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"Now, God appeared to Abraham at the Oak of Mambre as he was sitiing at the door of his tent at midday." g] ODAY [374] I SHRINK BACK in distaste from unfolding the teaching. I mean, I have in mind the fact that day in day out we are dinning in the message, exhorting you, laying before you this spiritual meal, while many of those who attend here and share in this spiritual teaching and awesome [375] repast waste their time at the races? and have profited nothing from our zeal. Instead, as though slaves to habit, at a mere nod from the devil they rush off in a trance to those illicit spectacles and fall willingly into the evil demon's snares, neither our urging nor the experience itself proving of any avail to instruct them. So what kind of enthusiasm can we now bring to the task of instructing men bent on gaining nothing from what we say? Don't be surprised at that: when a farmer likewise sees the soil unproductive despite great effort and hardship and yielding a reward not worth the effort, he becomes more reluctant about sowing and does not continue his farming with the same eagerness.
A physician, too, when he sees the patient not following his directions and the ailment on the contrary growing worse day by day, frequently allows the patient to continue in the ailment so that the experience itself may prove a lesson for him of what is to his advantage. Likewise those who give lessons to children, when they see them rejecting the elements and discarding the memory of what has already been given them,
1. Gen 18.1.
2. This, of course, is not the first time that Chrysostom departs from his theme to scourge his congregation for attending the races—a practice that involved more than placing bets, it seems. See Homily 6, and my "horses."
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frequently abandon the task of correcting their indifference and of leading them to greater zeal.
(2) In the case of the farmer, however, it is probable that he frequently becomes less enthusiastic on realizing that he sustains a loss when undergoing effort and expense while being deprived of a harvest. The physician not unreasonably abandons his patient in many cases; it is the body, after all, that is the object of care, and he leaves it alone so that the extremity of pain may cause the patient to arrive at some sense of the ailment and thus accept the cure. The teacher of children on account of their immaturity in many cases chastises the children to good purpose. Surpassing all those, however, we take steps to give evidence of fatherly affection towards the wayward and teach them that if they persist in the same indifference, this itself will prove grounds for heavier condemnation for them. You see, whereas the farmer sows the seed without the same enthusiasm when considering that expense has already been incurred idly and to no purpose, we, on the contrary, are free from this problem. I mean, we sow this spiritual seed, and even if we reap no harvest on account of the indifference of the listeners, our reward will be complete. You see, we have spent money that is borrowed, carrying out the command of the Lord; later an account is due from the listeners with him who will be looking for what has been spent plus interest. Our object, however, is not that we avoid loss and recover our investment; instead, we intend that you too make a great profit from what is invested and so avoid becoming liable to that awful punishment suffered by the man who buried the talent and, far from multiplying his master's money, even hid it in the ground.* This is what people are like who receive the word of our teaching (this, after all, being the meaning of the talent and money), without betraying a concern for showing any result or making a great profit. But perhaps someone may say this parable concerns the teachers. I agree. But if we approach it precisely, you will realize that whereas the teachers [376] are in fact responsible
3. Cf. Matt 25.14—30.
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only for the expense, you on the contrary are responsible not only for what has been spent on you but also for the profit.
(3) To learn this, we must bring the parable to your attention. "A certain householder going abroad," the text says,
"summoned his servants and gave them some talents, to one five talents, to another two, to another one. Now, after a while he returned and his servants came to him. The one who had received five talents approached him with the words, "Master, you gave me five talents; but, behold, I have gained five talents in addition to them!'"* Deep the gratitude of the servant, lavish the loving kindness of the master. What in fact did he say? "'Well done, good and faithful servant; you have been faithful in a few things, I will put you in possession of many.
