CHAPTER 18

18:1-3 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

AUGUSTINE OF HIPPO. APPEARANCE OF THE THREE ANGELS TO ABRAHAM. — And having seen them he ran to meet them from the door of his tent, and did obeisance to the ground. And he said, Lord, if indeed I have found grace in your sight, pass not by your servant. We can ask why, when there were three who appeared to him, he called him Lord in the singular, saying, Lord, if I have found grace in your sight. Is it perhaps because he believed that one of them was the Lord and the other angels? Or rather, perceiving the Lord in the angels, he chose to speak to the Lord rather than to the angels, because when there remained one with Abraham, the other two are sent to Sodom and Lot speaks to them as if he were speaking to the Lord? [Questions on Genesis, 33]

PROCOPIUS OF GAZA. Three men. Some say they are three angels, others that one of them is God with two angels, and others that there is a figure of the Holy Trinity. [Com. In Octat. PG 87]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. God appeared to Abraham near the oak of Mamre when he was sitting at the door of his tent at noon. (Gen. 18:1) Let us carefully examine each word, and after opening the treasure, study the riches it contains. Why this beginning? God appeared to him. Admire the goodness of God, and consider the gratitude of his servant. When God had already appeared to him and had given him, among other things, the precept of circumcision, this admirable man had always been eager to fulfill the orders of God. Without delay, he executed the command by practicing circumcision on himself, on Ishmael, and all his servants; when he had thus shown his profound obedience, God appeared to him again. Blessed Moses begins thus: God appeared to him near the oak of Mamre, while he was sitting in front of his tent at noon. Observe here the virtue of the righteous. He was sitting in front of his tent. He practiced so much hospitality that he did not leave any of his inferiors to receive the foreigners. This old man, with three hundred and eighteen servants, who was overwhelmed by age, having reached the age of a hundred, was sitting at his door waiting for guests. He paid all his attention to it, without finding any obstacle in his old age or in the care of his repose; he was not lying inside, but sitting at the door. Many others, far from having such a care, seek on the contrary to escape the sight and approach of strangers, for fear of being forced to receive them in spite of themselves. Such was not the righteous who sat at his door at noon. For (277) his hospitality and his virtue are so much the more admirable as he was at noon. It was with reason; he knew, in fact, that those who are forced to travel have, especially at this hour, need help; so he chose this moment of the day and watched the passers-by, putting his rest to relieve the fatigue of the travelers. He sought to shelter under his tent those whom the heat burned, without examining the passers-by and asking them whether they were known or unknown. For hospitality does not admit such a search, it requires with all a benevolent liberality, and, as he had unfolded the net of hospitality, he deserved to receive the Almighty with his angels. So St. Paul said: Let us not neglect hospitality; it is by practicing it that some have received as hosts angels, without knowing it (Heb, XIII, 2); it is clear that it is an allusion to the patriarch. So Christ said, He who receives one of the least in my name, receives me. (Mat XVIII, 5.)

Let us meditate on this, my beloved, and when it comes to receiving a guest, never ask who he is and where he comes from. If the patriarch had made these questions, perhaps he would have been wrong. But, you say, he knew who these visitors were. Where do you see that? In what way would his action have been admirable? Her hospitality would have been much less meritorious, had she started with questions; now, ignorant of those who come, he shows them as much zeal and respect as a servant to his master; he binds them, so to speak, by dint of prayers, begging them not to refuse, nor to cause him such affliction. He knew what hospitality was worth, hence his eagerness to collect the abundant fruits. But let us listen to the words of Scripture itself and notice, in such advanced ages, the renewed ardor of this rejuvenated old man, who seemed to find a treasure in the arrival of these guests. Looking up, he looked, and behold, three men were standing before him; seeing them, he rose from the door of his tent to run to meet them. (Gen. 18:2) This old man runs and flies; he has found his prey, he no longer thinks of his weakness, and goes hunting without calling his servants, without giving his son orders, he runs himself without delay, as if he were saying: here is a great treasure I am very busy, I want to do it myself, so as not to lose the merit. This is what the righteous did, believing to receive men and unknown travelers.

Meditate on this subject, and imitate the virtues of the just; it's the way to achieve such a good hunt ourselves, because we can always do what we want. That is why the benevolent Lord, to encourage us to welcome strangers and not to examine them too closely, tells us: He who receives one of the least in my name receives me. (Matthew, XVIII, 5.) Do not consider the little real or apparent importance of the one who passes, but think that by welcoming him you welcome your Lord. For if you help him in his name, you will be rewarded as if you had received him himself. If this man does not deserve your benevolence and neglects to profit by it, do not worry about it; you will be fully rewarded if you act for the glory of the Lord, and if you imitate the virtues of our patriarch. Seeing them, he rose from the door of his tent and ran to meet them. This word ran, shows well that they passed like strangers and that they did not enter of the tent of themselves. [Homilies on Geneis]

18:4-8 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: 5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. 6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. 8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

AUGUSTINE OF HIPPO. ON THE MEAL SERVED TO THE ANGELS BY ABRAHAM. — Let water now be brought, and let them wash your feet, and do refresh under the tree. And I will bring bread. If Abraham took them for angels, how could he invite them to this hospitality? For food is a need for our mortal flesh, but not for the immortal nature of the angels. [Questions on Genesis, 34]

AUGUSTINE OF HIPPO. (Gen. 18:7) Et in boves adcucurrit Abraham (Abraham ran unto his flock); the Latin did not say ad boves (to his cattle). [Locutions]

