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"Now, when the men rose, they looked directly at Sodom and Gomorrah."
ROM [385] WHAT WAS READ YESTERDAY, dearly beloved, we learnt the extraordinary degree of the just man's hospitality. Today, too, let us move to what follows and come to discover the patriarch's love and compassion. You see, this good man possessed each of the virtues to an extraordinary degree: he was not only loving, hospitable and compassionate, but he gave evidence as well of all the other virtues in generous measure. If there is need for him to display endurance, you will find him-reaching the very height of that virtue; if humility, you will see him in turn, far from yielding place to anyone, surpassing them all; if there is need for him to display faith, he will again be found in this conspicuous above all others. His soul, in fact, is like an animated image, revealing in itself a range of colors of virtue.
So what excuse remains for us when, despite the example of one human being adorned with every virtue, we prove to be so bereft as to have no intention to practice any virtue? You see, for proof that our being bereft of all goods is a matter not of being unable, but of being unwilling, we have clear indication in the fact that we find many of our peers conspicuous for virtue. The very fact that the patriarch, who lived before the age of grace and before the Law, reached such a degree of virtue of himself from the knowledge innate in his nature is sufficient to deprive us of any excuse.
(2) Some people, however, will perhaps say that this man had the advantage of great care from God, and the God of all gave evidence of deep concern for him. Yes, I admit that;
1. Gen 18.16.
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still, if he himself had not first given evidence of his own goodwill, he would not have enjoyed the Lord's help. So do not have eyes only for that, but each day study and learn how by first providing a sample of his own virtue in every circumstance, he was judged worthy of help.2 More than once we pointed out to you, when he was making his move from his ancestral land how, far from receiving from his forebears the seeds of religion, he gave evidence from his very own disposition of his great godliness. Despite his being a recent refugee from Chaldea, he was suddenly called upon to choose a foreign land in exchange for his own, and without hesitation, without delay he immediately obeyed the command, and without knowing where his traveling would end he pressed on in haste in these uncertain matters as though they were clear, giving pride of place over everything else to the command from God.
(3) Do you see how from the very outset he exerted every effort of his own, and consequently he daily gained help from God as well, in very generous measure? In just the same way, let us, too, dearly beloved, if we want to enjoy favor from above, imitate the patriarch, and instead of drawing back from virtue let us embrace each and every virtue and practice it with such zeal as to win over that unsleeping eye to rewarding our effort. You see, he understands the unspoken thoughts of our mind, [386] and when he sees us giving evidence of a sound attitude and anxious to embrace the struggles of virtue, immediately he supplies us with assistance from himself, at the one time lightening our exertions, supporting the limitations of our nature and granting us generous rewards.
(4) At the Olympic Games you would not find anything like this happening. On the contrary, the trainer stands by, merely in the role of a spectator of the contestants, unable to contribute any help of his own, but merely waiting for victory to be declared. Our Lord, on the other hand, is not like that; instead, he becomes a contestant himself with us, offers us his
2. Had Chrysostom been living somewhat later in the West, statements such as these on the relation of human effort to divine grace might have earned him the charge of Semipelagianism.
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hand, takes part in the struggle, and seemingly in every way hands over our adversary to us in defeat, striving might and main that we may prevail and wrest the victory, so that he may place on our head the unfading crown. Scripture says, remember, "You will receive a crown of graces upon your head." Whereas in these Olympic Games the crown after victory is nothing more than a laurel wreath, or applause, or acclamation of the crowd, all of which disappears and is lost with the coming of evening, the crown for virtue and its struggles has nothing material about it, it is not subject to decay in this world but is everlasting, immortal, enduring for all ages. Whereas the effort lasts only a short time, the reward for the effort has no end, is not affected by time and does not fade. To grasp this, behold how many ages and how many generations have passed since this patriarch lived: as though it were yesterday or today, the crown for his virtue is still so resplendent, and until the end of time he proves an occasion of instruction for all rightminded people.