Enter into the delights of your master.'"® Since you have shown deep gratitude, he is saying, in what has already been entrusted to you, you are deserving of even greater things being confided to you. "Now, the one who had received the two talents approached him in the words, 'Did you not hand over to me two talents? But, behold, I have gained two talents in addition to them.'"® Very proper this man's disposition, too, in regard to his master's money, and accordingly he is given the same reward as the previous man. Why is it that the man who produced two talents was accorded the same commendation as the one who delivered five? Rightly so; it was not the zeal of the latter nor the indifference of the former that caused the greater or less profit but the rates of the borrowers. Surely the display of zeal by the one and the other can be paralleled; consequently they enjoyed the same reward.
(4) The third servant, however, did not behave in the same way. Instead, what? He approached him with these words: "'I knew you are a demanding person, harvesting where you haven't sown, reaping where you haven't scattered; so taking fright I went off and hid the talent in the ground. Behold,
4. Matt 25.14—15, 19-20, slightly paraphrased.
5. Matt 25.21.
6. Matt 25.22, in a variant of Chrysostom's own.
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you have back what is yours.'"' O, what wickedness of a servant! O, what extreme ingratitude, not only in doing nothing with the talent given him, but also in laying charges in return for the talent! This, you see, is what evil is like: it dulls the intellect and causes the person who has once strayed from the straight and narrow to fall down the precipice. Now, all this is said with reference to teachers lest they hide what has been entrusted to them instead of passing it on with all zeal to their disciples. But take heed now, dearly beloved, from the anger directed at this servant how the disciples also become responsible: not only is the money outlaid due but they are subject as well to an accounting with interest. So what does the master say to him? "'Wicked servant.'" Fearful anger, threats sufficient to strike terror. "'If you knew, " he says, "'that I harvest where I haven't sown and reap where I haven't scattered, you should have lent the money to the bankers, and on my return
I could have looked for it with interest,'"* meaning by money his precious words and calling you, the recipients, bankers. It was your task only to lend, he says, whereas it is for me to reclaim it from them, not simply what was lent but the interest on it as well. See, dearly beloved, how great a dread these words inspire. What then could they reply who had evinced neglect even in watching over what was lent them when they were required as well to declare interest on it?
(5) See the Lord's loving kindness. In the case of material wealth, on the one hand, he forbids our taking interest. Why, and for what reason? Because both parties suffer great harm from it. You see, whereas [377] the poverty of one party is aggravated, the creditor by contrast heaps up for himself a multitude of sins along with the surplus of his wealth. Hence from the very beginning he laid down this law on the Jews with their rather materialistic mentality, namely, "You shall not lend money with interest to your brother or your neighbor." So what sort of excuse could they claim who prove even more savage than the Jews, and who, despite the Lord's favor
7. Matt 25.24—25.
8. Matt 25.26—27. g. Deut 23.19, with the addition of "neighbor" on Chrysostom's part, perhaps to strengthen his point.
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and wonderful love, are found to be inferior to those under the Law and in fact even worse? In spiritual things, to be sure, he himself promises he will look for interest. Why? Because this spiritual interest is the opposite of material wealth.
You see, in the former case the debtor is brought suddenly to extreme penury, whereas in this case, whenever the debtor gives evidence of deep gratitude, he enjoys more generous reward from above the more interest he pays. Accordingly let each of you, dearly beloved, when we lend to you on credit, feel the need to give evidence of double effort and vigilance, for one thing guarding what has been lent so that it may remain untouched, for another thing working to share it with others and guide many along the path of virtue, so that your profit in turn may be doubled to the advantage both of your own salvation and of the salvation of those others. If in fact you do this, you will render us happy ("Happy is he who speaks to listening ears,'!° Scripture says, remember), and you will cause this spiritual banquet to be laid more generously for you.
