Angels are entertained by Abraham. They foretell the birth of Isaac. Abraham’s prayer for the men of Sodom.
Angels intertained as ghests by Abraham 10. tel when Sara shal beare a sonne, wherat she laughing, they cōfirme that they had said. 16. They also fortel the destruction of Sodom. 22. for which Abraham prayed six times.
1And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day.E il Signore apparve ad Abramo nella valle di Mambre, mentr'ei sedeva all'ingresso del suo padiglione nel maggior caldo del giorno.ANd God appeared to him in the vale of mambre as he sat in the dore of his tent, in the verie heat of the day.Apparuit autem ei Dominus in convalle Mambre sedenti in ostio tabernaculi sui in ipso fervore diei. 2And when he had lifted up his eyes, there appeared to him three men standing near to him: and as soon as he saw them, he ran to meet them from the door of his tent, and adored down to the ground.E avendo egli alzati gli occhi, gli comparvero tre uomini, che gli stavano dappresso; e veduti che gli ebbe, corse loro incontro dall'ingresso del padiglione, e adorò fino a terra.And when he had lifted vp his eyes, there appeared to him three men standing nere vnto him: whom after he had sene, he ranne to meete them from the dore of his tent, and adored to the ground.Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum: quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram. 3And he said: Lord, if I have found favour in thy sight, pass not away from thy servant.E disse: Signore, se io ho trovato grazia dinanzi a te, non lasciar indietro il tuo servo:And He said Lord, if I haue found grace in thy sight, goe not past thy seruant:Et dixit: Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum: 4But I will fetch a little water, and wash ye your feet, and rest ye under the tree.Ma io porterò un po' di acqua, e lavate i vostri piedi, e riposatevi sotto quest'albero.but I wil fetch a little water, and wash ye your feete, and rest ye vnder the tree.sed afferam pauxillum aquæ, et lavate pedes vestros, et requiescite sub arbore. 5And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken.E vi presenterò un pezzo di pane, affinché ristoriate le vostre forze, e poi ve n'anderete: imperocché per questo siete venuti verso il vostro servo. E quelli dissero: Fa', come hai detto.And I wil fet a morsel of bread, and strengthen your hart, afterward you shal passe: for therfore are you come aside to your seruāt. Who said: Do as thou hast spoken.Ponamque buccellam panis, et confortate cor vestrum: postea transibitis: idcirco enim declinastis ad servum vestrum. Qui dixerunt: Fac ut locutus es.
6Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flour, and make cakes upon the hearth.Andò in fretta Abramo da Sara, e le disse: Fa' presto, impasta tre sati di fior di farina, e fanne delle schiacciate da cuocer sotto la cenere.Abraham made hast into the tent to Sara, and said to her: Make hast, temper togeather three measures of floure, and make harth cakes.Festinavit Abraham in tabernaculum ad Saram, dixitque ei: Accelera, tria sata similæ commisce, et fac subcinericios panes. 7And he himself ran to the herd, and took from thence a calf, very tender and very good, and gave it to a young man, who made haste and boiled it.Ed egli corse all'armento, e ne tolse un vitello il più tenero, e grasso, e lo diede ad un servo, il quale ben tosto lo ebbe cotto.But him selfe ranne to the heard, and tooke from thence a calfe verie tender and verie good, and gaue it to a young man: who made hast and boiled it.Ipse vero ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero: qui festinavit et coxit illum. 8He took also butter and milk, and the calf which he had boiled, and set before them: but he stood by them under the tree.Prese anche del burro, e del latte, e il vitello cotto, e ne imbandì loro la mensa: ed egli se ne stava in piè presso di loro sotto l'albero.He tooke also butter and mylke, and the calfe which he had boyled, and set before them: but him selfe did stand beside them vnder the tree.Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis: ipse vero stabat juxta eos sub arbore. 9And when they had eaten, they said to him: Where is Sara thy wife? He answered: Lo she is in the tent.E quelli mangiato che ebbero, dissero a lui: Dov'è Sara tua moglie? Egli rispose: Ella è qui nel padiglione.And when they had eaten, they said to him: Where is Sara thy wife? He answered: Loe she is in the tent.Cumque comedissent, dixerunt ad eum: Ubi est Sara uxor tua ? Ille respondit: Ecce in tabernaculo est. 10And he said to him: I will return and come to thee at this time, life accompanying, and Sara, thy wife, shall have a son. Which when Sara heard, she laughed behind the door of the tent.E a lui disse (uno di quelli): Tornerò nuovamente a te di questa stagione, vivendo tu; e Sara tua moglie avrà un figliuolo. La qual cosa avendo udita Sara di dentro alla porta del padiglione, rise.To whom he said: Returning I wil come to thee at this time, life accompaning, and Sara thy wife shal haue a sonne. Which when Sara heard, she laughed behind the dore of the tent.Cui dixit: Revertens veniam ad te tempore isto, vita comite, et habebit filium Sara uxor tua. Quo audito, Sara risit post ostium tabernaculi.
