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"Now, the two angels arrived at Sodom in the evening," the text goes on.!
S A FLOWERY [395] MEADOw displays in itself different flowers of many hues, so Sacred Scripture displays to us the virtues of good people, not so that we may enjoy only for a short time their fragrance as with the flowers, but for us to gain from them a benefit that is lasting.
You see, in the former case we only picked flowers by hand, and after a short time they faded and lost their particular beauty. But in the present case it is different; instead, when we come by the virtues of good people through hearing and lay them up in the recesses of our mind, we are able to enjoy their fragrance for all time, if we want.
(2) So, come now, since the fragrance of holy ones mentioned in Sacred Scripture is so great, today let us come to know the fragrance of Lot so that we may learn precisely how association with the patriarch led him to the very pinnacle of virtue and how, by following in his footsteps, he, too, gave evidence in practice of hospitality in his own right. For our sermon to become clearer to you, however, it would be worth listening to the very words of Scripture. "Now, the two angels arrived at Sodom in the evening," the text says. Why did it begin in this way, "Now, the two angels arrived at Sodom in the [396] evening"? After the friendly interlude with the patriarch they made tracks from there, whereas the caring and loving God, faithful to his characteristic goodness, under the appearance of human form stayed conversing with the patriarch, as you heard yesterday. His intention was to teach us ie Geneon:
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both the extraordinary degree of his own longsuffering and the patriarch's affection. The angels, on the other hand, made for Sodom. Following its sequence Sacred Scripture at this point tells us, "Now, the two angels arrived at Sodom in the evening" in discharge of their mission.
(3) See the precision and minute observation? of Sacred Scripture in indicating to us the time that they arrived; "in the evening," it says, remember. Why did it reveal the time?
Why did they arrive in the evening?' To show us the great degree of Lot's hospitality. You see, just as the patriarch was seated at the hour of midday when he observed the visitors and set about snaring them by running to meet them and welcoming the travelers with joy, in just the same way this good man, too, though aware of the evil behavior of the inhabitants of Sodom, did not excuse himself from the task of remaining in wait even at evening time but remained at his post till then in case some treasure should come his way and he might be in a position to reap the fruit of hospitality. The extraordinary degree of this good man's virtue is really remarkable in that, though living in the midst of such villains, he not only had grown more indifferent but even gave evidence of much greater virtue; while all had tumbled into the abyss, so to say, he alone in all that multitude was treading the straight and narrow.
(4) Where now are those who say that it is not possible for someone growing up in the environment of the city to keep one's virtue, but for this is required retreat and a life in the mountains, and that it is not possible for the man of the house, with a wife and with children and servants to look after, to be virtuous? Accordingly, let them see this good man with a wife, children and servants, living in the city, passing his days amidst so many scoundrels and villains, and standing
2. Chrysostom's term for this, paratérésis, which occurs a few times in the Genesis homilies (cf. Homily 36 [Migne col. 338], Homily 53 [467]), has much the same sense as the more frequent akribeva.
3. Chrysostom does not remark, as does the modern commentator Speiser, that following their late afternoon meal the travelers had a distance of forty miles to cover by evening (Genesis, 138). Precision is not always expedient, it seems.
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out like some spark in the open sea, not only unquenched but emitting a resplendent light. I say this, not to oppose retreat from the cities nor to discourage life in the mountains and deserts, but to show that for a person intent on remaining vigilant and alert none of these things proves an obstacle. So just as for the indifferent and faint of heart the desert is of no avail, since in fact it is not place that affects virtue but attitude and inclination, likewise, for a person that is vigilant and alert, living in the environment of the city cannot bring any harm.