(6) Do not neglect your brethren, therefore, nor consider only your own concerns; instead, let each of you be anxious to snatch your neighbor from the jaws of the devil and those illicit spectacles, and lead him to church, showing him in all restraint and gentleness both the extreme risk of harm and also the extent of the good things to be gained here. Do this not merely once or twice but ceaselessly. I mean, even if today he doesn't heed your words, he will heed them in future; if not in future, in due course seeing your insistence he will perhaps feel ashamed, will come to respect your care for him and desist from those harmful pursuits. Never say, Once, twice, three times, again and again I told him and got nowhere. Don't stop telling him; the more you persist, the more your reward will be increased as well. Don't you-see how much longsuffering we enjoy from the God of all, and how
10. This is proving a very lengthy introduction to the day's homily, including that lengthy elaboration of the parable of the talents, all to make the point of responsive listening (perhaps, in the manner of preachers the world over, berating those present for the sins of the absent)
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day after day we fail to heed his commands without his desisting from caring for us but rather supplying us with everything, making the sun to rise, giving us rain from heaven and everything else? Let us, in exactly the same way, take great pains in regard to our brethren and take issue with that evil demon so as to render his wiles ineffectual. After all, if everyone attending here managed to gain one person, consider how much the Church would receive great satisfaction in the vast numbers of its children and the devil would be dismayed to see his net cast idly and to no purpose. If in fact you do this, you too will hear on that dread day, "'Well done, good and faithful servant; you have been faithful in a few things,
I will put you in possession of many.'"
(7) We are quite convinced, however, that you will do this:
I see your faces and presume that you receive advice from us with [378] pleasure, and hence I hope that you in turn will do what lies in you. Consequently, let us bring our exhortation on this matter to a close at this point; on the other hand, we will spread before you our poor and meager table so that you may enjoy the accustomed instruction and thus go off home. It is necessary today, too, you see, to draw to your attention the patriarch Abraham so that you may learn what reward he received from God for his hospitality. "Now, God appeared to him," the text goes on, "at the Oak of Mambre as he was sitting at the door of his tent at midday." Let us examine each of the words with precision,'! open up the treasure and disclose all the wealth concealed there. "Now, God appeared to him," the text says. Why did it begin in that way,
"Now, God appeared to him"? See the Lord's loving kindness and consider, I ask you, a servant's gratitude. I mean, when
God appeared to him previously and gave him the command about circumcision along with all the others, this remarkable man without fail hastened to put the orders from God into effect and without hesitating in the slightest he himself was
11. Once again Chrysostom's typical concern for the precision of Scripture emerges, based on his Antiochene theology of the Word incarnate in the inspired text and leading him to seize on each of its elements. See Introduction (21) in FOTC 74, and my articles, "Incarnation" and "Akribeia."
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circumcised to discharge God's command, he circumcised Ishmael and all the slaves, demonstrating his complete obedience. So God appeared to him again. This, you see, is what our Lord is like: when he sees people grateful in the first instance, he lavishes further kindnesses on them and never desists from rewarding the gratitude of those obedient to him.
(8) This, then, was the reason why he appeared to him again, Scripture says, because he was obedient. So on this account blessed Moses began in this way, in the words, "Now,
God appeared to him at the Oak of Mambre as he was sitting at the door of his house at midday." Notice, I ask you, in this instance the just man's virtue: "As he was sitting," the text says, "at his tent." He was putting hospitality into practice to such a degree as to be unwilling to entrust to anyone else in the household the task of attending to guests; instead, although he had three hundred and eighteen servants,'? and was himself an old man, having attained advanced years
(after all, he was a hundred years old), he took his seat at the door. In his case he was practicing this virtue; old age was no problem for him, he was not concerned for his own repose, nor was he reclining inside on his bed but was seated at the door. Other people, by contrast, in many cases not only do not show such concern but just the opposite, trying to avoid meeting visitors as if they were forced to receive them against their will.