11Now they were both old, and far advanced in years, and it had ceased to be with Sara after the manner of women.Imperocché ambedue erano vecchi, e d'età avanzata, e Sara non aveva più i corsi ordinarii delle donne.And they were both aged, and farre entred in yeares, and it ceased to be with Sara after the maner of wemen.Erant autem ambo senes, provectæque ætatis, et desierant Saræ fieri muliebria. 12And she laughed secretly, saying: After I am grown old, and my lord is an old man, shall I give myself to pleasure?Or ella rise in suo segreto dicendo: Dopo che io sono vecchia, e il mio signore è cadente, ridiverrò io giovinetta?Who laughed secreatly saying: After I am waxen old, & my Lord is an old one, shal I geue my selfe to pleasure?Quæ risit occulte dicens: Postquam consenui, et dominus meus vetulus est, voluptati operam dabo ? 13And the Lord said to Abraham: Why did Sara laugh, saying: Shall I, who am an old woman, bear a child indeed?Ma il Signore disse ad Abramo: Perché mai ha riso Sara, dicendo: Son io per partorire da vecchia?And our Lord said to Abraham: Why did Sara laugh, saying: Shal I an old woman beare a child in deed?Dixit autem Dominus ad Abraham: Quare risit Sara, dicens: Num vere paritura sum anus ? 14Is there any thing hard to God? According to appointment I will return to thee at this same time, life accompanying, and Sara shall have a son.V'ha egli cosa difficile a Dio? Tornerò a te secondo la promessa fatta in questa stagione, vivendo tu, e Sara avrà un figliuolo.Is there any thing hard to God? According to appointment I wil returne to thee this verie selfe same time, life accompaynig, and Sara shal haue a sonne.Numquid Deo quidquam est difficile ? juxta condictum revertar ad te hoc eodem tempore, vita comite, et habebit Sara filium. 15Sara denied, saying: I did not laugh: for she was afraid. But the Lord said: Nay; but thou didst laugh.Negò Sara, e piena di paura disse: Non ho riso. Ma il Signore: Non è così, disse: perocché tu hai riso.Sara denied, saying: I laughed not: being much afraid. But our Lord: It is not so, saith he: but thou didst laugh.Negabit Sara, dicens: Non risi, timore perterrita. Dominus autem: Non est, inquit, ita: sed risisti. 16And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way.Essendosi adunque alzati da quel luogo quegli uomini, volsero gli sguardi verso Sodoma: e Abramo andava con loro, accommiatandoli.When the men therfore were risen vp from thence, they turned their eyes against Sodome: and Abraham did goe with them, bringing them on the way.Cum ergo surrexissent inde viri, direxerunt oculos contra Sodomam: et Abraham simul gradiebatur, deducens eos.
