she was personally conducted to Pharaoh. Notice the extent of God's longsuffering, how not at the beginning or from the outset does he give evidence of his characteristic providence, but rather permits everything to happen, letting the woman fall almost into the Jaws of the beast, and only then makes his power felt by everyone. "They brought her into Pharaoh's household." In what state of turmoil was the woman's mind at that time? How disturbed was her thinking? What kind of storm broke upon her? How did she not suffer shipwreck instead of remaining unmoved like a rock, awaiting grace from on high? Yet why single out this woman for mention? What state of mind was the just man probably in at her introduction into Pharaoh's household? "On her account they treated Abram well'"—as her brother, that is: "there came into his possession sheep, cattle and asses, slave boys and girls, camels and mules." All these things that he was given for his keep and by way of a bribe, however—what a conflagration did they not enkindle in him? How did they not burn into his mind and inflame his thinking as he considered the motive behind the gifts?
(19) Do you see the perils reaching almost the very limit?
Do you see how by the norms of human logic no hope of reversal of fortunes was now left? Do you see how by human reasoning the situation was to be despaired of? Do you see
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how the woman had fallen into the very jaws of the beast?
Now observe God's ineffable love in this incident, and marvel at the extraordinary degree of his power. The text goes on,
"God afflicted Pharaoh and his household with terribly severe afflictions over Sarah, Abram's wife." What is the meaning of "afflicted"? It means imposed punishment for his rash and evil exploit. "Severe afflictions'—not merely "afflicted" the king, but "with severe afflictions." Since the rash deed was no slight matter but extremely serious, the punishment was accordingly severe. "And his household": why did all the members of his household share in the punishment when the king alone had sinned? This too did not happen without purpose: the intention was to reach the king's folly in this way, too. You see, there was need of a particularly severe chastisement so that the chastised might desist from his depravity. How was that a fair thing, you will say, for them to be punished on his account? It wasn't only on his account that they received punishment; rather, it was likely that they too had been involved in arranging and effecting the crime that was about to be committed. After all, did you hear what Scripture said before, that "Pharaoh's courtiers sang her praises, and brought her into Pharaoh's household." You saw them having played the role of panders in regard to the [302] just man's wife by way of favor to the king. For this reason, of course, not only he personally but also all his retinue shared in the punishment, so that they might learn that their unseemly behavior was not directed simply at a stranger or some person of no account but at a man who was the object of God's special concern and accorded such marvellous care by him. Hence, therefore, God depressed his thinking with the extreme severity of the punishment, checked him in his loathsome exploit, dissuaded him from his irrational impulse, halted his lecherous intent, contained his undisciplined desire, reined in the fury of his lust.
(20) Consequently, see him now: with how much reasonableness the king now speaks, the tyrant to the stranger as though to some nomad whose wife he had ventured to abduct. Scripture was right in saying, "He afflicted Pharaoh and his household over Sarah, Abram's wife." Along with the pun-
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ishment came the realization that she was the just man's wife; though she had been taken into Pharaoh's household, she still remained in fact the just man's wife. "Now, Pharaoh summoned Abram and said to him, 'Why did you do this to me?' "2! Notice the kind of words the king utters: "'Why did you do this to me?'" he says. Did I do something to you, stranger that I was, no one's friend, come under pressure of famine, to the king, the tyrant, the ruler of Egypt? What did
I do to you? You abducted my wife, you scorned me as a stranger, spurned me, treated me as of no account; a helpless victim of your unrestrained lust, you were bent on putting into effect your plans in my regard. So what did I do to you?
You did terrible things to me, he said, and committed crimes against me. See how great was the reversal of fortunes: the prince says to the peasant, ""Why did you do it to me?'" You have turned God against me, he says, you have brought his anger upon me, you have made me liable to punishment, you have caused me to pay the penalty with all my household for my efforts against you. ""Why did you do this to me in not letting me know that she is your wife? Why on earth did you say, She is my sister? I took her for my wife.'"?? I had in mind to take her, he says, as a sister of yours. How did you come to learn that she was the good man's wife? The avenger of such awful disorder, he it was who brought this to my knowledge. "'So why did you do this to me in not letting me know that she is your wife? I took her for my wife'" and was on the point of sinning. Thinking she was your sister I had her in my company and ventured to put this into effect.