(9) The just man, on the other hand, was not like that: he was sitting at the door of his tent at midday. This, you see, was the great extent of the just man's hospitality and the extraordinary degree of his virtue, the fact that he behaved like this at midday. Very properly, too: since he realized that people obliged to travel are in need of much service at that time particularly, accordingly he chose that time as suitable, seated himself and kept an eye out for passers-by without caring whether they were known to him or not. You see, it is not part of hospitality to worry about such things: friendliness
12. Cf. Gen 14.14.
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involves sharing one's possessions with all comers. Since he cast a wide net of hospitality, he in turn was judged worthy to welcome the Lord of all with his angels. Hence Paul too said, "Do not neglect hospitality, for through it some people have entertained angels all unawares,"!' referring precisely to the patriarch. Hence Christ too said, "Whoever receives one of the least [379] of these in my name, receives me."!*
(10) Let us take heed, dearly beloved, and when due to entertain visitors never be overly concerned as to who they are and where they come from. After all, had the patriarch been too concerned about this, he perhaps would have sinned.
But he knew the dignity of the visitors, you say. Where does that emerge? On the contrary, had he known that, how would it have been a matter of remark? You see, his attention to hospitality would not have been so remarkable if he had been concerned about those things as in fact was the case when without knowing the identity of the visitors he approached them with such alacrity and respect, like a slave to his masters, as if ensnaring them with his words and entreating them not to decline and thus inflict on him the greatest loss. He knew, you see, what was to be done; hence it was with great ardor that he capitalized on the occasion.
(11) Let us listen, however, to the words of the writer himself,!® so that you may see his rejuvenated enthusiasm in the depths of old age and the old man himself rejuvenated as if made glad and convinced he had found a treasure in the coming of the visitors. "Now, he raised his eyes," the text goes on, "and looked and, lo, three men were standing in front of him. On seeing them he ran forward from the door of his tent to meet them."!* The old man runs and flies; you see, he rae Heb 13.23
14. Matt 18.5, with elements also of Matt 25.40, 45.
15. This is a unique reference by Chrysostom to Moses as "writer," syngrapheus, and almost without parallel in all his homilies on the Old Testament, where prophétés is the usual term for the inspired authors from Moses to David. The distinction is significant for Chrysostom's theology of inspiration in that he clearly sees the Scriptures as God's inspired Word delivered primarily at the oral level. See my "terminology."
16. Gen 18.2.
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had espied his prey, and making no account of his weakness he ran to snare it, not summoning his servants, not bidding a child, giving no evidence of indifference, but running of his own accord as if to say, Wonderful treasure, important business; by myself I should discharge this affair in case this advantage should pass me by. This is what the just man did, deciding to welcome these men, unknown travelers though they were.
(12) Let us discover and emulate the just man's virtue. If in fact we do so, it is likely that we, too, will have the good luck of such a wonderful catch; rather, we would always have that good luck if we wanted to. The loving Lord's intention, you see, was that we should not be indifferent about such friendship nor be too fastidious about our visitors—hence his words, "Whoever receives one of the least of these in my name receives me." So don't have regard to the station of the visitor nor despise him on the basis of what you can see, but consider that in him you are welcoming your Lord. You see, when in his name you give evidence of attention to the visitor, you will gain a reward just as if you welcomed him. So even if the person enjoying your friendliness is heedless and neglectful, make no account of it: you will receive a perfect reward for doing it out of regard for the Lord and imitating this particular virtue.
(13) "On seeing them," the text says, "he ran forward from the door of his tent to meet them." Very appropriately is the word "ran forward" used, so that you may learn that they arrived unknowing and did not come to the tent for a set purpose. Hence in case this spiritual advantage should escape him, this old man, this greybeard, this centenarian ran forward and by his running revealed his enthusiasm. "Espying them he bowed to the ground and said, 'Sir, if I have really found favor with you, do not pass by your servant. Let some water be brought, have your feet washed and rest under the tree; I will fetch some bread, you can eat and afterwards continue your journey when you have rested with your servant.'"!" Extraordinary the just man's [380] words, not for 17. Gen 18.3—5.