(5) Hence I would prefer virtuous people in particular, like this blessed man, to be in the environment of cities so that they would be like yeast to the others and lead many to imitation of them. Since, however, this seems to be difficult to achieve, let the alternative happen. "The form of this world, after all, is now passing away,"® and the present life is brief; if now while we are still in the arena we do not engage in the struggle of virtue and escape the snares of wickedness, later on it will be futile for us to blame ourselves when repentance brings no benefit. You see, while we are in the present life it is possible for us to gain some advantage from repenting and by washing away our former sins to be found worthy of the Lord's loving kindness; but if we are suddenly snatched away while letting slip this present opportunity, we will then be sorry [397] but will gain no benefit from it.
(6) For proof of this, listen to the inspired author's words, "Now, who will express his faith in you in hell?' and again,
"Will a man be able to ransom himself or his brother?"?
There will be no one then, the text is saying, able to rescue from there a victim of his own indifference, be he brother or father or mother. Why do I say brother or father or mother?
Not even the just themselves, who have good grounds for confidence, will be of any assistance to us then if we have now been guilty of indifference. Scripture says, remember, "Even
4. His biographers tell us of Chrysostom's own early experience of such a situation. al COn zon.
6. Ps 6.5.
7. Ps 49.7 in the LXX.
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if Noe and Job and Daniel were there, they would not rescue their own sons and daughters."* See the magnitude of the threat and the kind of just people he brought forward as examples. These men, you see, at a critical time proved a source of salvation even to others: Noe saved his wife and sons when that terrible deluge overwhelmed the world; Job likewise proved a source of salvation even to others; and Daniel rescued many from death when that awful barbarian in his quest for things beyond human nature wanted to do away with the Chaldeans, the Magi and Gazarenes.
(7) In case we should think that some such things will happen even in the future age and that virtuous people with grounds for confidence would be able to free from the punishment there their own friends who have lived a life of indifference here, accordingly he brought these good people forward as reminders to us, aggravating our dread and teaching us that our hope of salvation rests in our own good deeds following grace from on high, and that we should not place great importance on our forebears' virtue if we ourselves happen to be guilty of wickedness, nor on anything else.
Rather, we should make this alone the object of attention: if we have virtuous forebears, to imitate their virtue; if the contrary is true and we come from disreputable forebears, not to think any handicap results from this but to fall to the labors virtue involves, no harm ensuing from this, to be sure. After all, each person will be either rewarded or condemned for the works performed, as blessed Paul also says, "So that each one may be rewarded by good or ill for what he has done in the body,"? and again, "He will reward everyone according to his works."!° (8) Aware of all this, let us shake off all indifference and set much store by virtue. While we are still in the arena and before the show is over, let us concentrate on our salvation so that by practicing virtue in this brief period we may gain a reward for it in the age that never ends. Just as this good
8. Ezek 14.20 in Chrysostom's own version. g. 2 Cor 5.10.
10. Rom 2.6.
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man, living among so many villains, with no one to imitate his virtue but everyone scoffing at him to his face and ridiculing him, did not only not become less vigilant but even proved so conspicuous as to be judged worthy of entertaining angels; when everyone else was completely destroyed, he alone with his daughters escaped the destruction inflicted on them.
(g) But let us take up the thread of our sermon. "Now, the two angels," the text says, "arrived at Sodom in the evening."
The time in particular shows us this good man's extraordinary virtue in the fact that even despite the coming of evening he stayed at his post and did not leave it. That is to say, since he realized the advantage accruing to him from that, consequently he was anxious to attain the wealth and brought great vigilance to bear, not even desisting at the end of the day. This, you see, is what a fervent and vigilant soul [398] is like: far from being impeded by any obstacles from giving evidence of its virtue, it is spurred on to. greater heights by the very impediments in particular and burns with a brighter flame of desire. "Now, on seeing them," the text goes on, "Lot rose to meet them." Let this be heeded by those who are given to repulsing people who call on them with requests to make and causes to plead, and who show them great inhumanity. I mean, see how this good man did not wait till the visitors reached him but like the patriarch, without knowing who the visitors were but presuming that they were travelers of some kind, well nigh jumped for joy on seeing them, as though falling upon his prey and not missing the object of his desire.