(5) Since this just man's virtue is so wonderful, therefore, let us bestir ourselves to imitation of him, and at least at this late stage let us acknowledge our own nobility, emulate the patriarch, show some consideration of our salvation and display considerable concern not only to keep the body healthy but also to cure the various ills of the soul. In fact, provided we are ready to be awake and on the alert, we will more easily heal the ills affecting the body's passions. You see, no matter what passion disturbs us, as long as we are prepared to keep in mind the Judgment on that dread day by pious thinking and have regard not for present delight but the pain afflicting us afterwards, immediately it will take flight and depart from our soul. Let us therefore not be indifferent, but in the knowledge that it is a contest and struggle and there is need to be ready for battle let us each day keep our mind fresh and strong so that we may enjoy help from on high and succeed in crushing the head of that evil beast [387]—I mean the one who plots against our salvation. After all, the Lord
3. Prov 1.9.
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42] himself has made us this promise: "Behold, I have given you power to walk on snakes and scorpions, and power over all the enemy's might."* (6) Let us, therefore, I beseech you, take care to follow in the footsteps of this patriarch by practicing virtue and so be in a position to be awarded the same crown as his, to be transported into his bosom, to escape punishment in hell and to be judged worthy of those good things beyond all telling. But for the purpose of promoting in you greater zeal and bestirring you to imitation of this just man, come now, once more let us recount his story to you, dearly beloved, by picking up the thread of what follows. After that generous hospitality of his, remember, judged not by the quality or quantity of food but by his enthusiasm, he was immediately granted reward for his hospitality. Learning who the visitor was and how great his power, the patriarch accompanied them, the text goes on to say, as they were about to proceed to the overthrow of Sodom. See the Lord's loving kindness in employing so much considerateness by showing regard for the good man and wishing at the same time to reveal the virtue that was concealed in his soul. "Now, when the sun arose," the text says, "they looked directly at Sodom and Gomorrah." It is referring to the angels: whereas here in Abraham's tent both the angels and their Lord were seen at the same time, now like ministers they were sent about the overthrow of those cities while he stayed behind as if communing with the just man, like one friend to another, about what he was going to do.® (7) Accordingly, when they departed, the text goes on,
"The Lord said, 'I shall not conceal from my servant Abraham what I am going to do.'"® Wonderful is God's considerateness and his regard for the good man surpassing all
4. Luke 10.19.
5. For some reason Chrysostom has omitted vy. 16b in the Hebrew and LXX stating that, despite Chrysostom's picture of intimate Fea: all three left the scene and even Abraham left with them.
6. Gen 18.17, as a statement, rather than the interrogative of the Hebrew and LXX.
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reckoning. I mean, see how he converses with him, man to man, so to say, showing us how much regard the virtuous are accorded by God. Lest you think such great regard for the good man was a mark of God's goodness only, see how Sacred
Scripture teaches us that he rendered himself deserving of such great regard for his obedience to God's commands with great responsiveness. You see, in saying, ""'I shall not conceal from my servant Abraham what I am going to do,'" he does not immediately say what is about to happen: the sequel shows him adding the words that he was about to set Sodom on fire. But even that should not be passed over; no syllable or particle of the contents of Sacred Scripture ought be passed idly by." How great a regard do you think that very remark is an index of, "'My servant Abraham'"? How much affection? How kind a disposition? In fact, it demonstrates in particular the regard for the just man and his remarkable character.
(8) Then, as I have remarked, after saying, "'I shall not conceal,'" he does not immediately go on to say what is happening—instead, what? For us to learn that it was not idly or to no purpose that he shows this care for him, he says, "'Now,
Abraham will become a great and populous nation, and in him all the nations of the earth will be blessed. I am aware, of course, that he will instruct his sons and his household after him, and they will keep the ways of the Lord God in practicing righteousness and sound judgment, so that the Lord will bring Abraham all the things he has promised him.'"® Bless me, what a marvelous extent of the Lord's loving kindness! Since after this he was about to bring on the destruction [388] of Sodom, now in advance he encourages the patriarch by promising him the most marvelous blessing and the fact that he would become a great multitude, and at the same time teaching him that he would receive this reward
7. A classic statement of the position of Chrysostom and his school on the importance of the literal sense of Scripture and the akribeia, "precision," of the sacred text—all flowing from their conviction of biblical inspiration. See my Inspiration, pp. 128-49, and "Akribeia."