17And the Lord said: Can I hide from Abraham what I am about to do:E il Signore disse: Potrò io tener nascosto ad Abramo quel che sono per fare?And our Lord said: Can I conceale from Abraham the things which I wil doe:Dixitque Dominus: Num celare potero Abraham quæ gesturus sum: 18Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed?Mentr'egli debbe esser capo di una nazione grande, e fortissima, e dovendo in lui avere BENEDIZIONE tutte le nazioni della terra?wheras he shal be into a nation great, and verie strong, and in him are TO BE BLESSED al the nations of the earth?cum futurus sit in gentem magnam, ac robustissimam, et benedicendæ sint in illo omnes nationes terræ ? 19For I know that he will command his children, and his household after him, to keep the way of the Lord, and do judgment and justice: that for Abraham’s sake, the Lord may bring to effect all the things he hath spoken unto him.Imperocché io so, che egli ordinerà a' suoi figliuoli, e dopo di sé alla sua famiglia, che seguano le vie del Signore, e osservino la rettitudine e la giustizia; affinché il Signore ponga ad effetto tutto quello che ha detto a lui.For I know that he wil commande his children, and his house after him that they kepe the way of the Lord, and doe iudgement and iustice: that for Abrahams sake the Lord may bring to effect al the things that he hath spoken vnto him. Therfore said our Lord.Scio enim quod præcepturus sit filiis suis, et domui suæ post se ut custodiant viam Domini, et faciant judicium et justitiam: ut adducat Dominus propter Abraham omnia quæ locutus est ad eum. 20And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.Disse adunque il Signore: Il grido di Sodoma e di Gomorrha è cresciuto, e i loro peccati si sono aggravati formisura.The crye of Sodome, and Gomorre is multiplied, and their sinne is aggrauated excedingly.Dixit itaque Dominus: Clamor Sodomorum et Gomorrhæ multiplicatus est, et peccatum eorum aggravatum est nimis. 21I will go down and see whether they have done according to the cry that is come to me; or whether it be not so, that I may know.Andrò, e vedrò, se le opere loro agguaglino il grido, che ne è giunto fino a me: o, se così non è, per saperlo.I wil descend, and see whether they haue in acte accomplished the crye that is come to me: or whether it be not so, that I may know.Descendam, et videbo utrum clamorem qui venit ad me, opere compleverint; an non est ita, ut sciam. 22And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord.E si partiron di là, e s'incamminarono a Sodoma: ma Abramo stava tuttora dinanzi al Signore.And they turned them selues from thence, and went their way to Sodome: but Abraham as yet stood before our Lord.Converteruntque se inde, et abierunt Sodomam: Abraham vero adhuc stabat coram Domino.
23And drawing nigh, he said: Wilt thou destroy the just with the wicked?E avvicinandosi disse: Manderai tu in perdizione il giusto insieme coll'empio?And approching he said: what! wilt thou destroy the iust with the wicked?Et appropinquans ait: Numquid perdes justum cum impio ? 24If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein?Se vi saranno cinquanta giusti in quella città; periranno eglino insieme? e non perdonerai tu a quel luogo per amor di cinquanta giusti, quando vi siano?If there shalbe fiftie iust persons in the citie, shal they perish withal? and wilt thou spare that place for fiftie iust, if they be therin?si fuerint quinquaginta justi in civitate, peribunt simul ? et non parces loco illi propter quinquaginta justos, si fuerint in eo ? 25Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked; this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.Lungi da te il fare tal cosa, e che tu uccida il giusto coll'empio, e il giusto vada del pari coll'empio: questa cosa non è da te; tu che giudichi tutta la terra non farai simil giudizio.Be it farre from thee, that thou doe this thing, and that thou kil the iust with the wicked, and that the iust be in like case as the wicked, this is not beseeming thee: which iudgest al the earth, no thou wilt not do this iudgement.Absit a te ut rem hanc facias, et occidas justum cum impio, fiatque justus sicut impius, non est hoc tuum: qui judicas omnem terram, nequaquam facies judicium hoc. 26And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake.E il Signore dissegli: Se io troverò in mezzo alla città di Sodoma cinquanta giusti, io perdonerò a tutto il luogo per amore di essi.And our Lord said to him: If I shal find in Sodome fiftie iust persons within the citie, I wil spare the whole place for their sake.Dixitque Dominus ad eum: Si invenero Sodomis quinquaginta justos in medio civitatis, dimittam omni loco propter eos. 27And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes.E Abramo rispose, e disse: Dacché ho cominciato una volta, parlerò al Signore mio, benché io sia polvere, e cenere.And Abraham answered, and said: Because I haue once begunne, I wil speake to my Lord, wheras I am dust and ashes.Respondensque Abraham, ait: Quia semel cœpi, loquar ad Dominum meum, cum sim pulvis et cinis.