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welcoming them—a wonderful example of enthusiasm—but for acting with such earnestness, without regard for his own age or the condition of his visitors (perhaps, in fact, they appeared to him to be young people), nor thinking that an appeal in word alone would suffice; "he bowed to the ground," the text says, as if making supplication and addressing an earnest prayer to them lest it be thought his appeal was made merely perfunctorily. This is really the reason why Sacred
Scripture reveals the just man's virtue beyond telling in the words, "He bowed to the ground," thus giving evidence by his posture and his words of his great ardor, his great humility, his intense spirit of hospitality, his ineffable care.
(14) "Bowing to the ground," the text goes on, "he said, 'Sir, if I have really found favor with you, do not pass by your servant." Who could do justice in words to this just man?
How could anyone praise him even with countless lips? I mean, while the term "sir" is a customary one, on the other hand saying "'if I have really found favor with you'" is unusual. You are giving a favor, he says, not receiving one. You see, this is what hospitality really involves: the person exemplifying it with enthusiasm receives something rather than gives it. Let no one hearing this, however, disparage the just man's virtue nor think that he spoke these words in the knowledge of who the visitors were. It would have been, in fact, as has often been said, no great thing had he spoken these words from prior knowledge; but the really remarkable thing is that he spoke such words while approaching them as fellow human beings.
(15) Now, don't be surprised at the fact that, whereas there were three visitors being welcomed, the just man addressed his plea to one in the word, "'Sir.'" Perhaps in fact one of the visitors seemed the more logical one to whom the plea should be addressed. Then he went on and made his remarks applicable to them all: "'Let some water be brought and have your feet washed'"; and again, "'Rest under the tree, eat some bread, and afterwards continue your journey now that you have rested with your servant.'" Do you see how, without knowing who they were and speaking to the visitors as though
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to fellow human beings, he makes his common plea to them all, calling himself more than once their servant? See how he suggests the poverty of his hospitality, instead of its extravagance. "'Let some water be brought,'" he says, "'have your feet washed, and rest under the tree.'" You see, since you are weary (he is saying) and have endured the burning heat, I beg you not to pass your servant by. After all, it is no great gesture being made by me, is it? I have only water to offer you for you to wash and rest from your great weariness under the tree. Then he mentions the kind of repast; Don't think I will offer you anything extravagant, a range of spices or variety of dishes; eat some bread, and then "'continue your journey now that you have rested with your servant.'"
(16) Do you see how he employs various stratagems in his wish to importune the visitors, endeavoring to win them over by his posture, his words, and every means possible? First, you see, the text says, he bowed low, he called them "sirs" and himself "servant"; then he told them the kind of service he would be rendering them, minimizing it and showing it was nothing extraordinary: Only water, he says, (something available to everyone) I have to offer you for your feet, bread, and the shade of the tree. Do not scorn my tent, [381] do not despise my old age, do not reject my plea. I know how much hardship you have endured, I can imagine the intensity of the heat, so I want to offer you some little relief in this way.
Could any loving father have shown such great kindliness towards his child as this man showed to unknown strangers whose background was so far a mystery to him? Since, however, he made his approach with eagerness and great devotion, he attained his goal and succeeded in drawing the prey into his nets.
(17) "They said," the text goes on, "'We will do as you have said.'"'* The old man found new life and vigor: I have the treasure in my hands, he said, I have won riches, I have forgotten my age. See him quite heartened by the affair: as if 18. Gen 18.5b, where Chrysostom supplies a first person plural for the imperative "Do."
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2 lal Jumping for joy and holding countless good things in his hands, he was so happy. "Abraham made all haste into the tent,"' the text goes on. Just as when he was pressing upon his quarry Sacred Scripture referred to his dedication and enthusiasm, so now that he saw the men and achieved the object of his desire his enthusiasm did not cease; instead, he then gave evidence of more ardent love and, though he had reached certainty, he did not then become less interested.