(10) "On seeing them," the text says, note, "he rose to meet them and prostrated himself on the ground." He gave thanks to God for being found worthy to welcome the visitors. Notice his virtue of soul: he considered it a great kindness-on God's part to encounter these men and by welcoming them to fulfill his private longing. Now, don't tell me they were angels; remember, rather, that this good man did not realize that yet but behaved as though receiving unknown travelers. "He said, 'Lo, sirs, break off your journey at your servant's house,
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44] rest and bathe your feet; then rise early and resume your journey.'"'! These words are sufficient to reveal the virtue residing in the good man's soul: how could you help being amazed at his exceeding humility and the fervor with which he displayed his hospitality? "'Lo, sirs,'" he said, "'break off your journey at your servant's house.'" He addresses them as "sirs" and calls himself their servant. Let us listen precisely, dearly beloved, to these words and learn how we too can do likewise.
This man of good name and reputation, enjoying great prosperity, a householder, addresses as master these travelers, these strangers, unknown, unprepossessing, wayfarers, no connections of his, and says, ""Break off your journey at your servant's house and rest.'" You see, evening has fallen, he says; accede to my wish and assuage the day's hardship by resting in the home of your servant. I mean, surely I'm not offering you anything wonderful? "'Bathe your feet'" wearied with traveling, "'and rise early and resume your journey." So do me this favor and don't refuse my entreaty.
(11) "They replied," the text goes on, "'No, instead, we shall rest in the street.'" Seeing that despite his entreaty they declined, he did not lose heart, he did not give up what he was intent on, he did not have the kinds of feelings we often do. If at any time we want to win someone over and then we see them somewhat reluctant, we immediately desist; this is due to our doing it without ardor and longing and especially to our thinking that we have excuse enough to be able to say that at any rate we did our best. What do you mean, you have done your best? You have let slip the prey, you have missed the treasure—is this doing your best? Then you would have done your best if you hadn't let the treasure slip through your fingers, if you hadn't bypassed the prey, if your display of hospitality was limited to a perfunctory remark.
(12) Not so the just man; instead, what? When he saw [399] them resisting and bent on resting in the street (the angels did this out of a wish to reveal more clearly the just man's virtue and to teach us all the extent of his hospitality), then
11. Gen 19.2.
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he in turn did not stop at making entreaty in words but also applied force. Hence Christ also said, "Men of violence seize the kingdom of heaven."!2 In other words, where spiritual advantage is involved, pressure is in order and violence commendable. "He compelled them,"!' the text says. It seems to me he drew them in against their will. Then when they saw the just man applying this effort and not desisting until he should achieve the object of his desire, "they turned aside to him and entered his house. He prepared a meal for them, cooking flat bread for them; they ate before lying down."*
Do you see here as well hospitality manifested, not in richness of fare but in generosity of attitude? I mean, when he succeeded in bringing them into his house, at once he gave evidence of the signs of hospitality. He occupied himself in attending on them, providing something to eat and giving evidence of respect and attention to the visitors in his belief that they were only human beings, travelers of some kind.
(13) "The men of the town, however, the Sodomites surrounded the house, the whole population at once, from young to old, and called out to Lot, saying to him, 'Where are the men who are staying the night at your place? Bring them out to us so that we may have intercourse with them.'"!®
Let us not pass these words idly by, dearly beloved, nor see in them only their quite inexcusable frenzy, but consider rather how the just man, by living in the midst of such monstrous animals, was so conspicuous and gave evidence of such an extraordinary degree of virtue in being able to put up with their lawlessness, in not shifting from there, in bringing himself to have converse with them. How he managed, I will tell you. The Lord of all had foreknowledge of their excessive wickedness and arranged for this just man to dwell there so that like a skillful physician he might be able to get the better of their ailments. When, however, he saw that their illness was incurable and they had no intention of accepting any treatment, he still did not give up. A doctor is like that, after all;
12. Matt 11.12.
13. Gen 19.3.
14. Gen 19.3—4.
15. Gen 19.4—5.
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if he sees the ailments proving too much for the treatment, he doesn't stop exerting all his energies, so that on the offchance of being able to reclaim the patient in due time he may demonstrate the virtue of his treatment; if, on the other hand, he achieves nothing more, he has the most telling excuse in that he left nothing undone appropriate to the case.