28What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city: And he said: I will not destroy it, if I find five and forty.E se vi saranno cinque giusti meno di cinquanta, distruggerai tu la città, perché sono solamente quarantacinque? E quegli disse: Non la distruggerò, se ve ne troverò quarantacinque.What if there shal be fiue lesse then fiftie iust persons? wilt thou for fortie fiue destroy the whole citie? And he said: I wil not destroy it, if I shal finde fiue and fourtie.Quid si minus quinquaginta justis quinque fuerint ? delebis, propter quadraginta quinque, universam urbem ? Et ait: Non delebo, si invenero ibi quadraginta quinque. 29And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty.E Abramo ripigliò, e disse a lui: E se quaranta vi si troveranno, che farai tu? Quegli disse: Non gastigherò per amor de' quaranta.And againe he said vnto him: But if fourtie shalbe found there, what wilt thou doe? He said: I wil not strike it for fourties sake.Rursumque locutus est ad eum: Sin autem quadraginta ibi inventi fuerint, quid facies ? Ait: Non percutiam propter quadraginta. 30Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there.Non adirarti, disse, o Signore, del mio parlare. Che sarà egli quando vi se ne trovino trenta? Rispose: Non farò altro, se ve ne troverò trenta.Lord, saith he, be not angrie I besech thee, if I speake: what if thirtie shal be founde there? He answered: I wil not doe it, if I shal find thirtie there.Ne quæso, inquit, indigneris, Domine, si loquar: quid si ibi inventi fuerint triginta ? Respondit: Non faciam, si invenero ibi triginta. 31Seeing, saith he, I have once begun, I will speak to my Lord: What if twenty be found there? He said: I will not destroy it for the sake of twenty.Dacché una volta ho principiato, disse egli, parlerò al mio Signore. E se ve ne fosser trovati una ventina? Rispose: Per amor de' venti non manderò lo sterminio.Because, saith he, I haue once begunne, I wil speake to my Lord: What if twentie shalbe founde there? He said: I wil not destroy it for twenties sake.Quia semel, ait, cœpi loquar ad Dominum meum: quid si ibi inventi fuerint viginti ? Ait: Non interficiam propter viginti. 32I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten shall be found there? And he said: I will not destroy it for the sake of ten.Di grazia, diss'egli, non adirarti, o Signore, se io dirò ancora una parola. E se dieci colà si trovassero? E quegli disse: Per amore de' dieci non la distruggerò.I beseech thee, saith he, be not angrie Lord, if I speake yet once more: What if tenne shalbe found there? And he said: I wil not destroy it for tennes sake.Obsecro, inquit, ne irascaris, Domine, si loquar adhuc semel: quid si inventi fuerint ibi decem ? Et dixit: Non delebo propter decem.
33And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place.E andossene il Signore quando Abramo finì di parlare; ed egli tornossene a casa sua.And our Lord departed after that he ceased to speake vnto Abraham: and Abraham returned into his place.Abiitque Dominus, postquam cessavit loqui ad Abraham: et ille reversus est in locum suum.
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Year of the World 2107, Year before Christ 1897.; Hebrews xiii.
Sitting, etc., that he might lose no opportunity of exercising hospitality.
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Haydock
Men in outward appearance, but angels indeed. (Hebrews 13:2; St. Augustine, City of God XVI. ch. XXIX 29.) Some have supposed, that one of them was the Son of God, whom Abraham adored, and who bears throughout the chief authority. Tres vidit et unum adoravit. He saw three and adored one, as we read in the Church office. In the former supposition, which is generally adopted, this adoration was only a civil ceremony, if Abraham considered them as mere men; or it might be mixed with a degree of religious, though inferior veneration, if he imagined they were angels; or in fine, he adored God in his representatives. (Haydock)
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Menochius
Wash ye, or let your feet be washed by me, or by my servants, laventur. (Menochius)
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Calmet
Therefore, Providence has directed you hither. Abraham promises but little, and gives much, in the true spirit of generous hospitality. (Calmet)
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Measures, or one epha; that is, three pecks and three pints, English corn measure.