GREEK GLOSS. The angels ate by divine power, consuming what had been served, as can be understood from the stories of Gideon (Judg. 6), of Samson’s father Manoe (Judg. 13), and of Tobit (Tob. 12:19). [Catena]

JEROME OF STRIDON. 18:6 AND HE SAID TO HIM, "HURRY, MIX TOGETHER THREE MEASURES OF FINE WHEAT FLOUR. In this version, three measures appear absolutely named, and measure is a general word. I add, therefore, that Hebrew says three sata, that is, three amphorae. We thus know that this is the same mystery as that of which the Gospel speaks in the woman who fermented three sata of flour. (Matthew 13:33) [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. So, in order not to lose this spiritual benefit, this old man with white hair, this centenary comes running, and by his eagerness shows his zeal. And seeing them, he bowed himself to the ground, and said, My lord, if I have found favor in your sight, do not pass over to your servant. Take water and wash your feet, and refresh under this tree: I will bring bread and you will eat, and after that you will continue the path that made you pass in front of your servant. (Gen. 18:3-5) The words of the righteous are striking. What is surprising is not that he wanted to receive these guests, but that he did so with such zeal and that he did not take into account their age or his for they seemed to him perhaps young; it is because he did not think he could confine himself to talking to them. He prostrated himself on the ground, almost beseeching, and exhorted them with all his strength so that his request did not look like a simple politeness. So the Holy Scripture, wishing to show us the full extent of the virtue of the righteous, says: He prostrated himself on the ground, and by his gestures, as well as by the warmth of his words, he showed much humility, his zeal hospitable and his extreme solicitude. Having prostrated himself on the ground, he said: Lord, if I have found favor in your sight, do not pass before your servant. How could one praise worthily this just? and how would thousands of mouths be enough to praise him? The word of Lord is not extraordinary; but to say: If I have found grace before you, that is strange. He said to them, "I am the one who is obligated and not the benefactor. Such is true hospitality: it has so much ardor, that it thinks it receives rather than gives. That no one thinks of diminishing the virtue of the just, and supposes that in speaking thus he knew who these travelers were: indeed, if he had known, these words, as has often been said, do not would have been nothing extraordinary; but what makes them extraordinary and admirable is that he thought to address them to men.

Do not be surprised if, seeing three travelers, the righteous speaks as one and says, Lord. It is doubtless that one of them appeared superior to the others, and it is to him that he addresses himself. Then he goes on speaking in a more general manner, and says: Take water and wash your feet; and also: Refresh yourself under this tree, you will eat bread and you will continue the path which made you pass in front of your servant. You see that without knowing who they are, he speaks to them as ordinary travelers, engages them all together and is called twice their servant. See also how he warns them of the simplicity of his table, or rather of his abundance. Take water and wash your feet, and refresh under this tree. As you are tired and you have endured great heat, deign to enter your servant. That's what I can do for you. I can only get water to wash your feet while you rest under this tree. Then he gives them an idea of ​​his table. Do not believe, he says, that it is splendid, that there is a multitude of food and seasonings: you will eat bread, and you will continue the path which made you pass in front of your servant.

See how many ways he seeks to restrain these travelers by his actions, his words, and all his efforts. First he prostrates himself before them, then he calls them lords and himself servant: then he tells them what he will do for them, but without boasting and showing that it is little. I have, he says, water to wash your feet, bread and shelter under this tree. Do not disdain my. try, do not despise my old age, do not reject my request. I know how tired you have been, I guess how hot you have been; also I want to relieve you a little. Does the tenderest father show his son so much kindness as the patriarch showed him to strangers unknown and whom he had never seen. As he showed great zeal and activity, he succeeded in his pursuit and by. came to take his prey in his nets. And they said, We will do as you have said. The old man found himself rejuvenated. I have, he says, a treasure on hand; I have gained a fortune, I no longer think of my old age. See how he rejoices in such a circumstance; he almost jumps for joy and is as happy as if he held in his hands all the riches of the world. Abraham hurried away to the tent. (Gen. 18:6) When he was going to watch for them, the Holy Scriptures show us his joy and his eagerness, saying to us: He ran to meet them. Now that he has seen these travelers, and that he has obtained what he desired, his ardor does not weaken; it becomes, on the contrary, more ardent when it is certain of having succeeded. We often get all fired up when we start; but when the affair is in process, we relax. Such was not the right. What is he doing? He hastens and hastens again; old as he is, he runs into the tent to seek Sarra, and says to him: Hurry and take three measures of flour. See how he takes Sarra for an accomplice in his hunt, and how he teaches her to imitate her virtue. He excites her to do her duty promptly, and says to her: Hurry up. A happy adventure has occurred to us; let's not lose this good opportunity: hurry up and take three measures of flour flour. As he knew the importance of a work of this nature, he wanted to share the reward with the companion of his life. Why, tell me, did he not give this order to any of his servants? but to his wife, so advanced in age, for she was ninety? Besides, Sarra does not resist this order and shows the same joy. Husbands and wives, remember that well. Let the husbands accustom their wives, if there is some spiritual gain, not to act by theirs. servants, but to do everything by themselves; that women hasten to help their husbands in their good works, and do not blush to exercise hospitality and perform all their duties; that they imitate the old age of Sarra, who, at her age, undertook such a work with pleasure and fulfilled the service of the servants.