That often happens with us: in the beginning we sometimes give evidence of great zeal but, once we make some progress in the affair, we don't bring the same enthusiasm to the task.
(18) Not so the just man, however; instead, what? Once more the old man sets to, presses on with the task and runs into the tent to Sarrah, "and says to her, 'Hurry, mix three measures of finest flour.'" Consider how he makes Sarrah as well a sharer in the quarry and how he taught her to imitate his virtue: he urges her on, too, to perform the task without indifference—rather, "'Hurry,'" he says.?? What great good fortune has come our way, let us not lose the treasure; instead, ""Hurry, mix three measures of finest flour.'" You see, since he realized the importance of the action, he wanted to make the woman who shared his life a sharer also in receiving reward and recompense. Why, after all, tell me, did he give this direction to none of his servants but to his aged wife instead? Sarrah, far from declining the request, shows exactly the same enthusiasm. Let men take note, let women take note: men, on the one hand, to instruct their partners, when they have the prospect of some spiritual advantage, not to have the task carried out by servants but to see to it all personally; women, on the other hand, to be sharers with their husbands in such wonderful exploits and not to shrink from hospitality and attention to visitors but rather to imitate old Sarrah, who was prepared in old age to take pains and perform the tasks of menials.
19. Gen 18.6.
20. For Chrysostom, Abraham, like the other major characters of primeval and patriarchal history, is a moral figure conspicuous for that cardinal virtue, prothumia, "enthusiasm," as opposed to the capital sin of rhathumia,
"andifference." See Introduction (17) in FOTC 74.
4\2
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(19) I realize, however, that no one accepts what I am saying. These days, of course, everyone is anxious to take the Opposite course to her: women are given to great decadence, interest in the condition of their clothes, gold ornaments, necklaces and cosmetics, with no attention given to their souls. Not even Paul's cries move them: "not in braided hair, gold, pearls or expensive clothing."?! See this soul reaching up to heaven, how he thought it not shameful for him to take
[382] his sermon to such a fine point as to preach about braided hair. And rightly so; after all, his complete attention was given to care for the soul. So since he realized that these things in particular contribute to the soul's ruin, he shirked nothing calculated to instruct people suffering from these vices; instead he said, If you insist on adorning yourself, adorn yourself with true adornment, the kind that befits religious women: adorn yourself with good works. This is the soul's adornment, this is subject to no condemnation by outsiders, no one will be able to rob you of it, it remains proof against theft forever. You see, from external adornment countless evils take their rise; I am not yet referring to damage to the soul, false airs stemming from that, scorn for one's neighbors, mental aberration, ruin of the soul, and a host of improper pleasures, but the fact that this sort of adornment is vulnerable to the mischief of servants, assault by robbers, wiles of flatterers, and you could list countless evils and persistent problems arising from it.
(20) Sarrah, however, was not like that; instead, she made use of true adornment. Hence she was worthy of the patriarch, and just as he made haste to run into the tent, she too carried out the direction with promptness and mixed three measures of finest flour. You see, since there were three visitors, he ordered three measures to be mixed so that the bread would be ready sooner. After giving this direction he in turn ran to the cattle. What youthful vigor in an old man! What devotion of soul! He runs to the cattle, not letting any of the servants go, showing the visitors in every way how much sat21.
1 Mim 2%o:
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isfaction he enjoyed and how great an honor he considered their visit to be, as well as his judgment that the occasion was a treasure for him. "He took a fine tender heifer," the text says. He made the selection himself, choosing the best of them and giving it to his servant, and pressing him not to hesitate but to show all speed. Consider how everything is done with haste, with lively enthusiasm, with relish, with joy, with deep satisfaction. "The servant hastened to do it," the text adds. Nor did the old man rest at that, but once more pressed on with his role of service. "Taking curds and milk and the heifer he had prepared, he set it before them."22 He personally saw to the preparation and the serving; and instead of judging himself fit to recline with them, he took his own position under the tree while they were eating.