(21) Notice how the severity of the punishment depressed his thinking to the extent of leading him to offer an excuse to the just man and show signs of every care for him. And yet had God's grace not been active in appeasing his mind and instilling fear into him, the consequence would have been that he would have flown into an even worse temper to the extent of evening the score with his deceiver, the just man, wreaking his vengeance on him, and bringing him to the ul21. Gen 12.18.
22. Gen 12.18b—19a.
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timate peril. He did none of this, however; fear quenched the fire of his anger, and his one concern was to show signs of care for the just man. He now knew, you see, that it was impossible that this could be an unimportant man if he enjoyed such marvelous favor from on high. " 'Now, behold, your wife is before you; take her and be off with you.'" In other words, now that I know she is your wife, not your sister, lo, she's yours; I meant no harm to your union, and did not rob you of your wife. On the contrary, "'behold, your wife is before you—take her, and be off with you."
(22) What imagination could adequately conceive amazement at these events? What tongue could manage to. express this amazement? A woman dazzling in her beauty is closeted with an Egyptian [303] partner, who is king and tyrant, of such frenzy and incontinent disposition, and yet she leaves his presence untouched, with her peerless chastity intact.
Such, you see, God's providence always is, marvelous and surprising. Whenever things are given up as hopeless by human beings, then he personally gives evidence of his invincible power in every circumstance. A comparison can in fact be made with that marvelous and unusual situation of seeing the man of passion?' surrounded by those dreadful wild beasts without coming to any harm, but emerging from the pit unscathed as though encircled by sheep, along with the three young men in the furnace, harmed in no way by the fire as if passing their time in a meadow or garden, and emerging from it just as if they were graven pillars. Well, in _ just the same way the present event deserves our wonder in that the just man's wife suffered no abuse from the Egyptian king, tyrant and lecher that he was, but emerged safe and sound. God, you see, it was who effected it all, who gives support when none is forthcoming and can always bring things from desperate circumstances to sound hope.
(23) "'Now, behold, your wife is before you; take her and be off.'" Don't think, he is saying, that you have been injured
23. Cf. Dan 3. As mentioned above at Homily 22, n. 11, Chrysostom employs here the version of Theodotion, which differs from the LXX in details such as the reference to Daniel as "man of passion."
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by us. In fact, whereas our actions were done out of ignorance, behold, we now know the calibre of your protector; the anger descending on us has taught us the extent of the favor you enjoy from the God of all. So take your wife and be off with you. Now the just man was an object of dread to them, on account of which they hastened to ply him with great attention so as to propitiate his Lord by favors done to him. Do you see, dearly beloved, the extent of his patient endurance?
In this connection, I ask you, remember those words which the patriarch used when he was about to approach the confines of Egypt: "'I'm aware that you are a very beautiful woman. So it will happen that, when the Egyptians see you, they will kill me but spare your life.'" So, with those words in mind, consider what actually happens in this case, and marvel both at the just man's endurance and at the power of the loving God in causing the good man to depart with such distinction after entering the country with such terrible fear and dread. "Pharaoh gave his men instructions about Abram, to escort him and his wife, all his possessions, and Lot with him."?4 Now the good man leaves with pomp and circumstance and with plentiful supplies, and turns out to be a teacher not only of the people in Egypt through what had occurred, but also of those along the way and the inhabitants of Palestine. I mean, people who saw him traveling down under pressure of the famine, moving with fear and trembling, and now in turn with such notoriety, prosperity and wealth came to know of the power of God's providence in his favor.
Who ever saw anything like it? Who ever heard of it? He left to find relief from famine—and came back like this, bedecked with wealth and untold distinction.
(24) Don't be surprised, dearly beloved, nor marvel at what happened; rather, marvel, be stunned and glorify the power of the common Lord of us all. See also Abram's descendants going down, on the one hand, into Egypt in the same fashion under pressure of famine, and in turn leaving there in pros24. Gen 12.20, the LXX including Lot, perhaps under the influence of the next verse.
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perity after terrible servitude and hardship. This, after all, is the extent of the Lord's inventiveness: when he allows terrible things to reach a climax, then it is that in turn he scatters the storm and brings peace and quiet and a complete change of fortunes so as to teach [304] us the greatness of his power.