But I know that hardly anyone will listen to me. Now, everyone is doing the opposite, the softness of women is extreme and they put all their care in the fine clothes, in the gold ornaments, the necklaces, the exterior luxury, without thinking in the least of their soul. They do not hear the voice of St. Paul shouting at them: Let them not have curly hair, gold, pearls, or sumptuous clothes. (I Tim. II, 9.) You see that this soul, which touched the sky, did not disdain to speak to you about crinkles: it was right, because it worried about all that could serve the soul . He knew that adornment is what harms the soul the most; so he is not afraid to give the best advice to people who have this weakness; he says to them: if you want to adorn yourself, take the real adornment, the one that suits the godly women, that of good works. It is she who is the ornament of the soul, that no ordinance can repress, that no robber can ravish and that remains always unalterable. The external adornment generates a thousand evils: I do not speak only of those of the soul, the resulting arrogance, the contempt of the neighbor, the pride of the spirit, the corruption of the heart, a crowd of forbidden pleasures; but these splendid toilets can be stolen by servants or plundered by thieves; they expose you to slanderous accusations, and finally there are only infinite pains and perpetual bitterness. Such was not Sarra who possessed the true finery; so she was worthy of the patriarch; he hastened and ran to the tent; she hastened to fulfill her order and took three measures of flour. As there were three hosts, the righteous had said to take three steps to promptly make the loaves. After this order, he immediately ran to the oxen. What youth in this old age! what energy in this soul! He runs to the oxen and lets none of his servants go: in his conduct everything made his guests see what pleasure he was penetrated, how much he appreciated their presence and what a treasure it was for him such an honor. He took a tender and delicate calf. Thus, he makes his choice himself, he entrusts the animal to a servant whom he hires to hurry, to serve the most. early possible.

See how quickly, what ardent zeal, what joy, what happiness, what pleasure it does all that. The old man does not rest and does the servant service again. He took butter, milk, and the calf he had killed and served them all. (Gen. 18:8) So he does everything and serves everything himself. And he did not find himself worthy to sit with them, but while they ate he was standing by the tree. O worship of hospitality! O excess of humility! O perfect piety! this centenary remained standing during their meal. It seems to me that his ardor and his zeal have made up for his weakness and have given him strength. Often, indeed, the excitement of an energetic soul triumphs over the weakness of the body. Thus the patriarch remained standing like a servant, looking upon it as a great honor to serve his guests and to relieve the fatigues of their journey. See how far the hospitality of the just went! Do not just say that he offered them bread and a calf; notice again with what humility and respect he practices hospitality. He did not do like those who, if they welcome guests, take vanity and despise even those they have received, because they have provided for their needs. It is like a man who would gather and amass riches, and suddenly throw away all he might have earned. He who renders a service with pride and thinks he will give more than he receives, he does not know what he does: he loses all he could possibly expect. But the righteous knowing what he was doing showed in all his good will. [Homilies on Geneis]

18:9-11 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

AUGUSTINE OF HIPPO. (Verse 11) HOW ABRAHAM MIRACULOUSLY HAD A CHILD OF SARAH. — And Abraham and Sarah were old, advanced in days, and the custom of women ceased with Sarah. The age of elderly people is less that those who are old, although the name of old people is also given to people who are simply advanced in age. Now, if it is true, as some doctors assert, that an elderly husband cannot have the children of an elderly woman, even if she is still experiencing what usually happens to women, We can understand Abraham’s astonishment at the promise of a son Cf. Gen. 17:17), and the reflection of the Apostle (Cf. Rom 4:19), who sees it as a miracle, since he says that the body of Abraham was already dead. It must not be imagined, however, that the body of Abraham was dead, to such an extent that he could not have had the children of a young woman; But it was so in the sense that it could not have been of a woman advanced in age. If he had children of Céthura, it is because he took still young.  Doctors say that a man whose generative vigor has fallen cannot have children with an elderly woman, even if the woman still has menstruation; but you can have them with a young woman. And, on the other hand, an elderly woman, although she still has menstruation, cannot have children with an elderly man, may have in a union with a young man. Therefore, that act of Abraham was a miracle, because, according to what we have said, the body of that man was already dead, and the woman was of an age so advanced that she no longer had menstruation. Now, if anyone would insist on interpreting literally what the Apostle says that “Abraham’s body was already dead”, and, in saying, dead he understood it in the sense that he no longer had a soul, but was a corpse, he would be sadly wrong. Therefore, the question is solved as we say. On the other hand, we are rightly struck by the fact that the Apostle speaks of a dead body and says that it was a miracle that he had descendants, being as Abraham was a middle-aged man, according to what men lived then, and then, afterwards, he had children with Céthura. [Questions on Genesis, 35]

AUGUSTINE OF HIPPO. (Gen. 18:11) Abraham autem and Sara seniores progressi in diebus (Abraham and Sara were very advanced in days). The Greek carries progressi dierum (advanced of days).