8. Gen 18.18—19.
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for his godly attitude. I mean, consider how great was the patriarch's virtue when God says, "'I am aware, of course, that he will instruct his sons after him, and they will keep the ways of the Lord.'" Great the degree of his virtue: he does not only receive reward for his own practice of virtue, but he is awarded generous recompense for the instruction he gave his children. And rightly so; after all, from then on he proved an instructor of everyone. You see, having provided a basis at the outset, he would have been responsible as well for those coming later.
(9) See also the Lord's goodness: not only does he reward him for his virtue in the past but also for the future. "'I am aware," the text says, remember, "'that he will instruct his sons.'" Since I know in advance the good man's attitude, he is saying, accordingly in advance I offer reward. You see, he knows the unspoken thoughts of our mind, and when he notices us forming proper intentions and giving evidence of a sound attitude, he offers us his hand and rewards us for our efforts, making us thereby more zealous. This you would find to be the case with all good people. After all, knowing the limitations of human nature, he frequently intervenes in our struggles to provide us with assistance and reward from himself lest we despair in the face of difficulties, and thus he lightens the effort and intensifies our purpose.
(10) "'I am aware,'" he said, remember, "'that he will instruct his sons, and they will keep the ways of the Lord.'" In saying, "he will not instruct," he is making a prediction not only about him but also about his sons, that "'they will keep the ways of the Lord,'" referring to Isaac and Jacob. ""The ways of the Lord,'" that is, his orders, his commands. "'In practicing righteousness and sound judgment,'" he said, remember, to prefer nothing to goodness, to stay clear of all wrongdoing. This, you see, is the greatest virtue; this certainly was the reason that everything spoken of by the Lord to him would take effect. But I think he was referring to something else as well in saying, "'Now, Abraham will become a great and populous nation,'" meaning, You for your part have chosen the way of virtue, you obey my commands and
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give evidence of virtue, and so you will become a great and populous nation, whereas these wicked people inhabiting the region of Sodom will all be destroyed. You see, just as virtue proves the basis of salvation for those practicing it, likewise wickedness becomes the cause of destruction.
(11) Then, after he had encouraged the good man to greater confidence through his praise and commendation, he turned to his theme in these words: ""The outcry of Sodom and Gomorrah,'" he says. Admittedly other cities as well would be destroyed along with them, but since they were the most notorious he made mention of them. "'It has come to me more and more, and their sins are exceedingly great.'"®
See the intensity of their evil deeds: the clamor is deafening, not only from the outcry but from their wickedness as well. I am inclined to think the phrase, ""The outcry of Sodom and Gomorrah has come more and more," means that in addition to that unspeakable iniquity, beyond all pardoning, they were giving evidence also of many other offenses, the powerful oppressing the weak, the rich the poor.
(12) So, not only [389] is the outcry very distressing, he says, but their sins as well, far from being light, are great— in fact, exceedingly great. I mean, they had devised novel forms of sinfulness, they had invented monstrous and illicit norms for intercourse, the frenzy of their wickedness was so powerful that all were infected with total defilement, and far from giving evidence any longer of good behavior they called for utter destruction. After all, their maladies had reached the incurable stage and were now proof against treatment.
Then, to teach the whole human race that, even if their sins — are exceedingly great and confessed to be such, he does not pronounce sentence before proof is manifest, he says, "'I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not.'" What is meant by the considerateness of the expression? "'I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not.'" What is meant by the g. Gen 18.20-21.
