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"Now, when Abram was ninety-nine years old, God appeared to him." q]O YOU SEE, [360] dearly beloved, how there is nothing idle in the contents of Sacred Scripture? Did you noJ) tice yesterday how in drawing to your attention the story of Hagar and her return home we gained considerable advantage from the exercise? We came to know, you recall, the patriarch's great restraint, the extraordinary degree of his self-control, the regard he showed for Sarah out of the value he placed on concord with her above all other things.
We saw God's loving kindness beyond all telling, how on account of his regard for the good man he not only brought back [361] Hagar who had wandered in the desert and run away out of fear of her mistress, but also favored him with the birth of Ishmael, having in mind the great comfort this would bring to the just man and giving him a reward for his wonderful endurance. When Ishmael was born, Sacred Scripture, wanting to teach us the patriarch's age, indicated to us also the number of his years in saying that "when Ishmael was born, Abram was eighty-six years old."? At this point, however, let us look at the sequel, so that we may learn once again from what follows both the just man's great endurance and the Lord's ineffable and exceeding love.
(2) Now, we will know this precisely if we succeed once again in determining the years of the just man's life and the 1. Gen 17.1, a verse in which the Hebrew and LXX differ, and where
Chrysostom differs slightly again.
2. Gen 16.6, reshaped somewhat by Chrysostom to make his point about the precision of Scripture. It is a pity Chrysostom's time could not provide him with the means to distinguish different narrative strands in the Genesis text and recognize the priestly contributor's fascination with chronology.
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OPO way the good God arranged the events that concerned him, testing his servant on each occasion and revealing the godliness of his attitude. Of course, he himself knew clearly ahead of time the sound dispositions of his servant, he appreciated the beauty of his spirit and recognized precisely the pearl that he was; yet since he also wanted to make him known to all the people of that time so that the just man's virtue might in future generations as well attract willing souls to emulation and imitation of him, accordingly he gradually unfolds the wealth of the just man's attitude so that we too may learn never to distrust God's promises, and instead of fretting at delay have confidence rather in what is not seen than in what is visible and before our eyes when the Lord of all makes the promise. We should also realize that it is not possible for what is promised by God ever to fall short of realization; rather, even if with the passage of a long period of time things contrary to God's promises transpire, our thinking should not be disturbed but we should consider the inventive and irresistible power of the one who promises and the fact that when he wishes to put his decisions into operation, everything yields and gives place. After all, since he is Lord of our nature and Creator, it is possible for him as well to bestow gifts surpassing nature.
(3) Consequently, let us not become curious about God's doings by having an eye to our own limitations, nor divide our mind in two by keeping in focus the natural way of doing things, but like dutiful servants recognizing the exceeding power of our Lord let us have faith in his promises and prove superior to natural limitations so that we may attain the promises, enjoy favor from on high and have reverence for God to the best of our ability. This, you see, is the greatest reverence for him on our part, to have confidence in his power even if to bodily eyes things are seen to be in opposition. Why are you surprised if in God's mind the greatest reverence is not to doubt? Even amongst our peers, when they promise something of this perishable and passing world, provided we don't doubt but rather have confidence in the one making the promise, all to a man consider the greatest sign
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of respect the fact that we have obviously not wavered but have trusted in their promises. So if this happens among people who frequently change or on account of their limitations are incapable of translating decisions into action, how much more in the case of God ought we trust in his promise, even if a long period elapses in the meantime.
(4) These things, however, I remind you, were not idly said on this occasion; instead, it was for us to be in a position to know, when we came to the beginning of the text proposed to us today, how the loving God wanted to make the patriarch conspicuous to everyone, [362] and so gave evidence of a particular procrastination for such a great number of years without the just man getting upset, becoming fainthearted because of the length of time or giving up hope—rather, he was buoyed up on sound hope and thus in every way demonstrated the godliness of his attitude. Now, we will know precisely all the patriarch's virtue if we learn how much time elapsed in the meantime. You see, all this blessed Moses teaches us under the inspiration of the Holy Spirit. So what does he say? When Abram obeyed God's direction, moved on from Charran and took himself into Canaan, he was seventyfive years old. As soon as he took possession of Canaan, God promised him he would give all the land to his descendants and would cause them to grow into such a great multitude as to defy numbering, like the sand and the stars. After this promise, many things befell the just man in the meantime, the journey down into Egypt on account of the famine, the abduction of Sarah and immediately God's providential intervention; again, after the return from there the abuse of Sarah at the hands of the king of Gerar? and the immediate assistance from God. Though he saw all this happening to him after that promise, the just man was not upset in his thinking nor did he worry within himself why the recipient of such a 3. One of Chrysostom's frequent unequivocal statements of biblical inspiration, asserting the role of the human and divine authors, and employing
Chrysostom's unusual term for inspiration, enéchein. See my "terminology."