"Now, Abram left Egypt, he and his wife and all his possessions, and Lot in his company, and he went into the desert."?°
You would be right in applying to this just man those words that blessed David used of those who returned from the captivity in Babylon: "Though they sow in tears they will reap in joy. They went their way and wept as they cast their seed, but in returning they will come in joy, carrying their sheaves aloft."?° Did you see his downward journey to be beset with worry and fear, with the fear of death heavy upon him? Now see his return marked by great prosperity and distinction!
The just man now, you see, was an object of respect to everyone in Egypt and in Palestine. After all, who would have failed to show respect for the one who so enjoyed God's protection and was accorded such wonderful care? Quite likely what befell the king and his household escaped no one's attention. His purpose, you see, in permitting everything and in allowing the just man's trials to reach such a point was that his endurance might appear more conspicuous, his achievement might win the attention of the whole world, and no one would be unaware of the good man's virtue.
(25) Do you see, dearly beloved, the magnitude of the benefit coming from his trials? Do you see the greatness of the reward for his endurance? Do you see both man and wife, advanced in age though they were, giving evidence of so much good sense, so much courage, so much affection for one another, such a bond of love? Let us all imitate this, and never become dispirited nor consider the onset of tribulations to be a mark of abandonment on God's part or an index of scorn; rather, let us treat it as the clearest demonstration of God's providential care for us. I mean, even if we have the burden of sin weighing upon us, we will be able by showing
25. Gen 13.1.
26. Ps 126.5—6.
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great endurance and thankfulness to make them less burdensome; if we don't have many sins, in our turn too we will likewise enjoy greater favor from on high if we render thanks.
Our Lord, you see, is loving and is interested in our salvation, and for this reason he gives us the opportunity of the onset of tribulations in the manner of some sort of exercise and training so that we in our turn may show what we are capable of and thus enjoy more generous favor from him. Knowing this, let us not grow slack under trials nor offer resistance to distress, but rather even rejoice, according to blessed Paul, who says, "Now I rejoice in my distress."?? Do you see his grateful spirit? If he rejoiced in distress, could he ever then have been a victim to depression? If what caused depression in others provided him with grounds for contentment, consider, I ask you, the condition of his soul.
(26) For you to learn that there is no other way available to gain the good things promised us and be found worthy of the kingdom of heaven than by passing the present life in distress, listen to the apostles speaking to recent converts to the faith. "After making many disciples," the text says, "they returned to Lystra and to Iconium and to Antioch, strengthening the disciples' spirits and exhorting them to remain steadfast in the faith by telling them that we must enter the kingdom of heaven through great distress."?* So what excuse can we make if we are unwilling to bear in a spirit of nobility, courage and thankfulness whatever befalls us, now that we see that there is no other way open to us to gain our salvation than by traversing this path? For proof, after all, that in passing the present life in distress none [305] of the just ones endured anything novel or unusual, listen to Christ's words,
"In the world you will have distress, but take heart."2? That is, in case on hearing this they should become depressed, he communicated to them immediately some encouragement in promising them grace from himself: "But take heart," he said, "I have overcome the world." You have with you, he
27. Col 1.24, where Chrysostom reads "distress" for "sufferings."
28. Acts 14.21-22.
29. John 16.33.
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2ne means, the one who lightens the weight of grief, who does not allow you to be overwhelmed by the onset of tribulations, who with the trial brings also escape from it, and does not permit difficulties to beset you beyond your strength.*° Why are you upset? Why are you worried? Why are you greatly vexed?
Why so faint of heart? After all, provided we apply all the resources at our disposal—our endurance, patience and thankful attitude—surely he will never allow us to be the object of scorn? Even if things reach a sorry pass, they are no match for our Lord's wisdom, are they? Let us give evidence of our own good will and have a faith that is unalloyed, knowing as we do the inventiveness of the protector of our souls. And he, who knows what is for our good far better than we, will arrange things appropriately to such an extent that they will turn out as they should in his designs and for our good, so that we may gain the reward of our endurance and be thought worthy of loving kindness on his part, thanks to the grace and mercy of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages. Amen.
30. Cf. 1 Cor 10.13.