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considerateness of the expression? "'I am going down to see.'" I mean, does the God of all move from place to place?
No indeed! It doesn't mean this; instead, as I have often remarked, he wants to teach us by the concreteness of the expression that there is need to apply precision, and that sinners are not condemned on hearsay nor is sentence pronounced without proof.!°
(13) Let us all take heed of this: it is not only those facing the tribunal who must respect the Law, but each of us ought never condemn our neighbor on mere slander. This is the reason, in fact, why later blessed Moses, inspired by the Spirit,'! exhorts us in the words, "Don't accept an idle report."!? And blessed Paul in his writings cries out, "But why do you judge your brother?"'' Christ instructed his disciples and taught the Jewish populace, the Scribes and the Pharisees in these words, "Do not judge, lest you be judged:"'* why are you, he asks, usurping the role of judge ahead of time? Why are you anticipating that dread day? Do you want to play the judge? Be one for yourself and your own faults—no one will stop you; in fact, in this way you will correct your own sins and sustain no harm from the exercise. But if you neglect your own case and sit in judgment on others, you will not be aware you are amassing a greater burden of sins for yourself.
(14) Hence, I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind, you have rendered yourself guilty of sin for ac10. As always, the anthropomorphisms of Scripture predictably—if we consider his first principles—concern Chrysostom and lead to a rehearsing of these principles. He wants his congregation to preserve that fine balance between divine transcendence and divine considerateness, of which latter the pachutés, "concreteness," of scriptural expression in anthropormorphisms is an example.
11. A frequent phrase in Chrysostom's mouth, indicating his clear conviction of the inspiration of Scripture, even if his thinking on the manner in which the inspiration affects the biblical author is no more explicit than most other of the Fathers'. His term for "inspire" here, enéchein, obviously contains the elements of "echo"; it can mean "make resound." See my "terminology."
12. Exod 23.1 in the LXX.
13. Rom 14.10.
14. Matt 7.1.
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cepting no proof and acting in many cases only on suspicion and mere slander. This, in fact, was the reason blessed David also cried out in the words, "The man who slanders his neighbor in secret I drove out." Do you see the extraordinary degree of virtue? Not only did he not entertain what was said but he also gave short shrift to the person bent on slandering his brother. So if we, too, want to reduce our own faults, we should be on our guard about this most of all, not to condemn our brothers nor to encourage those anxious to slander them, but rather to rebuff them as the inspired author'® recommended and utterly repel them. In fact, I am inclined to think this is what the inspired author Moses also was indicating in his words, "Don't accept an idle report."!"
(15) Hence, of course, in the present case as well, the Lord of all employed such remarkable concreteness of expression with a view to the benefit of our souls in saying, "'I am going down to see.'" Why, in fact? Didn't he know? Wasn't he aware of the magnitude of their sins? Hadn't he learnt of their [390] incorrigibility? Still, as if to offer some excuse to the people intending later shamelessly to make accusations, and as if to show their unrestrained behavior and great lack of virtue, he shows this remarkable longsuffering. Perhaps, however, it was not solely for that purpose but to provide the good man with the occasion of showing the compassion and affection of his attitude. So when the angels went off to Sodom, as I remarked before, the patriarch stood before the Lord.!* "Abraham approached him," the text goes on, "and said, 'Surely you won't destroy the good along with the impious, so that the good will be as the impious?'"!9
(16) O, what great confidence on the just man's part—or, rather, his great compassion of spirit, overwhelmed as he was with a rush of compassion and not knowing what he was say15. Ps 101.5.
16. For Chrysostom, prophétés can be applied to the Old Testament "inspired authors" David, Moses, the prophets—but not usually the historical writers (former prophets, in the terms of the Hebrew Bible).