(21) What a wonderful extent of hospitality! What an extraordinary degree of humility! What a remarkable example of godly attitude! This hundred year old person stands nearby while they are eating. In my opinion, under the impulse of keen desire and enthusiasm he had at that time been rendered safe from weakness and had gained some additional strength. You see, it often happens that when enthusiasm of spirit is heightened, it overcomes bodily weakness. Accordingly the patriarch stands like a servant nearby, considering it a great honor to be judged worthy to serve the visitors and give them relief from the weariness of their traveling. Do you see how great was the just man's hospitality? I mean, don't concentrate on the fact that he served them bread and meat, but consider with how much respect, how much humility he displayed his hospitality, unlike most people who, even should they do something similar, think themselves superior to the recipients and oftentimes despise them for the attention given them. This, however, is like the case of someone acquiring and amassing wealth and then throwing away all he has amassed. You see, the person who does something from a warped intention and acts as one giving rather than receiving does not know what he is doing; hence he loses the reward for it as well.
22. Gen 18.8.
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(22) The just man, [383] on the contrary, knew what he was doing; through everything that happened, he revealed his enthusiasm of spirit. After he had with liberality and great cheerfulness sown the seed of hospitality, at once with generous hand he reaped the sheaves. You see, after he had done all that lay within him and, far from leaving anything undone, had brought the process of hospitality to completion, and thus the just man's virtue was made manifest, then it was that, with a view to the just man's knowing the extent of his good fortune and the number of good things of which his hospitality had proved the cause for him, the visitor revealed his identity and gradually made manifest to the just man the greatness of his power. Seeing him standing by the tree and betraying by his position his great respect and attention, the visitor said to him, "'Where is your wife Sarrah?'"?? Immediately by this question he revealed to him that he was no casual visitor, since for one thing he knew his wife's name. He replied, "'See, in the tent there.'" Since, being God, he was now about to promise him something beyond the limits of nature, consequently by mentioning Sarrah's name he suggested that the one who had visited his tent was more than a human being.
(23) He said, in fact, ""'When I return and visit you at this time next year, your wife Sarrah will have a son.'"24 Behold the fruits of hospitality, behold the reward of heightened enthusiasm, behold the recompense of Sarrah's exertion. "Now, she was listening near the door of the tent, standing behind him. On hearing this, she laughed to herself and said, 'So far ecoe this hasn't yet happened to me, and my husband is an old man.'"*° So as to offer an excuse for Sarrah, Sacred Scripture had previously indicated that "Abraham and Sarrah were advanced in years," and without stopping there it added further,
"Now, Sarrah's periods had ceased to occur."26 The spring had dried up, it is saying, the eye had lost its sight, the very workplace had been rendered useless. With this in mind,
23. Gen 18.9.
24. Gen 18.10.
25. Gen 18.12.
26. Gen 18.11.
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therefore, Sarrah daily reflected on her own age and the patriarch's advanced years. But while she was thinking this in her tent, the one who understands the unspoken thoughts of the mind wished to show both the extraordinary degree of his power and the fact that none of our unspoken thoughts escapes his notice; so he said to Abraham, "'Why did Sarrah laugh and say to herself, Am I really to have a child, at my age?'"*" This, in fact, was what she was thinking.
(24) "'Nothing is impossible for God, is it?'"28 Lo, he revealed his identity openly! Do you know, he says, that being
Lord of nature I can do everything I wish, bring life to an infertile womb and make it fit for childbearing? "Nothing is impossible for God, is it?'" Do I not make everything and transform everything? Have I not power over life and death?