4. Chrysostom is (consciously?) anticipating the events of ch. 20 to strengthen his case.
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BIT great promise should encounter so many awful trials day in day out and continue for so long without children. Instead, being a godly man he could not bring himself to submit to the limitations of his own reasoning what was done by God, and so he was content and accepted willingly God's decisions.
(5) After the tenth year he took Ishmael, his child by the maidservant, and considered that the promises had been fulfilled for him in the child. The patriarch was, you remember, the text tells us, eighty-six years old when Ishmael was born.
The loving God, however, exercised the virtue of the just man for a still further period of thirteen years: when God saw that he had been purified like gold in a furnace' for a long period of time, and had rendered the just man's virtue more conspicuous and resplendent, Scripture says, "when Abram was ninety-nine years old, God appeared to him again."® Why did
God delay so long? Not simply that we should get to know the just man's endurance and his great virtue, but for us to see as well the extraordinary degree of his power. You see, when nature lost its potency and was now useless for childbearing, his body being wasted and chilled with old age, to show his peculiar power God put into effect the promise. We must listen, however, to the very words spoken to him by God.
"God appeared to him when he had reached ninety-nine years," the text says, "and said to him."' But when you hear
"appeared," don't suspect anything ordinary or think that divine, irresistible power was seen by bodily eyes, but rather imagine everything in a reverent manner.®
(6) So "God appeared to him," that is to say, of his own accord he granted him quite plainly a vision; considering him worthy of a providential gesture from himself and displaying
5. Cf. Wis 3.6.
6. This time the text of Gen 17.1 contains "again,' ously by Chrysostom, nor by the LXX generally.
> not included previ7. Again a different version of the text without foundation.
8. As we have had occasion to remark before, at Homily 17 n.2, anthropomorphisms in the scriptural text put Chrysostom at once on the alert in case his Antiochene congregation should fail to keep together those binomials—divine transcendence and considerateness for human limitations— which the Scriptures (as also that other Incarnation) eminently exemplify.
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great considerateness, he addresses him in these words, "'I am your God: be pleasing in my sight and prove yourself blameless, and I will lay down my covenant between me and you, and I will make you exceedingly numerous.' Abraham fell on his face."® [363] Excellent the just man's disposition, exceeding the good God's loving kindness for him! "'I am your God,'" he says, as if to say, I am he who arranged things in your regard in various ways up to the present, who moved you on from your home and brought you here, who proved to be your champion each day, and rendered you superior to those plotting against you; he did not say, I am God, but "'I am your God.'" See his great goodness in revealing his love for the just man through the addition of the pronoun: the God of the whole world, the Creator of everything, the Maker of heaven and earth says, "'I am your God.'" Wonderful the manner of his esteem for the just man.
(7) This is the way the inspired authors are also accustomed to speak: just as on this occasion he deigned to be named after his slave, though being the common Lord of all, and we will find him later saying, "'I am the God of Abraham, Isaac and Jacob,'"!° so too are the inspired authors accustomed to say, "O God, my God," not to restrict his dominion to them but by way of a personal declaration of uninhibited desire.
For human beings to do this, however, is nothing remarkable; but when he does it in regard to human beings, that is novel and surprising. Still, let us not marvel, dearly beloved, but listen to the words of the inspired author, "Better one person doing the will of the Lord than countless numbers of lawless people,"!' and again blessed Paul's words, "They went about in skins of sheep and goats, destitute, persecuted, mistreated; g. Gen 17.2—3, where the Greek versions lose the force of the patriarchal title, El Shaddai.
10. Cf. Exod 3.6.
11. Sir 16.3, an uncertain text where Chrysostom follows a marginal correction to one LXX MSS. It is also noteworthy that this prophétés that Chrysostom takes as typical is a Wisdom author, confirming the usual sense for Chrysostom of an "inspired author" and hence applicable to all kinds of Old
Testament (only) composers from psalmist and sage to major prophet.