17. Exod 23.1.
18. A paraphrase of Gen 18.22.
19. Gen 18.23.
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ing. To show that he made this plea in great fear and trembling, Sacred Scripture says, "Abraham approached him and said, 'Surely you won't destroy the good along with the impious?'" What are you doing, blessed patriarch? Does the Lord require entreaty from you not to do this? Still, let us not think this way. You see, he doesn't say it to the Lord as if he were about to do it; instead, since he wasn't bold enough to speak directly on his nephew's behalf, he made a general entreaty for everyone out of a desire to save his life along with theirs and rescue them along with him.
(17) So he begins his entreaty in the words, "'Should there be fifty good people in the city, will you destroy them? Won't you spare the whole place on account of the fifty good people, should there be such there? Surely. You won't put this into effect, killing a good person along with an impious one, so that the good person will be the same as the impious.
Surely not! Will not the one who sits in judgment on the whole world exercise judgment here?'"?° See how even in his entreaty he betrays the godliness of his attitude in acknowledging God's judgment of the whole earth and imploring him not to destroy a good person along with an impious one.
Then the gentle and loving God accedes to his request in the words, I will do as you say and heed your entreaty: "'If fifty good people can be found in the city, on their account I will spare the whole place.'"?! To the fifty good people, he is saying, if they can be found, I will grant the favor of the salvation of the others, and I will put your petition into effect.
(18) Let us see, however, how the good man becomes con- - fident and in the knowledge of God's loving kindness presents a second request in the words, "'Now I have presumed to speak to my Lord, dust and ashes though I am.'"" Don't think, Lord, he says, that I am unaware of my condition and am overstepping the mark in displaying such confidence: I know that I am dust and ashes, but in knowing that and realizing it clearly, I am also not unaware that the extent of your
20. Gen 18.24—25.
21. Gen 18.26.
22. Gen 18.27.
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loving kindness is immense and that you are rich in goodness and wish all people to be saved. After all, how would the one who creates people from nothing ever destroy them once they are made unless the malice of their sins were great? Hence I must once more beg you, "'If fewer than fifty can be found, and there are forty-five good people in the city, will you not save the city?' He replied, 'If forty five can be found, I will not destroy it.'"?8
(19) Who could worthily praise the God of all for his marvelous longsuffering and considerateness, or congratulate the good man for enjoying such great confidence? "He continued
[391] to speak," the text goes on, ""But what if only forty can be found there?' He replied, 'For the sake of the forty I will not destroy it.'"*4 Then at that point the good man, while respecting God's ineffable longsuffering and being afraid of ever seeming to go too far and surpass the limit in his entreaty, said, ""Pardon me, Lord, if I continue to speak: if only thirty can be found there?'"*> Since he saw he was disposed to kindness, he still did not proceed gradually with his compromise: he sought to rescue not merely five good people but ten in pursuing his request thus, "'If only thirty can be found there?' He replied, 'I will not destroy it if I find thirty there.'"
Consider the degree of the good man's persistence: as though he personally were due to be liable for sentence, he takes great pains to snatch the people of Sodom from the impending punishment. "He said, 'Since I am able to speak to the Lord, what if there are only twenty there?' He replied, 'For the sake of the twenty I will not destroy it.'"?° O, the goodness of the Lord beyond all telling and all imagining! I mean, which of us living in the midst of countless evils could ever choose to exercise such wonderful considerateness and loving kindness in executing a sentence against our peers?
(20) Nevertheless, the good man saw the wealth of God's loving kindness, and instead of stopping there he spoke on:
"'Pardon me, Lord, if I speak once again.'"?" You see, since 23. Gen 18.28.