(14) This, in fact, is what happened here: this good man was even reared amongst them, and by demonstrating his sound commonsense he remained good in this way, whereas the others were consequently left without any excuse on account of not only refusing to give up their evil ways but even taking them to further excess. Observe: "They surrounded the house," the text says, "from young to old, the whole population at once." Extraordinary their unity in evildoing, overwhelming the impetus of their wickedness, beyond all telling the excess of their lawlessness, without defense this endeavor of theirs. "From young to old," the text says. Not only was youth in search of these lawless pleasures, it is saying, but even the elderly, the whole population at once. They did not stop short of this reckless and shameless exploit, nor take heed of that unsleeping eye, nor blush at [400] the just man, nor spare the men thought to be strangers, resting there as guests of the just man; instead, brazenly and, so to say, with head bared they made their demands in those licentious terms, calling out to the good man, ""Where are the men who are staying at your place? Bring them out so that we may have intercourse with them.'"
(15) I think it was on account of their insolence and lawless behavior that the just man sat waiting until evening, so as not to allow any unsuspecting traveler to fall into their clutches.
For his part the good man gave evidence of the extraordinary degree of his own probity along with his hospitality, taking pains to welcome all travelers and letting no one escape him, and thinking in the present case as well that they were not angels but human beings. Those lawless men, on the contrary, as well as giving no evidence of any such concern as the just man's, were intent only on committing crimes. So the reason why the angels intended to rest in the street was to provide
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the just man with an opportunity of showing them hospitality and to demonstrate to him in action how those guilty of lawlessness to such an extraordinary degree were about to incur a fitting punishment.
(16) Let us now, however, see the extent of the good man's virtue. "He went outside to them in the entrance," the text goes on, "closed the door, and said to them."'® See how the just man was in fear and trembling for the safety of the strangers; it wasn't without purpose that he closed the door behind him:!7 he knew their frenzy and boldness and, suspecting rash behavior on their part, he then said to them,
""By no means, brothers.'" O what longsuffering on the just man's part, what extraordinary humility! This is true virtue, to relate to such people with restraint. I mean, no one wanting to cure a sick person or bring a maniac to his senses goes about it with roughness and bad temper. Consider, in fact, how he calls these men brothers, despite their intent to commit such heinous crimes, wishing as he did to dissuade them, appeal to their conscience and divert them from their disgusting purpose.
(17) ""By no means, brothers,'" he says, "'don't be so depraved.'" Don't entertain such ideas, he is saying, don't think of doing such awful things, don't be false to your very nature, don't even imagine such illicit relations. But if you're bent on satisfying the frenzy of your passion, I will supply the means of rendering your exploit less serious. "'I have two daughters, who have had no relations with men.'"!® They are still without experience of marital intercourse, in fact they are virgins, in their prime, with the bloom of youth upon them; I will hand them over to you to be used as you wish. Take them, he says, and on them spend your lust and discharge your evil desires. "'Only don't do any wrong to these men, since they have found protection under my roof.'" Since I obliged them, he is saying, to come under my roof lest crimes committed
16. Gen 19.6—7.
17. The two words that Chrysostom's version of v. 6 omitted from the LXX text.
18. Gen 19.8.
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against them be attributed to me and I be held guilty of this insult to them, consequently I offer my two daughters for them to save them from your hands.