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the world was not worthy of them."!? While the inspired author of the Old Testament highlighted the one doing the Lord's will as better than countless numbers of lawless people, blessed Paul, on the other hand, the world's teacher, recalled all those good people under persecution, existing in straitened circumstances, in the words, "The world was not worthy of them." By saying all the world, he contrasts it with those who are persecuted, those who are distressed, so that you may learn how great virtue is. Hence, too, the Creator of all says to the patriarch, "'I am your God: be pleasing in my sight and prove yourself blameless.'" That is to say, far from overlooking the struggles of such marvelous virtue, "'I will lay down my covenant between you and me, and I will make you exceedingly numerous.'" I will not simply cause you to grow into a multitude, but "'an exceedingly great one'" as well, showing the great degree of development; and what he said previously, like the sand and the stars, the same thing he indicated in this instance by "'exceedingly.'"
(8) The dutiful and godly servant was amazed to see God's wonderful considerateness and his care for his servant; being mindful of his own nature, God's goodness and invincible power, "he fell on his face," showing forth in this manner his own prudence. Not only was he not rebellious, not being high-minded on account of the favor which had been shown him by God, but rather he humbled himself even further,
"And he fell," it says, "on his face." This is what the prudent soul is like, since when it enjoys more confidence, it shows even greater reverence to God. [364] "For he fell," it says, "on his face." Despite such wonderful intimacy, the just man had an eye to himself and the limitations of human nature, and dared not look up, but by prostrating himself he gave evidence of greater reverence. So, see in response the ineffable generosity of the good God: "God spoke to him," the text goes on, "in the following terms: 'Lo, I am making this covenant with you. You will be the father of a host of nations; you eee 12. Heb 11.37-38.
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will no longer be called by the name Abram—instead, your name will be Abraham, because I have appointed you father of many nations; I will make you numerous, I will make a nation of you, and kings will be descended from you.'"'*
(9) Notice, dearly beloved, how he foretells everything clearly to the good man in this case, too, and, so as to give him greater certainty, he makes the addition of the syllable to his name in the words, "'You will be father of a host of nations; you will not be called by the name Abram but Abraham, since I have appointed you father of many nations.'"
That is to say, just as the former name suggested a crossing over from the other side (Abram, after all, means "traveler" in Hebrew, as is known by those with a knowledge of that tongue),'* so since he was destined to travel over from the other side into Canaan, consequently his parents gave him that name. Perhaps, however, someone may say, If in fact his parents were infidels, how did they come by this foreknowledge so as to give him a name suggesting something due to happen long after? This is an attribute of God's inventive wisdom, managing such things often through the agency of infidels, and you will find many such things happening in other cases.
(10) Immediately, in fact, there comes to mind the name of Noe: it was not idly or by chance that his parents gave him that name—rather, it was to foretell the deluge due to take place five hundred years later. You see, for proof that it was not on account of his virtuous lifestyle that his father gave this name to his child, heed the clear statement of Scripture that Noe alone was found upright, faultless by comparison with his contemporaries. Scripture would not have kept silence, nor would it have been said Noe alone was upright, if 13. Gen 17.4—6 in a somewhat more restrained version than the Hebrew and some Greek texts.
14. In translating Abraham's intriguing agnomen as "traveler" at Gen 14.13 (see note ad loc.), Chrysostom did not proceed as here to identify the two words on the basis of consonantal similarity—a move which attracts De
Montfaucon's stern correction. Chrysostom's admission here that he is ignorant of Hebrew confirms a similar admission in Homily 4; see Introduction
(3) and n. 6, in FOTC 74.
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his father Lamech in turn was an imitator of the just man's virtue. Accordingly, when he was on the point of giving his child a name he said, "'He will be called Noe: he will surely bring us relief from our labors, the troubles of our hands, and from the curse the Lord God placed on the earth.'"!5
Where, tell me, did he get the knowledge of what would happen after so many generations? "'He will be called Noe,'" the text says, note, "'for he will bring us relief.'" The word Noe in the Hebrew language means "relief." So since he alone was destined to be preserved when that dreadful flood overwhelmed the world and to provide some new beginning to existence for a later generation, hence he said, "'He will give us relief," calling the deluge relief.'° You see, just as the onset of the flood with its rush of water, in removing the evil of those wicked people, also cleansed the whole earth, affected as it was by the evil of its inhabitants, the victim of severe abuse and made unclean on account of the vices of its inhabitants, it also gave them relief in the form of punishment.