24. Gen 18.29.
25. Gen 18.30.
26. Gen 18.31.
27. Gen 18.32.
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God's loving kindness was beyond telling, he was afraid he might move the one he was petitioning to indignation at him, and so he said, "'Pardon me, Lord,'" surely, I'm not doing something rash? I'm not giving evidence of shamelessness, am
I? I'm not committing a deed deserving of condemnation in speaking still again, am I? In that great goodness of yours accept from me one further petition. "'But what if ten can be found there?' He replied, 'For the sake of the ten I will not destroy it.'" And since he had previously said, "'I will speak once again," the text goes on, "The Lord departed after he ceased speaking to Abraham, and Abraham returned to his own place.'"?8
(21) Do you see the Lord's considerateness? Do you see the good man's affection? Did you gain an insight into the great power of those who practice virtue? If ten good people can be found, he says, remember, for their sake I will grant everyone forgiveness of their sins. Wasn't I right in saying that all this happened so that no basis for excuse would be left for those who later show no sense of shame? I mean, there are a lot of people who lack balance, whose tongue is out of control, who insist on making accusations in these words: Why was
Sodom overthrown? If they had had the advantage of tolerance, perhaps they would have repented. Hence it shows you the gravity of their wickedness, that in the midst of such a large population there was such a dearth of virtue as called for a further deluge of the proportions that previously overwhelmed the world. Since, however, it is God's promise that never again would such a punishment be inflicted,"® accordingly he imposes a different kind of punishment by submitting them to punishment and at the same time providing a perpetual instruction for people coming later. That is to say, since they had overturned the laws of nature and had devised novel and illicit forms of intercourse, consequently he imposed a novel form of punishment, rendering sterile the womb of the earth on account of their lawlessness and leaving a perpetual reminder to later generations not to attempt the 28. Gen 18.33.
29. Cf. Gen 8.21.
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same crimes in case they encounter the same punishment.
[392] If you want to, you can visit those places and see the land screaming aloud, so to speak, and revealing the traces of punishment, even after such a number of years, as though inflicted yesterday or the day before—so vivid are the signs of God's wrath. Hence, I beseech you, let us profit from the example of others being punished.
(22) Perhaps, however, someone may say, Why so? Although they were punished that way, are there not today as well a lot of people who break the same laws as they did without being punished? Yes, but this will be the means of bringing greater punishment on those committing such offenses.
You see, whenever we fail to learn from what happened to them and gain nothing from God's longsuffering, consider how we are fanning the inextinguishable fire more savagely for ourselves and preparing a more biting worm.*° From another point of view, however, there are a lot of people even today who, thanks to God's grace, are virtuous and able to appeal to the Lord, like the patriarch of those times; and even if we ourselves from a consideration of our own affairs and having regard to our own indifference consider there is a great dearth of virtue, nevertheless God gives evidence of longsuffering for us on account of those others' virtue.
(23) For proof that such persons' good standing is a means of winning longsuffering for us, take heed in that very story to what he says to the patriarch: "'If I find ten good people,
I will not destroy the city.'" Why do I say ten good people?
No one was found there free from lawlessness, except alone the good man Lot and his two daughters. His wife, you remember, perhaps on his account escaped punishment in the city but paid later the penalty for her own indifference.?!
Now, however, since through God's ineffable love the growth of religion was taking place, there were many people unobtrusively in the heart of the cities capable of appealing to 30. Cf. Mark 9.48.
31. Again, as we have seen so often, rhathumia, "indifference," is for Chrysostom the universal cause of human failing, from the Fall to Lot's wife's misfortune in ch. 19.
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43] God, others in hills and caves, and the virtue of these few succeeded in canceling out the wickedness of the majority.
(24) The Lord's goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed, and cries aloud in the words, "I will protect this city for my own sake and the sake of my servant
David."*? Even if they do not deserve to be saved, he is saying, and have no claim on salvation, yet since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant
David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.
(25) Do you see the Lord's loving kindness in having regard for those people conspicuous for virtue, giving them pride of place and showing esteem for them ahead of the whole multitude? Hence Paul too said, "They went about in skins of sheep and goats, destitute, distressed, ill treated, of whom the world was not worthy."*? This whole universe, he is saying, this whole world could not be compared with those people living in distress, mistreated, poorly clothed, ever on the move, living in caves for the sake of God. [393] So, dearly beloved, whenever you see a man clad on the outside in shabby clothing but invested with virtue within, far from despising him for his appearance acknowledge the wealth of his soul and his splendor within, and then you will discover the virtue glowing in every part of him.