JEROME OF STRIDON. 18:10 HE SAID, "RETURNING, I WILL COME NEAR YOU AT THE RIGHT TIME, AND SARA WILL HAVE A SON.” For hour, we read life in Hebrew, order and meaning being: "I will return to you in the time of life," as if saying: If I live, if life has accompanied me. He speaks from the human point of view, as in the rest. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. (Verse 10) After first foretelling the birth of Isaac, He then accomplished it; so ours (birth in Christ) also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. [Hom. 16 on Romans s.1 v. 11]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. After having spread with joy and abundance this seed of hospitality, he immediately collected a copious harvest. When he had done all that depended on him, without missing anything, and had fulfilled all the duties of hospitality, and showed how far his virtue was going; then, for the righteous to know those whom he had received and all the advantages that hospitality brings, his visitor is revealed and shows him little by little the full extent of his power. For seeing him standing near the oak, as a sign of honor and respect for his guests, he said to him: Where is Sarra your wife? (Gen. 18:9) This question immediately shows that he is not the first comer, since he knows the name of this woman. Abraham answers: here she is in the tent. As the host is going to promise him, being God himself, supernatural events, this promise, together with his knowledge of Sarra's name, was proof that this guest received under the tent was superior to humanity. I'll be back here in a year at the same time, and Sarra your wife will have a son. (Gen. 18:10) See the fruits of hospitality, the reward of good will, the compensation of Sarra's punishments. She listened to the door of the tent behind which she was standing. And while she heard this, she laughed to herself, saying: It has not happened to me so far, and my lord is old. (Gen. 18:12) To excuse Sarra, the Scripture first warned us that Abraham and Sarra were advanced in their days; and moreover she adds: Sarra no longer had what women have. (Gen. 18:11) The fountain was desiccated, the eye had lost the light, the organ was now impotent. Sarra considering all this, was thinking of his age and the old age of the patriarch. [Homilies on Genesis]

18:12-13 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

AUGUSTINE OF HIPPO. WHY GOD TAKES SARAH’S LAUGHTER. AND NOT THAT OF ABRAHAM? — And the Lord said to Abraham, Why is it that Sarah has laughed in herself, saying, Shall I then truly bear? I am grown old. Some wonder why the Lord only rebuked Sarah, while Abraham also laughed. The reason is that Abraham’s laughter was one of admiration and joy. Sarah’s, however, was originated by doubt, and God, who knows the hearts of men, could distinguish one laugh from another. (Cf. Prov. 24:12.) [Questions on Genesis, 36]

JEROME OF STRIDON. 18:12 SARA LAUGHS TO HERSELF, SAYING: I HAVE NOT YET CONCEIVED, AND MY LORD IS OLD. The Hebrew text is quite different: "And Sarah laughs in herself, saying: Now that I am weakened, will pleasure be restored to me?" Note that we write voluptuousness, and that Hebrew says EDEN, Symmachus translated thus: "After old age has consumed me, will youth be restored to me?" [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. But while she thought so in the tent, He who knows the secrets of the heart, willing to show all his power and to show that there was nothing hidden for him, said to Abraham: Why did Sarra have she laughs in herself, saying is it true that I will give birth to it, who am so old? (Gen. 18:13) Indeed, that's what she thought. [Homilies on Genesis]

18:14-15 Is anything too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

AUGUSTINE OF HIPPO. AT WHAT SIGN DID ABRAHAM AND SARAH RECOGNIZE THE ANGELS? — But Sarah denied, saying, I did not laugh, for she was afraid. How could they think it was God who spoke if Sarah dared to deny that she had laughed, as if God could ignore it? Maybe Sarah thought they were men; Abraham, on the other hand, believed that he (the angel) was God. But he too, in carrying out those charitable actions of which I have spoken before, which could only be necessary for the fragile flesh, must have thought at first that they were men. But perhaps you will say that Abraham believed that it was God who spoke through certain visible and perceptible signs of divine majesty, as the Scripture testifies which were often seen in men of God. But there is still the problem of knowing, if that is the case, how they knew afterwards that they were angels. And the answer is that perhaps they knew it when they went to heaven in their presence. [Questions on Genesis, 37]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. I did not laugh. While her laughter indeed was from unbelief, her fear was from faith, for to say, “I did not laugh” arose from faith. From this then it appears that when unbelief had been cleared out, faith came in its place. [Hom. 23.5 on Heb. S.1 v.14]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Is he nothing, he says, impossible for God? (Gen. 18:14) Here the visitor is openly revealed. You do not know, he says, that I am the almighty Master of nature, that I can, if I wish it, revive desiccated entrails and make them fertile. Nothing is impossible to God. Is it not me who does and transforms everything? can not I give life and death? Is it impossible for God? have not I already promised? do not my words fail to be fulfilled? Listen now: in a year I'll come back to that time and Sarra will have a son. When I come back to such a time, Sarra will have learned by the very event that her old age and infertility were no obstacles: my word could not be in vain, and this birth will prove to her my power. Moreover, when she saw that her thoughts could not remain hidden, she denied, saying: I did not laugh; (Gen. 18:15) for fear had troubled his mind. So Scripture ascribes everything to weakness, and says: she was frightened. But the patriarch answers him: no, but you laughed. Do not believe him, "said he," although everything has happened in your mind, and you have laughed only in yourself, do not think to escape the power of our host. Also do not deny what you did, do not aggravate your fault. The hospitality we have had today will be very beneficial.

Let us all imitate him, and be very zealous in practicing hospitality, not for the sole purpose of receiving a temporary and corruptible remuneration, but to be rewarded with eternal goods. If we do, we will receive Christ here, and he will receive us in the mansions he has prepared for his chosen ones, where he will say to us: Come, you who are blessed by my Father, and receive the kingdom. I have prepared you since the beginning of the world. (Mat XXV, 34, 36.) Why and by what reason? I was hungry and you gave me food; I was thirsty and you gave me something to drink; I was a stranger and you collected me; I was a prisoner and you visited me. What difficulty is there in all this? Did he tell us to investigate and find out which ones we should relieve? Do what depends on you; he said, so vile and so abject that the indigent appears to you; I take for myself what is done for them. So he added: What you did for the least of your brothers, you did it for me. (Ibid, V, 40.)