"Death is relief for a man,"!" Scripture says, remember.
(11) Do you see how even through infidels in many cases he causes future events to be foretold? Well, in just the same way the patriarch's [365] parents gave him his name, making clear from the very outset that there would be a move and he would cross the river and come to a foreign land. So God is saying, Since the imposition of that name by your parents foretold your crossing from one side to the other, accept also the addition of this syllable so.as to learn that it reveals to you that you will be father of many nations.!* See the precision of 15. Gen 5.29, with Chrysostom's own introductory clause.
16. De Montfaucon gives Chrysostom better marks for this essay into etymology; Speiser, who struggles to rescue the efforts of the LXX in the same direction, also warns that "biblical etymologies are not guided by linguistic considerations" (Genesis 41)—a view with which Chrysostom could sympathize from his tendency to approach them from his moral standpoint.
17. Job 3.23 in the LXX.
18. Again Chrysostom is wide of the mark with his etymologizing, though one could hardly fault him with his Antiochene interest in linguistic precision. As Von Rad, however, reminds us, "the name 'Abraham' is linguistically nothing else than a 'lengthening' of the simpler 'Abram,' which means 'my father (the god) is exalted'" (Genesis, p. 194).
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"ee " the words: he did not say all nations but "'many nations.'
You see, since there were other nations as well that he intended to drive out from there so that the just man's descendants might succeed to the inheritance, hence he said, "'I have appointed you father of many nations.'" Knowing the greatness of your virtue, I will make you teacher of many nations, "'I will make you numerous, I will increase your numbers over and over, I will make a nation of you and kings will be descended from you.'"!® Do not pass the expressions idly by, dearly beloved. I mean, if we consider the patriarch's age and the fact that he heard these words in extreme old age, we will be amazed both at the just man's faith and the extraordinary power of God's loving kindness in indicating that the descendants of a man now at death's door, so to speak, with limbs weakened and the prospect of death daily before him, would increase to such magnitude as to develop into many nations—and not only this, but "'kings will be descended from you,'" he says. Do you see the extent of the promise? "'I will increase your numbers over and over,'" he said: it was not without purpose that he inserted the duplication but to indicate to the just man the extraordinary size of the multitude." You see, since by the addition of the syllable he had inscribed an indelible guarantee of the promise, as if on some monument, once more he says, "'I will establish my covenant between myself and you, and your descendants after you in their generations, as an eternal pact, to be God for you.'"*! Not only in your regard, he says, will I give evidence of deep concern, but also for your descendants, even after your departure. See how he reinvigorates the just man's spirit by promising him that he will provide great care even for his descendants.
1g. This time in quoting v. 6, Chrysostom goes from one extreme to the other: after the previously restrained form by comparison with the LXX, he now adopts the LXX and embellishes it to enhance the generosity of the promise. This has implications also, of course, for the provenance of the text of the homilies; see Introduction (7) in FOTC 74.
20. The double adverb sphodra sphodra found in most LXX texts, omitted originally by Chrysostom, is grist to his mill at this point, where he now omits the extra verb he employed before.
21, Gena,
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(12) What is the force of this pact? "'To be God for you, " he says, "'and for your descendants after you.'" This, in other words, will be the summit of good things, both for you and for your descendants. "'I will give to you and to your descendants after you the land you occupy, all the land of Canaan, as an everlasting possession; and I will be their God.'"2? On account of your virtue your posterity as well will enjoy my care, I will give them the land of Canaan as an everlasting possession, "'and I will be their God.'" What is the meaning of "'T will be their God'"? It means I will give evidence of deep concern, of great care, I will provide them with assistance from me in all situations, only "'you must observe my covenant, you and your descendants after you in their generations.'"?' I look for nothing else from you than obedience and gratitude, and I shall put into effect all that I promised.