(26) The blessed Elias was like that; he had only a sheepskin, and Achaab, who was dressed in purple, had need of his sheepskin. Do you see Achaab's indigence, on the one hand, and on the other the wealth of Elias? See also how different they were in power. The latter's sheepskin shut off the heavens; it stopped the fall of rain, and the prophet's
32. 2 Kgs 19.34.
33. Heb 11.37-38.
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tongue proved a brake on the heavens so that for three years and six months there was no rain. The man wearing purple and diadem went about seeking the prophet, powerless to gain any advantage from his royalty. But see the Lord's loving kindness. When he saw the prophet moved by zeal and great ardor and inflicting this terrible punishment on the whole earth, he said to him in case he too should incur punishment along with them and likewise be punished for their wickedness: "'Rise and set out for Sarpeta, a town of Sidon. You see,
I will instruct a widow there to look after you.' He rose and set out."
(27) See the grace of the Spirit, dearly beloved; yesterday, too, our whole sermon was devoted to hospitality and, lo, today this hospitable widow is about to cap off our sermon for us. "He paid a call on the widow," the text goes on, "and found her gathering wood; he said to her, 'Give me a little water to drink.'" She obeyed. "He said to her again, 'Make me a biscuit to eat.''"3> Now, however, she reveals her extreme poverty, or rather her unspeakable wealth: the degree of her poverty betrays the extent of her wealth. She said: ""Your servant has only a handful of flour and a little oil in a jar for my children and me to eat and then die.'" Piteous words, enough to melt even a heart of stone. Now, she says, there is no hope of survival; death is at our door; all that is left for our life is this, hardly enough for me and my children. What lay within my power I have done: I have shared the water with you.
(28) But, for us to learn both the woman's hospitality and the good man's extreme readiness to make request, see what happens. When the prophet grasped everything precisely, in order to reveal to us the woman's virtue (God, after all, it was who said, "'T have instructed a woman to look after you,'" he being the one working through the prophet) he said to her,
34. 1 Kgs 17.9—10.
35. Chrysostom is roughly paraphrasing the text of this incident in 1 Kgs 17-8-16. De Montfaucon notes that Chrysostom cites the example of the widow of Zarephath on other occasions—a rare enough reference to the OT historical books. See Introduction (18) in FOTC 74.
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"First make something to eat for me, and then for your children.'" Take heed, ladies, you who are affluent and spend your substance on countless inanities, often unable to bring yourself to offer two pennies to the needy despite your own indulgence, nor to a poor man of virtue for God's sake.°* This woman, on the contrary, had nothing more than a handful of flour and was shortly, as she imagined, to witness the death of her children; but hearing from the prophet, " 'First make something for me, and then for you and your children,'" she offered no objection, she did not tarry. Instead, she carried out the command, instructing us all to prefer [394] God's servants to our own rest, and not to pass idly by such great advantage but rather to realize a great recompense will come to us on their account.
(29) See, at any rate, how this widow, in return for a handful of flour and a little oil, gained access to an eternal threshing floor. After her care of the prophet, remember, the handful of flour was not exhausted nor was the oil cruet, though the whole earth was being destroyed by famine. And the truly remarkable feature is that there was no longer any need of effort; instead, she always had plenty of flour and oil without having recourse to farming or the help of oxen or any other skills, but rather was able to see it all happening outside the natural processes. Whereas the king in his crown was at a loss and perishing with hunger, the needy widow, deprived of everything, found herself in enduring prosperity for welcoming the prophet. Hence Christ also said, "Whoever welcomes a prophet in the name of a prophet will receive a prophet's reward."'" You saw yesterday how much the patriarch was granted for giving evidence of lavish hospitality with great ardor; see also the Sidonian woman suddenly enjoying untold wealth. You see, the prophet's tongue, which had held the heavens back with a bridle, caused the handful of flour and the cruet of oil to flow like a river.