Since hospitality offers such advantages, let us not despise it, but try to find every day a happy occasion; knowing that Our Lord considers good will rather than quantity of food; the welcome, rather than the magnificence of the table; a word of charity from a sincere heart, rather than verbose protests. This is why the Sage says: the word is better than the present. (Eccle XVIII, 16) Often a word of goodness touches the needy more than the benefit itself. Since we know it, let us not be unpleasant to those who: approach us; if we can soften their misery, let us do it with good grace and good heart so that they may receive even more than we give: if that is impossible for us, do not afflict them; let us alleviate them, at least in words, and re-write them gently. Why repel the poor with rudeness? Does he use coercion and violence? He prays, he implores, he conjures; with all that, we do not deserve outrage. What are you saying? I, he prays? he implores and asks a thousand favors for us, and all that for an obole due we do not even give him. What pardon do we deserve? What excuse will we give? Every day we are at an abundant table where often we go beyond need, and we do not want to give them a single thing when we obtain immense goods. O deplorable negligence! what a loss we make as well, what gains we let go! We are running away from God's opportunity for our salvation, and we are not thinking of it! We do not think of the little that should be given and the immensity of the rewards. We like to enclose gold in cupboards for rust to consume, or for thieves to steal it; we prefer to leave our clothes of all colors to eat in the worms, and we do not even want to make a good use of those who can no longer serve us by giving them to those who would keep them for us, in order to deserve ineffable goods . May we obtain them, by the grace and goodness of Our Lord Jesus Christ, to whom, as well as to the Father and the Holy Spirit, glory, power and honor, now and forever, and for ever and ever! Amen. [Homilies on Genesis]

18:16-19 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 17 And the LORD said, Shall I hide from Abraham that thing which I do; 18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

AUGUSTINE OF HIPPO. GOD PROMISES TO REWARD THE OBEDIENCE OF THE CHILDREN OF ABRAHAM. — For I know that he will order his sons, and his house after him, and they will keep the ways of the Lord, to do justice and judgment, that the Lord may bring upon Abraham all things whatever he has spoken to him. Here the Lord promises to Abraham not only rewards, but also the obedience of righteousness on the part of his children, so that the rewards promised will also come true. [Questions on Genesis, 38]

EUSEBIUS OF CAESAREA. Sodom. City of wicked men which was completely destroyed (divine fire consumed) near the Dead Sea. Gomorrah. One of the five cities of Sodom (which divine punishment) destroyed at the same time as the rest. [Onomasticon]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. These men having risen from this place, turned their eyes to Sodom and Gomorrah. (Gen. 18:16) The hosts retire, preparing to overthrow Sodom; the patriarch follows them, accompanies them to honor them, says the text; see the clemency of the Lord, how great is his indulgence and goodness. He honors the righteous, and at the same time he reveals the hidden virtue of his soul. These men having risen, says the text, from this place, they turned their eyes to Sodom and Gomorrah.

They are angels. In the place in question, in the tent of Abraham, appeared, at the same time, angels and their Lord, God. Then these angels were sent as ministers to overthrow these cities; but the Lord remained, and, like a friend who converses with a friend, he confided to Abraham what he was about to do. Therefore, after the departure of the angels, says the text, the Lord said, I will not hide from Abraham my servant what I am about to do. (Gen. 18:17) Great condescension on the part of God; honor for the just, honor insignia above all speech. See, indeed, as he speaks to him. It looks like a man talking to a man. God shows us by what honor he deems virtuous men worthy; and do not think that this honorable honor, granted to the just man, is only an effect of Divine goodness; Notice: Holy Scripture teaches us that the righteous itself is the first cause of the honor which is done to it, because it has accomplished with great zeal the divine commandments. Indeed, once God has said, I will not hide from Abraham, my servant, what I will do, he does not tell immediately what will happen. But it was important to make a transition, not to say suddenly, that he was going to set Sodom on fire. Warning! do not go here lightly, there is not a syllable, not a letter in the divine Scripture that must pass slightly. What an honor, say to me, for Abraham, in these words that God pronounces: Abraham, my servant! What affection, what tenderness! That's what enhances the honor, which gives the most value to this honor. Then, as I just said, after the Lord said: I will not hide, he does not say right away what was coming, but what does he say? To teach us that it is not without reason, lightly, that he shows him so much affection, God says: Abraham must be the leader of a very great and many people, and all nations of the earth will be blessed in him. (Gen. 18:18-19) For I know that he will command his children, and all his house after him, to keep the ways of the Lord, and to act justly and righteously, that the Lord may do for Abraham all things. that he promised him. (Ibid, 18, 19.) Ah! how great of the goodness of the Lord! as he was on the point of destroying Sodom, he begins by reassuring the patriarch; he inspires him with confidence, he promises him a very great blessing; he tells him that he himself will be the father of a great people; he tells him that this will be the reward of his piety. Consider, indeed, how great is the virtue of the patriarch, since God says of him: I know that he will command his children to keep the ways of the Lord. This is a great increase added to virtue. Indeed, he is not rewarded (284) only for the virtue he has practiced himself; but, as he has recommended to his children, he is rewarded still in this capacity, and largely, and with good reason, since he has become, for all the descendants, the master, the doctor of virtue. Indeed, he who gives the beginnings, who provides the first fruits, is also the cause of what happens later.