(18) What marvelous virtue in the just man! He surpassed all the standards of hospitality! I mean, how could anyone do
Justice to the good man's friendliness in not bringing himself to spare even his daughters so as to demonstrate his regard for the strangers and save them from the lawlessness of [401] the Sodomites?!® Whereas this man hands over his own daughters so as to rescue from outrage by lawless men these strangers, these travelers (again I make the same point, notice) who were not known to him from any source, we, on the other hand, often are content to see our brothers brought to the very depths of impiety and, so to say, into the devil's jaws without troubling to share advice with them, counsel them, offer encouragement in word, snatch them from evil and guide them towards virtue.
(19) So what excuse would we have if, whereas the good man did not spare his daughters out of concern for the strangers, we on the contrary are so inclined to be heedless about our own brothers and often utter those frivolities and remarks full of inanity? After all, one says, what have I in common with him? He's no concern of mine, I have nothing to do with him. What are you saying, human being that you are? You have nothing in common with him? He is your brother, he shares the same nature as yours, you are both subject to the same Lord, in fact often you share the same table—I mean the awesome spiritual one—and yet you say, I have nothing in common with him, and you pass him by heedlessly, offering him no hand as he lies there. Whereas the Law bade the Jews not to ignore even enemies' animals that had fallen down, you on the contrary are often content
19. Chrysostom's congregation must have wondered if he spoke with ' tongue in cheek in commending Lot's behavior in this incident, driven as he is by the logic of his school to treat all elements in these patriarchal narratives without discrimination. Von Rad notes that "this procedure to which Lot resorted scarcely suited the sensibility of the ancient Israelite" (Genesis, 218), and Chrysostom would be aware of its impact on his listeners; so he quite quickly gives the sermon a moral twist.
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to see your brother lying wounded in the devil's power, not on the ground but in the depths of sin, without lifting him up with your encouragement, offering him your advice or taking pains to bring others to his aid, if that is possible, so as to free a part of your own body from the jaws of the beast and return him to his pristine nobility, so that if—God forbid—you yourself should ever fall into the snares of that awful demon, you would be in a position to have friends to protect you and free you from the devil's hands.
(20) Paul also speaks to the same effect in his wish to prompt the Galatians to care of their own limbs, "Considering yourself in case you too should be tempted,"?° as if to say, If you pass your brother by without sympathy or attention, perhaps someone else will pass you by, too, when you have fallen.
So if you would prefer not to be ignored if ever you come to grief, don't ignore others yourself but give evidence of deep affection and consider it a wonderful boon to be in a position to rescue your brother. Nothing, in fact,-would be on a par with this as far as virtue is concerned. I mean, if you only consider that this person whom you ignore and pass by is accorded such respect by the Lord that on his account he did not decline even to shed his own blood (as Paul also says,
"Your weak brother will perish by your knowledge after Christ died for him"?!), how will you not bury yourself in the earth for shame? Consequently, if for his sake Christ even shed his blood, what great gesture are you making if you show him affection, raise him from the ground with encouragement by word of mouth, lift from the depths of evil his spirit that has perhaps been immersed and overwhelmed, and cause him to see the light of virtue and not run back to the darkness of evil?
(21) Accordingly, let us imitate this just man, I beseech you, and if it is necessary to run some risk in being active for the salvation of our neighbor, let us not decline to do so. Such a risk, in fact, will prove an occasion of salvation for us and a cause of great confidence. Consider, I ask you, how this just
20. Gal 6.1.
21.
1 Cor 8.11.
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man stood up to the whole population, evincing as they were a common purpose for evil, and with great restraint [402] gave evidence of unspeakable bravery in the hope of being able in this way to deflect them from their unbridled passion.
Despite those words, you see, his exceeding restraint and his apparent offer to give his daughter into their hands, what did they say to him? "'Get out of the way.'"?? O what extraordinary sottishness, what extreme stupidity! This, in fact, is what wicked and unrestrained lust is like: when it overpowers the reason, it prevents it from recognizing anything that is needful, and in fact it does everything as if in darkness and some nocturnal battle.