36. Is it the life of Antioch at the same time or Chrysostom's own prejudices that lead him often to lecture the ladies on extravagance and neglect of the poor, while the men (anér in this case) are generally the figures of virtue? See Introduction (14) in FOTC 74.
37. Matt 10.41.
ST. JOHN CHRYSOSTOM
(30) Let us all, men and women alike, imitate this woman.
I had in fact intended encouraging you to emulation of the prophet and imitation of his virtue; but this seemed to be a problem for you. Though he was a human being, clad in flesh
' like us and sharing the same nature as ours, yet he exerted himself in generous measure and chose virtue, and so he was accorded grace from above. But at this point let us also imitate this woman, and then we will gradually come to imitate the prophet as well. Accordingly, let us emulate her hospitality, and let no one in the future offer the pretext of poverty.
Poor though you may be, you would not be poorer than this woman, who had food enough for one day only without being unresponsive on that account to the good man's request; instead, by displaying great enthusiasm she won a swift recompense. This is the way, you see, things are with the Lord: he is accustomed to bestow great gifts for small services. After all, why was it, tell me, that he conferred all that she received?
Our Lord is not in the habit of attending to the amount but to the generosity of attitude, and on that score little things become great, and great things are often made paltry whenever deeds are performed without a cheerful enthusiasm.
Hence also that widow in the gospel, when many people were putting much money in the treasury, surpassed them all by putting in two small coins, not because she put in more than the others but because she gave evidence of her generous attitude. Whereas the others, it says, remember, did this out of their surplus, she on the contrary put in all she had.** She put in her whole life, you see.
(31) Let us men imitate the women and not be seen to be inferior to them, but be zealous not only to expend our substance On our Own enjoyment but also to show great care for the needy and do it with enthusiasm and joyfulness. The farmer, you see, in sowing seed in the soil, far from working at it gloomily, rejoices and exults already in his expectation, thinking he sees the sheaves [395] fully grown, and in this manner he casts the seed on the soil. In your case, therefore,
38. Luke 21.1-4.
HOMILY 42
dearly beloved, don't regard only the person receiving from you, nor the cost outlaid; consider instead that while the person who receives from you is before your eyes, another takes as done to himself the things done to the poor, and he is no casual observer but the Lord of all, the Ruler of all, Creator of heaven and earth, and that this outlay earns interest, not only not diminishing your capital but rather augmenting it, provided you do this with faith and cheerful enthusiasm. Let me nominate the chief of these benefits: along with the interest on this outlay you have also the advantage of pardon for sin—and what could compare with that?
(32) So if we want to know how to gain real wealth, and along with the wealth find pardon for sin as well, let us pour our possessions into the hands of the needy and thus send them ahead of us to heaven, where there is neither thief, nor robber, nor burglar, no plotting by servants nor anything else capable of impairing our wealth. That place, you see, is protection against such harm. Only, let us not do it from vainglory but in response to the laws given us by him so as to win the praise, not of human beings but of the common Lord of all, and thus we may not suffer the expense and yet lose the profit. I mean, as the wealth that is deposited there by the hand of the poor is proof against all other schemes, so it is at risk only to vainglory; and as here on earth worm and moth cause the ruin of clothing, so vainglory has this effect on the wealth amassed from almsgiving.
(33) Hence, I beseech you, let us not only practice almsgiving, but also do it carefully so that we may gain great blessings in return for small, incorruptible for those that are passing, and eternal for those that are temporary, and that with all these we may also succeed in attaining the forgiveness of sins and those ineffable good things. May this be the good fortune of all of us to arrive at, thanks to the grace and loving kindness of our Lord Jesus Christ, to whom with the Father and the holy and lifegiving Spirit,®° be glory now and forever, for ages of ages. Amen.
3g. An unusual variation of the customary doxology.