And see the goodness of the Lord: He does not reward him only for his past virtue, but for his future virtue. For I know, says the text, that he will order his sons. I know in advance, he says, the soul of this just man; that's why I reward it in advance too. God knows, indeed, the secret thoughts of our hearts; and when he sees that we have only wise thoughts, that our soul is healthy, he extends his hand to us; before work, he rewards us, to encourage us. You will see that it is his conduct with regard to all the righteous. He knows the weakness of human nature; he does not want man to be discouraged in difficulties, and, in the midst of fatigue, he brings him his help, and he gives him the rewards he has for him, in order to relieve his fatigue, and to revive his zeal . For I know, says the text, that he will ordain his sons, and they will keep the ways of the Lord. He not only predicts the virtue of the father, he will ordain, but also the virtue of the children, and they will keep the ways of the Lord; showing, by that, Isaac and Jacob; the ways of the Lord, that is, the precepts and the commandments. So that they will live according to equity and justice: preferring justice to everything, refraining from all injustice. Justice, indeed, is the greatest of all virtues; that is why all things predicted by the Lord will be realized. [Homilies on Genesis]

18:20-21 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

AUGUSTINE OF HIPPO. GOD, SPEAKING TO MANKIND, LOWERS HIMSELF TO THEIR LANGUAGE. — I will therefore go down and see, if they completely correspond with the cry which comes to me, and if not, that I may know. By taking these words as expression, not a doubt about what will happen, but of anger and threat, poses no problem at all; for God in the Scripture speaks to men in the manner of men; and men, who really could understand this mystery, knew how to understand the wrath of God without any disturbance in God. In fact, we too often speak in this way, threatening: “Let’s see if I do not do this” or “let’s see if I will not do it”, and “if I cannot or will not know how to do it”; That is, I will try this to see if I cannot; Which, as it is said in a threatening tone, not because the thing is ignored, it appears that the person is affected by the anger. But God cannot be disturbed. It is therefore a human expression and a human way of speaking and that is consistent with human weakness, and God adapts his way of speaking to ours. [Questions on Genesis, 39]

AUGUSTINE OF HIPPO. (Gen. 18:20) Dixit autem Dominus: Clamor Sodomorum et Gomorrhoe impletus est, et delicta eorum magna valde (The Lord says: The clamor of Sodom and Gomorrah are too blatant, and their crimes exceed all measure). In the language of Scripture, the word clamor often designates the crime committed with that impudence and this entire freedom which excludes any feeling of shame or fear.

JOHN CHRYSOSTOM OF CONSTANTINOPLE. That's not all, I think the text wants to insinuate yet another thought, when it says: Abraham must be the leader of a very great and very numerous people. It is as if he said: You, who embrace virtue, who submit to my orders, who. show your obedience, you will be the leader of a very great and very numerous people; but those wicked living in the land of Sodom will all perish. For just as virtue operates the salvation of those who practice it; in the same way malignity attracts death to them. Now, after these blessings, after these praises to inspire confidence in the righteous man, he begins what he wanted to say, and he says: The cry of Sodom and Gomorrah is increasing more and more, and their sin has gone up to its height. I will come down and see if their works respond to this cry that has come to me, to know if it is so, or if it is not. (Gen. 18:20-21) Terrible words: The cry, he says, of Sodom and Gomorrah. Other cities also perished at the same time, but these were the most famous; for this reason he names them alone. Increases more and more, and their sin has risen to its height. See that heaped up ills. It is not a question here of much clamor and cries, but of the excess of iniquity; for these words: The cry of Sodom and Gomorrah increases more and more, signify, I believe that the inhabitants, besides this inexpressible perversity, impossible to excuse who has withered their name, committed yet another thousand guilty actions; that the strongest were heard to crush the weakest; the rich to crush the poor. It was not just a loud scream of pain, but their sins were not ordinary sins, they were great, they were huge; for these men had imagined a strange way of transgressing all the laws, incredible novelties in criminal businesses. And such was the training of corruption, that all were filled with all kinds of vices, that there was none. no more hope of correcting them; all that remained was to remove them, to suppress them. Their disease was incurable; the doctors could not help it. The Lord then wants to show men that, as great, so manifest as are sins, the whole sentence. time shall not be pronounced until the evidence has been made clearly. Whence these words: I will come down, and see if their works answer this cry, which has come to me; I will come down to see if that is so, or if it is not.

What do these words mean? Why this reservation: I will come down, he says, and I will see? Does the God of the universe move from one place to another? Far from us this thought! This is not what he wants to hear; but, as I have said, he wishes, in language appropriate to the grossness of our mind, to teach us that much care is required in these kinds of things; that sinners (285) should not be condemned only by hearsay; that the award must be made only after the proof has been made. Let's listen to this lesson, all of us as we are. It does not only look at the judges who sit on their court; they are not alone subject to this law, but no one among us, must, on an accusation without proof, condemn the neighbor. This is why Blessed Moses, inspired by the Holy Spirit, gives us this warning: You will not receive a vain word. (Exodus, XXIII, 1.) And Blessed Paul wrote: Why do you judge your brother? (Romans XIV, 10); and Christ, giving his precepts to his disciples, and teaching the multitude of the Jews, their scribes, and their Pharisees, Judge not, said he unto them, that ye be not judged. (Matt vii, 1.) Why then, he says, before the time, do you seize the prerogative of the judge? Why do you come in advance on the day of the supreme fear? Do you want to be a judge? Be your judge to yourself, the judge of your mistakes. Nobody stops you; By this you will correct your sins, and there will be no inconvenience to you. If, neglecting your own affairs, you throne and judge others, it is because you do not feel that you are burdening the burden of your sins with you. That is why, I beg you, let's reject far from us the habit of condemning others. No doubt you are not officially a judge; but you have judged yourself by thought; and you have fallen into sin when, without any proof, and often on mere suspicion and worthless accusation, you bear a condemnation. Blessed David, too, exclaimed: "I was persecuting the one who secretly smote his neighbor. (Ps. C, 5.)