(13) His intention then was to make his own those born of him and to turn them into his people so that in future the vast numbers that developed from them might not mingle with the nations whose lands they were meant to possess, especially since afterwards according to his prediction they were destined to undergo slavery in Egypt. So in case they should mix with [366] the races in Egypt even after falling into slavery, he imposed on the just man by way of a sign circumcision in these words, ""This is the covenant which you shall observe between myself, you and your descendants after you in their generations. Every male among you shall be circumcised. You shall circumcise the flesh of your foreskin.' 4
Then to teach them, and also all of us, the reason why he gave that direction and the fact that he intended it to have no other purpose than to be a sign that the people had been dedicated to him, he said, "'It will act as a sign of the covenant between me and you.'" Then he also prescribes the time that this ought be done. ""Your child of eight days shall be circumcised, as also children born in the household or purchased for money—in short, all living among you, so to 22. Gen 17.8.
23. Gen 17.9.
24. Gen 17.10—11.
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speak, shall receive this sign. Whoever is not circumcised on the prescribed day shall be rooted out for breaking my covenant' "2°—for breaking the command, he means.
(14) See the Lord's wisdom in knowing how inobservant future generations are likely to be, and so, as though putting a bit in their mouths, he gave them this sign of circumcision, curbing their unrestrained urges in case they should mingle with other peoples. You see, since he was aware of their lustful tendencies in not practicing restraint, even though it had been drummed into them? countless times to refrain from their irrational impulses, consequently he gave them a perpetual reminder with this sign of circumcision, as though fastening them in a chain, and set limits and rules to prevent them overstepping the mark instead of staying within their own people and having no association with those other peoples but rather keeping the patriarch's line uncontaminated, so that in this way even the fulfillment of the promises could be achieved for their benefit. It is like a man of self-control and good sense having a froward child: he puts limits and rules on him not to show his face outside the front door nor to be seen by passers by, and in fact oftentimes ties him up by the feet so as to succeed in this way in getting the better of his extreme indiscipline. Well, in just the same way the loving Lord also placed this sign of circumcision in their flesh, like shackles on their feet, so that with this reminder at home they might have no further need of instruction from others.
(15) The ungrateful and unresponsive Jews, however, even now when the right time has passed, insist on keeping circumcision and betray their juvenile attitude. I mean, why is it, tell me, that they insist on being circumcised now? At that time, after all, in case they were contaminated by those other lawless peoples, they were given that command; now, on the other hand, thanks to God's grace they have all been led to the light of truth—so what value is there in circumcision? I 25. Gen 17.12—14, in an abbreviated form.
26. Interestingly, Chrysostom here employs the word that he normally uses for the inspiration of the biblical authors, enéchein.
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mean, getting rid of skin contributes nothing to freedom of spirit, does it? Didn't they listen to God's wise words, " 'It will act as a sign of covenant,'" as if to show that they had need of a sign on account of their deep ingratitude? This, you see, is what often happens in human affairs. Since we have no trust in some people, we are keen to get from them a sign by way of pledge; similarly, the God of all, realizing the instability of their attitude, deigned to request this sign of them, not that this sign should remain forever, but that after the conditions of that time had come to an end the use of the sign would be cancelled. You see, just as whenever people ask for a sign and want to get a pledge, [367] the sign is removed at the time when the occasion for the arrangement comes to an end, so too in this case, since this sign had been introduced among you*' on account of the patriarch's people becoming well known, it was appropriate that, after some of the races for whose sake they had adopted the sign had been utterly destroyed while others after them had made their approach to the light of truth, the people should no longer carry about the proof of their own ingratitude but be freed from it and return to their pristine nobility.
(16) Consider, after all, I ask you, the fact that that remarkable man—I refer to the patriarch—before receiving the command about circumcision (he was, remember, ninetynine years old when he was given this command) had proved pleasing to God and as well had been countless times commended by the Lord. Since at this point the fulfillment of the promise was about to take effect, Isaac was due to be born, the race to be multiplied and the patriarch, on the other hand, to be transferred from this life, it was then that he received the command in such extreme old age so that what happened to the patriarch might prove to be a kind of law and rule for all coming later.
(17) For you to learn precisely, dearly beloved, that this contributes nothing to virtue of spirit, you can come to an 27. A strange use of the second person, which gives Chrysostom's editors pause.
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understanding from the events themselves. Why does Scripture say, remember, "'A child of eight days shall be circumcised'"? Now, I think this time was prescribed by the loving
God for the following two reasons: firstly, that at that tender age the pain of circumcising flesh could be more easily borne; and secondly, that they might be instructed by the very actions that the event contributes nothing to the soul but acts as a sign. After all, a tender child, ignorant of what takes place, lacking any appreciation—what benefit could it gain for its soul from this? The good actions, you see, that belong specifically to the soul are those that are done by choice.