(22) "'Get out of the way," they said. "'You came here to dwell as an alien; surely you're not making the decisions? All right, now we'll treat you worse than them.'" See how, whereas the just man spoke with restraint to them, they indulged in extreme audacity by contrast. As though now brought to a pitch of frenzy by the devil and under his power, they beset the good man in this fashion, saying, ""You came here to dwell as an alien; surely you're not making the decisions?'" We accepted you as a visitor; surely you haven't turned into our judge? O height of ingratitude! They should have felt shame, they should have respected the just man's advice, but on the contrary, like lunatics bent on assailing their doctor, they spoke to him thus: "'We will treat you worse than them.'" If you're not prepared to hold your peace, they said, you will learn that your defense of them is of no avail except to put you at risk while they escape it. "They set upon Lot with a will," the text goes on. See this just man displaying such bravery and endeavoring to oppose such a large mob.
"They pressed forward to break the door down." You see, since he was about to come out and had closed the door behind him in view of their rage, these frantic and lawless people couldn't tolerate the just man's exhortation, and so they laid hands on him and tried to break the door down.
(23) Since, however, the just man's virtue had been dem22. Gen 19.9.
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onstrated in action, as well as his concern for those thought to be strangers and the concerted drive towards evil on the part of all that crowd, then at that point the visitors revealed their identity. On seeing the good man exerting himself in every way, they gave evidence of their special power by coming to the good man's aid as he was being overpowered by their frenzy. "The men put out their hands," the text goes on, remember, "pulled Lot in the house with them, and slammed the door of the house. But the men who were at the door of the house they struck with blindness, one and all, and they were paralyzed as they attempted to find the door." Do you see this just man, too, immediately gains the reward for hospitality and those lawless people pay a fitting penalty?
"They pulled Lot into the house," the text says, remember, "and slammed the door. But the men they struck with blindness, one and all, and they were paralyzed as they attempted to find the door." Since their mind's eye had been blinded, they suffered loss of sight as well for the reason that you might learn that bodily eyes were of no benefit to them if the eyes of their mind were blinded. Since they gave evidence of concert in evil, with neither young nor old desisting from their wicked exploit, consequently all were blinded, the text points out. Not only were they afflicted with blindness, but as well the strength of their body was undermined: since they had lost control of the soul, the superior part of their person, consequently they also lost the power of their body. Those who were previously trying to break the door down and belaboring the good man with threats suddenly found themselves paralyzed, unable to see the door in front of them.
(24) At that point the good man breathed freely, seeing the identity of the visitors and the greatness of their power. The text goes on: "The men said to him, [403] 'Is there anyone of yours here—sons-in-law, sons, daughters, or anyone else in the city?'"*4 See how they reward the good man for his hospital23. Gen 19.10-11.
24. Gen 19.12. Speiser notes the unusual insertion and positioning of "son-in-law," especially in the singular unlike the plural of the LXX, and
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ity, and how they wish to grant him the salvation of all his family. If there is anyone belonging to you in the city, it says, if there is anyone you're close to, if you know anyone to be unconnected with these people's lawlessness, " 'take them out of this place'" and this country, and take out all your relatives. "'For we are about to destroy this place.'"*> Then they gave the reason, teaching the just man everything with precision: "'Because the outcry against them,'" it says, "'has risen up in the Lord's hearing, and the Lord has sent up to wipe them out.'" This is what had been said to the patriarch, namely, that "'the outcry of Sodom and Gomorrah has come to me more and more.'"*6 ""The outcry against them has risen up in the Lord's hearing,'" it says here.
(25) Extreme the extent of their lawlessness, and accordingly, since their disease was beyond cure and their wound admitted of no treatment, the Lord sent them to destroy it.