Do you see the perfection of virtue? not only did he not receive the words, but he drove away from him the one who wanted to speak against his brother. Well ! so, too, if we wish to diminish the number of our sins, let us observe; before all things, this rule; do not condemn our brothers, do not welcome their detractors, or rather, imitate the Prophet, drive them away, show them all our dislike. This is, I believe, what the prophet Moses was insinuating, saying, You shall not receive a vain word. This is also why the Lord, on this occasion, used language appropriate to the grossness of our spirit, and this for the greater benefit of our souls. He says indeed: I will come down and see. Why is that? he needed to know? He did not know the greatness of sins? He did not know that corruption was impossible to correct? Far from us this thought. But, it is like a justification that he brings to those who would later have the audacity to accuse him. He shows obstinacy in vice, the absolute lack of virtue, the greatness of his patience. [Homilies on Genesis]

18:22-33 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. 23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? 24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: 28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. 29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake. 30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. 31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake. 32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake. 33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

AUGUSTINE OF HIPPO. (Verse 32) DOES GOD FORGIVE WHEREVER HE FINDS TEN RIGHTEOUS? — The question often arises as to whether what God said about Sodom, namely, that he would not punish that place if there were only ten righteous ones, is to be understood only of that city, or, more generally, of any place, so that God would forgive any place where only ten righteous ones would be found. I think that in this matter we are not forced to accept that the text has to be interpreted as a general law. But, as far as Sodom is concerned, God was able to keep this manner of expression, because he knew that it contained not even ten righteous. And his response was to make Abraham see that it was impossible to find that number, so great was their iniquity. For God had no need to forgive those wicked men so as not to punish the righteous with them, for he could give the wicked worthy punishments, excluding the righteous. But as I have said, to bring out the wickedness of that multitude, he said: If I find ten righteous men there, I will spare the whole city. As if to say, “I cannot punish the righteous with the wicked, but without forgiving the wicked; for, when the righteous are liberated and separated from there, I can give to the wicked their due; And yet, if those righteous ones are found there, I forgive them “, knowing that even that number was not there. A similar thing is found in Jeremiah (5:1), when he says, “Go through the streets of Jerusalem, and look and search in their places, and see: if you find one who practices righteousness and seeks faithfulness, I will forgive their sins, I will forgive others. In this way he exaggerates and proves that not one could even be found there. [Questions on Genesis, 40]

AUGUSTINE OF HIPPO. (Gen. 18:28) Et dixit: Quia non perdam, si invenero ibi quadraginta quinque (God said, that I will not lose the city, if I find only forty-five just). The word quia (that) seems useless; also it is not found in certain Latin copies.

(Gen. 18:30) "Lord, if I speak again?” It must be understood: “will you be angry?” or any other expression having the same meaning. [Locutions]

JEROME OF STRIDON. And he said, What will happen, Lord, if I speak? What is written in Greek: μητι, Λυριε, εαν λαλησω. Abraham spoke a second time to God; but we do not see clearly his thought. The Hebrew text is more explicit: "I beg you, Lord, do not be angry with me if I speak." He questioned, he seemed to be pressing the Lord to get an answer, so he put at his request a mitigating preamble. [Hebrew Questions on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. Perhaps there is another purpose: he wants to provide, exactly, the opportunity to show his mercy, his goodness, his affection for other men. The angels indeed, I told you, had gone to Sodom; the patriarch had remained in the presence of the Lord: (Gen. 18:22) And approaching, says the text, Abraham said to him, Will you lose the righteous with the ungodly? (Gen. 18:23) O trust of the just man! Let's say better, O grandeur of his mercy! it is like a man that the wine of mercy is drunk, and who knows what he says. And the divine Scripture, showing us the excess of his fear, the trembling with which he pours his prayers, says: And approaching, Abraham said to him, "Will you lose the righteous with the ungodly? What are you doing, O blessed patriarch? does the Lord need to be prayed by you, not to commit an injustice? In truth, let us keep such thoughts. As for him, he does not speak as if the Lord was capable of such an action, but it was because he did not dare to openly plead for his brother's son. In the interest of all, he makes a common prayer heard, because he wants to save this one with others; with this one, also save others; and he begins his plea, and says, If there are fifty righteous in this city, will you lose them? Shall not you forgive the whole city for fifty righteous men, if they are found there? No, no doubt, you are far from doing so; to lose the righteous with the ungodly; to confuse the good and the bad. No, no doubt: you, who judge the whole earth, you would not make a judgment? (Gen. 18:24-25) See how this prayer reveals piety, the love of God; he recognizes the one who is the judge of the whole earth, and he prays it so that the just may not perish with the unjust. Then the Lord, full of gentleness and goodness, accepts his request and says to him: I do what you said, and I consent to your request: If I find fifty righteous in the city, I will forgive, (Gen. 18:26) because from them, to all the country; I will grant this grace, says he, to fifty just if we find them; I will grant others their grace; I will do what you ask.