Good behavior by the soul, after all, is to choose virtue and to shun evil; good behavior by the soul is not only not hankering after greater wealth but passing on one's goods to the needy; good behavior by the soul is not to cling to present realities but to scorn them, on the one hand, and to contemplate future realities daily, on the other. Receiving a sign in the flesh, on the contrary—what sort of good behavior is that?
(18) The ungrateful and unresponsive Jews, however, despite the light of truth, are still seated in darkness and, despite the sun of justice shining and spreading its rays of light in every direction, they are still attached to the light of a lantern and, despite the age for solid food, they are still dependent upon milk, nor can they bring themselves to heed blessed Paul shouting aloud about the patriarch, "He received the sign of circumcision, a seal of the righteousness of the faith he showed while uncircumcised."?§ See how in this respect he taught us both facts, that he received circumcision as a sign and, while still uncircumcised, he gave evidence of righteousness arising from faith. You see, in case the Jew should shamelessly maintain, Did not circumcision win righteousness for him? Accordingly this blessed man, schooled at the feet of Gamaliel, precise student of the Law, said, Don't think, O shameless Jews, that circumcision was of any avail for righteousness for him: having given evidence of faith
28. Rom 4.11.
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[368] in the time when he was uncircumcised, he heard the words, "Now, Abraham had faith in God, and this was reckoned as righteousness in him."?° So, being already in the condition of righteousness on account of faith in God, he then receives circumcision by way of sign; God firstly adds a syllable to his name, and afterwards orders circumcision so as to show that it was on account of his great virtue that he then admitted the good man to his friendship and for his sake those who would be descended from him. Just as when a person acquires a slave, he frequently changes his name and attire and makes every effort to render him obvious so that in every way he may proclaim his ownership, so too the God of all, as though wishing to mark him out now from other human beings, indicates through the addition of the syllable that he will be father of many nations, while through circumcision he indicates that they will be his chosen people, and the descendants due to be born from him have been marked out from the other nations.
(19) But they, for their part, in their characteristic blindness insist on still keeping circumcision of the flesh, not heeding Paul's words, "After all, if you undergo circumcision,
Christ will be of no benefit to you."*° The reason, you see, for the Lord's coming was to cancel all these things, and the reason for his fulfilling the entire Law was to replace the observance of the Law in future—hence blessed Paul's exclamation, "Whoever find their justification in the Law have fallen from grace."*! We, on the contrary, believe blessed Paul and accept a circumcision not the work of human hands.
"You have been circumcised in him with a circumcision not the work of human hands, by putting off the sins of the flesh, with the circumcision of Christ."32 Then, to teach us more precisely what this kind of circumcision is, he added, "buried with him in baptism."'*? In other words, just as the sign of 29. Gen 15.6; cf. Rom 4.3.
30. Gal 5.2.
31. Gal 5.4.
32. Col 2.11.
33. Col 2.12. The length and intensity of this tirade against circumcision illustrate Chrysostom's feelings about the Judaism of his time. His principal biographer, Baur, accounts for it on the score of the Jews' influence in An-
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circumcision distinguished them from the other peoples and showed their belonging to God, in just the same way in our case, too, circumcision by baptism achieved a more precise distinction and a separation of the believers from those who are not such. "In him," the text says, remember, "you have been circumcised with a circumcision not the work of human hands, by putting off the sins of the flesh." I mean, whatever in the former case circumcision achieved by way of putting off the flesh, in this case baptism achieves by way of putting off sins. That is to say, having once put off the sins of the flesh and put on clean apparel, let us remain in cleanliness, dearly beloved, and by being above the passions of the flesh let us attain to virtue.
(20) Let us who live by grace imitate him who lived by the Law, or rather before the Law, so that we may conduct our lives by following in his footsteps and thus be judged worthy of meeting him face to face and of gaining eternal blessings, thanks to the grace and loving kindness 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. tioch at this time ( John Chrysostom and His Time 1, pp. 331-33); cf. also D. S.
Wallace-Hadrill, Christian Antioch (Cambridge, 1982) and R. Wilken, John Chrysostom and the Jews (Berkeley, Calif., 1983). Yet it must be admitted such outbursts are infrequent in the Genesis homilies, despite the subject matter.