This is what blessed David said: "He makes the winds his messengers and the flame of fire his ministers."?" Since we have come, it says, to destroy the whole region (the country suffered the punishment for the wickedness of its inhabitants, you see), leave here. Hearing this, and realizing the reason for the visit of these men, as it seemed, who were in reality angels arid ministers of the God of all, the good man "went out and spoke to his sons-in-law who had taken his daughters in marriage."®* Actually, he said before to those villains, "'Lo,
I have two daughters, who have had no relations with men'";"° so how does the text say, "to his sons-in-law who had taken his daughters in marriage"? Don't think this contradicts what was said by the good man previously: it was customary with concludes it is an intrusion from v. 14. Chrysostom, interestingly, retains the singular against the LXX. For a discussion of Chrysostom's peculiar OT text, see Introduction (15) in FOTC 74, and D. S. Wallace-Hadrill, Christian Antoch, p. 30.
25. Gen 19.13.
26. Gen 18.20.
27. Ps 104.4.
28. Gen 19.4, where the LXX takes an ambiguous Hebrew verb form to mean the marriage had been finalized, thus posing a problem for Chrysostom.
29. Gen 19.8.
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people in olden times to celebrate the betrothal ahead of time, and often for the betrothed to live together and at the same time to live with their parents, something which happens even today in many places. So since the ceremony of betrothal had already taken place, hence it calls them sons-in-law and says, " 'those who had taken his daughters in marriage,'" having taken them in intention and by mutual consent.
(26) "He said, 'Away, leave the place, for the Lord is going to destroy the city.' But in the eyes of his sons-in-law he seemed to be joking." See how these men. were affected by that evil influence. Hence, since God wanted to free the just man quickly from association with them, he did not allow the just man's daughters to mingle with them, but instead he carried these men off ahead of time with the evil ones so that the good man should leave with his daughters and avoid association with them. Accordingly, when they heard that dire prediction from the just man, they made as if to scoff at him, thinking what he said was a joke. Nevertheless the just man did what he could, and since he had once betrothed his daughters to them, he wanted to rescue them from punishment, but they wouldn't have it, and instead persisted in their evil way, and later came to know by the events themselves that it was to their loss that they had rejected the just man's advice.
(27) "At the crack of dawn, however, the angels urged Lot on: 'Away, take your wife and the two daughters you have and set out in case you are destroyed along with the villains of the city.' They were upset."*° Don't delay, it is saying: already destruction must [404] fall on them. So save yourself, your wife and your two daughters. In fact, for being unwilling to respond to his advice, those men before long will share in the destruction with the rest. So don't delay, in case you yourself as well share in the destruction of the villains. "They were upset" to hear this, referring to Lot, his wife and daughters;
"they were upset," it says, that is, they became fearful, they fell into an awful dread, they were distressed by the threat.
30. Gen 19.15—-16.
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Hence, out of care for the good man "the angels took his hand," the text adds. Scripture no longer talks of men; instead, since they were about to inflict punishment, it calls them angels in saying, "They took his hand, his wife's hand and his daughters' hands as the Lord spared him." They comforted them by taking their hand and strengthened their spirit lest fear should undermine their strength; hence the text added, "as the Lord spared him."
(28) You see, since the Lord judged him deserving of salvation (the text says), accordingly the angels also wished to strengthen their spirit and so took their hand, "led them out and said, 'Save yourself. Don't look back or stop anywhere in the district. Take refuge in the mountains lest at any time you be involved.'"'! Since we have now freed you from these villains, it is saying, no longer look back or want to see what is about to happen to them; instead, make all speed and reach a distant place so as to escape the punishment being inflicted on them. Then the good man, being afraid that he might never succeed in reaching the place specified by them and arrive at the mountain, said, "'I beg you, sir, since your servant has found mercy in your sight and you have marvelously shown your goodness in my regard by saving my life: I could not reach the mountain in safety without danger overtaking me and I will die. See, this city is near enough for me to flee to; it is tiny, I will be safe there, my life will be spared thanks to you.'"'? Although you once decided to grant me salvation, he is saying, yet reaching the top of the mountain is beyond my strength; so give evidence of further kindness to me by making the effort less demanding. In case, therefore, I be overtaken by the impending punishment and share in their fate, assign this town nearby for me. Even if in fact it is tiny and unprepossessing, yet I will be able to reach it in safety and then be secure there.