But let's see this right man. he became bolder, and recognizing the clemency of God, again presented him with another prayer in these words: Now that I have begun to speak to my Lord, who am but earth and ashes. (Gen. 18:27) Do not believe, said he, Lord, that I do not know who I am; that I want to go beyond measure; to abuse such great confidence; I know that I am earth and ashes; but, as I know that, I know, what is manifest to me also, I do not ignore the abundance, the grandeur of your. clemency, the wealth of your goodness; I know you want all men to be saved. For after having made them out of nothing, after having made them, how would you like to lose them, was the great number of their sins? Therefore beg you, and beg you again: If they were not fifty, if they were but forty-five righteous in the city; would not you save the city? And the Lord said, If forty-five be found, I will not lose it. Who would worthily praise the Lord, the Master of the universe; celebrate, as appropriate, so much patience, so much indulgence? Who could worthily praise this just blessed, that such confidence animates? And, says the text, Abraham says to him again: If there are forty righteous? And God said, I will not lose the city if I find forty there. (Gen. 18:28-29) Then Abrabam being afraid, as it were, to weary of the ineffable patience of God, and also fearing, perhaps, that his prayer would not happen to exceed the just bounds: Dare I, he said, Lord, speak again? If we find thirty right? He sees God willing to mercy; it then ceases to diminish gradually; he does not content himself with withdrawing five righteous men, he suppresses ten of them, and so continues his plea: If we find thirty? and the Lord said, I will not lose the city, if I find thirty there. Notice the constancy of Abraham; one would think that he himself is under sentence, to see with what heat he seeks to remove the people of Sodom from punishment; And he said, "Because it is lawful for me to speak to my Lord, if there are twenty righteous?" And God said, I will not lose the city, if I find twenty there. (Gen. 18:30-31) Above all discourse, above all thought, is the goodness of the Lord. Who among us, in the midst of the innumerable vices that work him, would like to condemn his neighbor, who resembles him, to use such indulgence and affectionate gentleness?

Yet this righteous man, who sees that the Lord is rich in goodness, does not stop there; He begins to speak again: Lord, if I spoke to you again? (Gen. 18:32) Because he saw an ineffable patience, and he was afraid to provoke against him the indignation of Him whom he implored; therefore he said, Lord, if I ... I am rash? I show, perhaps, too little respect? I deserve, perhaps, a conviction if I speak again? You who showed me so much kindness, one more prayer; accept it: If in this city there are ten? -and God said, I will not lose the city if I find ten. And, as he began to say, "If I spoke to you again, The Lord," said the text, "went away after he stopped talking to Abraham, and Abraham went home. (Gen. 18:33) Do you see the complacency of the Lord, to lower oneself to our infirmity, do you see the charity of the just man? Do you understand the strength of those who walk in the path of virtue? If we find, said he, ten just, for the sake of them I grant to all the remission of their sins. Was it wrong to tell you that all this was being done to remove from the impudence of the adversaries any pretext for the future? Indeed, there is no lack of foolishness, in the language without restraint, to criticize the Lord, and who dares to say: Why this fire of Sodom? If we had waited for them, maybe they would have converted. This is why Scripture shows us the overflow of corruption, and, in so great a multitude, such a scarcity of virtue, that another deluge was needed, as energetic as the first who had seized the earth. But the promise of God is formal; a torture of this kind will no longer be inflicted. That is why God invents another mode of punishment, which serves him both as a punishment for these infamous and as eternal. teaching for all ages to come. As they had upset the laws of nature, invented strange trades (287), contrary to every law, God inflicts upon them a torment, strange as their iniquity; he strikes with sterility the bowels of their land; it leaves to future generations an eternal monument, which cries to them not to repeat the same attacks, so as not to incur the same expiation. Let anyone who wants to go to see these sinister places, to hear, so to speak, the very land throwing a loud cry, to see, after so many years, showing the traces of his torture, which seems to Yesterday or today, the indignation of the Lord manifests itself still in the eyes. So, I implore you, the torture of others serves us to restore wisdom and virtue. [Homilies on Genesis]

JOHN CHRYSOSTOM OF CONSTANTINOPLE. The blessed Abraham concerned himself much even for those that were not entrusted to him, and so much so as even to throw himself among alarming dangers. For when he did what he did, not for his nephew only, but for the people of Sodom also… he had the like concern for all, and this he showed likewise by his subsequent conduct. When then it was not a host of barbarians that was on the point of laying siege to them, but the wrath of God that was plucking their cities up from the foundations, and it was no longer the time for arms, and battle, and array, but for supplication; so great was the zeal he showed for them, as, if he himself had been on the point of perishing. For this reason he comes once, twice, three times, yes and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, “I am earth and ashes” (Gen. 18:27): and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “Should I hide from Abraham My servant what things I intend to do” (Gen. 18:17), that we might learn how loving to man the righteous is. And he would not have left off beseeching, unless God had left off first so he takes (Gen. 18:33). And he seems indeed to be praying for the just, but is doing the whole for them. For the souls of the saints are very gentle and, loving unto man, both in regard to their own, and to strangers. [Hom. 29 on Rom. s.1 v.11]