"'Nothing is impossible for God, is it?'" Did I in fact not make this promise before? My word will take effect, will it not? So take heed that "'I will return to you at this time next year and Sarrah will have a son.'" When I return at this time, he says, then Sarrah will know by the way things turn out that neither age nor sterility will prove a difficulty for her; instead, my word will be inescapable, and the birth will teach her the power of my words. Then, on hearing that not even the thoughts passing through her mind [384] escaped the notice of the visitor, "she denied it, saying, 'I didn't laugh.'"?° Fear, you see, had shaken her mind. Hence Scripture attributed it all to her weakness in saying, "For she was frightened." But the patriarch said to her, "'Not so: you did laugh.'"*° Don't think, he says, even if you were entertaining these thoughts in your mind and having a private laugh, that you could escape the power of the visitor. So don't deny what has happened nor compound your sin. After all, wonderful blessings have come our way today, thanks to our hospitality.
27. Gen 18.13, Chrysostom omitting from his text reference to the speaker as Yahweh, significant for other commentators on the Hebrew and Greek texts. é 28. Gen 18.14.
29. Gen 18.15. go. Against the flow of the dialogue Chrysostom attributes the corrective to Abraham, perhaps to allow for moral elaboration, or reluctant to see the Lord involved in a wrangle.
ST. JOHN CHRYSOSTOM
(25) Let us all imitate this and display much zeal in practicing hospitality, not merely to receive some recompense for these perishable and corruptible things but to lay up for ourselves as well the enjoyment of immortal blessings. You see, if we practice hospitality, we shall welcome Christ here and he will, in turn, welcome us in those mansions prepared for those who love him, and we shall hear from him, ""Come my
Father's blessed ones, take possession of the kingdom prepared for you from the foundation of the world.'"*! Why so?
"'For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink; I was a stranger and you made me welcome; I was in custody and you came to see me.'"3? What could be less troublesome than this? He didn't bid us scrutinize and investigate those about to be given hospitality by us, did he? You play your part, he says, even if the person is of lowly station and unprepossessing; I will take as done to myself what is done to them. Hence he added, "'Whatever you did to one of the least of my brethren you did to me.'"%8 (26) So don't spurn such wonderful profit accruing to you from hospitality, but day in and day out exert yourself to gain this fine merchandise, in the knowledge that our Lord looks for generosity of spirit, not great amounts of food, not a rich table but a cheerful attitude, not simply attention in words alone but also love from the heart and sincere mind. Hence a certain sage also said, "Likewise a kind word is more acceptable than a gift."** In many cases, you see, attention in word has helped a needy person back on his feet more effectively than a gift. Aware of this, then, let us make no difficulty about meeting visitors; instead, if on the one hand we are in a position to alleviate their poverty, let us do so with love and cheerfulness, not as giving something but as gaining very great advantage. On the other hand, if we cannot do so, let us not be uncivil with them but at least offer them attention in word and respond to them with restraint. I mean, why
31. Matt 25.34.
32. Matt 25.35.
33. Matt 25.40.
34. Sir 18.16.
HOMILY 41
adopt an uncivil attitude towards him? He didn't pressure you, after all, did he? He didn't use force, did he? He asks, entreats, begs; but someone doing this doesn't deserve abuse.
Why do I say asks and begs? He pours out countless requests, all for a single penny, and we slip him not even this much.
What excuse would we have? What account could we give, we who each day spread a lavish table and often have more than we need, whereas with them we share not a scrap, even if by so doing we could win all these countless blessings?
(27) O, what awful indifference! I mean, what good comes from this? What great gain are we letting slip from our grasp? We are rejecting the basis of our salvation offered us by God, [385] without giving it so much as a thought or even considering the insignificance of our offering or the extraordinary degree of the wonderful rewards. Instead, we lock everything up in cupboards and allow the gold to be consumed by rust—or, rather, we thrust it into the hands of robbers. Our resplendent wardrobe, on the other hand, we allow to be eaten by moths, unable to bring ourselves to have the surplus properly disposed of so that it may be kept for us in the future and we may thus succeed in being accorded these ineffable blessings. May this be the good fortune of all of us, 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.