(29) "He said to him, 'Lo, I am impressed with your appearance and your request not to overwhelm the city you
31. Gen 19.17 with some departures from the LXX.
32. Gen 19.18—20.
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have spoken of.'"' I have accepted your petition, he is saying, I will do as you say, I will concede your request, and for your sake I will even spare the city. "'So be quick, take refuge in the place and save yourself; I will do nothing in fact until you arrive there.'
In fact, he is saying, I cannot execute the deed until you arrive there. Since I care for your salvation, I await your arrival there, and only then will I inflict the punishment on them. "The sun came out on the earth, and Lot entered Segor."*> He reached the town at sunrise, and as soon as he was inside the city they were punished. "The Lord rained down fire and brimstone on Sodom and Gomorrah," the text goes on, remember, "from the Lord in heaven, and he overwhelmed these cities and the whole district, all the inhabitants of the cities and every plant on earth."*°
(30) Don't be surprised, dearly beloved, at the expression:
[405] it is characteristic of Scripture, which often employs words identically in that way, as you can now see in this case, too. "The Lord rained down fire and brimstone from the Lord in heaven," the text says, remember, intending to mean that the Lord inflicted the punishment, not only overwhelming the cities, the whole district and all the inhabitants but also wiping the plants off the face of the earth. You see, since the people inhabiting this region had given evidence of much fruit of wickedness, accordingly I am making the fruit of the earth useless, he is saying, so that with this destruction as well it may prove an everlasting reminder to later generations, teaching everyone through its peculiar barrenness the wickedness of its inhabitants. Do you see all that is involved in virtue, and in wickedness, how the just man was saved whereas the others received their just desserts? As the good man through his own virtue saved his daughters as well and averted the catastrophe from that city, likewise those others through the excess of their own evil were not only completely destroyed
33. Gen 19.21.
34. Gen 19.22 in an independent version.
35. Gen 19.23.
36. Gen 19.24-25.
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themselves but were also responsible for the land being without fruit in the future.
(31) "His wife looked back," the text goes on, "and was turned into a pillar of salt."57 You see, when she heard the angels bidding the good man not to cast a backward glance but to make his retreat with great haste, she disobeyed the command, did not keep their word, and accordingly paid the penalty for her indifference.
(32) Let us, on the contrary, heed it, take great care of our salvation and avoid imitating their lawlessness. Let us instead emulate the just man's hospitality and the rest of his virtue so as to avert as well the anger from on high. It is not possible, you see, it is not possible for the person who practices virtue zealously not to win great treasure thereby. After all, these just men, the patriarch and Lot, were in this way accorded grace from above; thinking they were welcoming human beings, they were even found worthy to welcome angels and the Lord of the angels. We too are permitted, if we wish, to welcome him now. He in fact it is who has said, "Whoever welcomes you welcomes me."** Accordingly, let us welcome strangers in this fashion and never have regard for their unprepossessing appearance. I mean, if on some occasions we give evidence of the practice of hospitality in such a spirit, we too will be found worthy to welcome such guests, thought to be men but in fact practicing the virtue of angels—provided we don't pry and become inquisitive at the risk of losing the treasure. Especially so, since blessed Paul also refers to them in these words to teach us how they were fortunate enough to receive such a welcome: "Do not neglect hospitality; after all, it was the cause of some people entertaining angels unawares."°9 This it was especially, in fact, that revealed their remarkable greatness, that unaware of their identity they still
37. Gen 19.26. Chrysostom has been conducting his commentary on these verses at an unusually rapid rate, and this verse, which would normally be such a fertile soil for him with its egregious example of rhathwmia, "indifference," and in a woman to boot, he dispatches with utmost brevity.
38. Matt 10.40.
39. Heb 13.1.
ST. JOHN CHRYSOSTOM
showed them attention. So in faith and reverence let us discharge this duty so as to be able also to attain the treasure.
May it be the good fortune of all of us to enjoy this, 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.