Flour, of the finest quality, similae.
Hearth, as being soonest ready.
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Haydock
Himself. These rich and truly noble people, do not esteem it beneath them to wait on strangers. They provide abundance, but no dainties. (Haydock)
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Haydock
Time, or season of the year ensuing, if I be alive; which he says after the manner of men, as he had assumed also the human form. (Haydock)
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Laughed, as if the promise were incredible.
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Indeed. This was the import of Sara's words. By thus revealing what was secretly done in the tent, he shewed himself to be more than man.
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Hard. So Gabriel says to the blessed Virgin Mary: there is nothing impossible to God, Luke 1:37.
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Haydock
Afraid; which does not entirely clear her of sin: for though she might innocently laugh, if she thought the person who spoke was only a man, yet she ought not to have told an untruth; and if she reflected, that he had disclosed what she supposed no one knew, and thereby manifested his superiority over man, her denial was still more inexcusable. But she was taken, as it were, by surprise; and therefore the Lord reproves her very gently. (Haydock)
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I will go down, etc. The Lord here accommodates his discourse to the way of speaking and acting amongst men: for he knoweth all things, and needeth not to go any where for information.
Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.
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Calmet
With the wicked. God frequently suffers the just to be here the most afflicted; designing to reward them abundantly hereafter. But this was not so common in the days of Abraham and Job. (Calmet)
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Haydock
Ten. Abraham's chief solicitude was for Lot; though, out of modesty, he does not mention him; trusting, however, in the divine goodness, that he would be preserved, unless he had forfeited his justice, he proceeds no farther. God thus challenges Jerusalem to produce one virtuous man, and the city shall be saved for his sake, Jeremias 5:1. (Haydock)
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I will go down, etc.... The Lord here accommodates his discourse to the way of speaking and acting amongst men; for he knoweth all things, and needeth not to go anywhere for information. Note here, that two of the three angels went away immediately for Sodom; whilst the third, who represented the Lord, remained with Abraham.
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Abraham saw three, and adored one. professing three diuine persons and one God. S. Aug. li. 16. c. 29. ciuit.
Concordance Heb. 13.
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Concordance Rom. 9.
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Abraham laughing with admiration for ioy was not reprehended, but Sara laughing of diffidence was reprehended, by him that seeth the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 ciuit.
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what a wall are iust men to their countrie? their faith saueth vs, their iustice defendeth vs from destruction. S. Amb. li. 1. de Abraham. c. 6.
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… for he speaks thus: ‘God appeared to him under the oak in Mamre, as he sat at his tent-door at noontide. And lifting up his eyes, he saw, and behold, three men stood before him; and when he saw them, he ran to meet them from the door of his tent; and he bowed himself toward the ground, and said;’ ”
St Irenaeus of Lyons † AD 202 Against Heresies 4.7.4
4. Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spake in human shape to Abraham,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.7
7. But he, by no means neglectful of the reverence due to the Father, was appointed to teach the knowledge of the Father to them all. For instance, the Lord God, it is said, appeared as a common man to Abraham while he was sitting at the oak of Mambre.
Eusebius of Caesarea † AD 339 The Life of Constantine 3.51
Such was the principal sacred edifices erected by the emperor’s command. But having heard that the self-same Saviour who erewhile had appeared on earth had in ages long since past afforded a manifestation of his Divine presence to holy men of Palestine near the oak of Mambre,
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
XIV. “If any man says that the Son did not appear to Abraham
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.16
… believe that God became Man. But though it has been proved possible for Him to be made Man, yet if the Jews still disbelieve, let us hold this forth to them: What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
104. This especially was Abraham’s praise,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.13
80. The heathen king saw in the fire, together with the three Hebrew children, the form of a fourth, like as of an angel, and because he thought that this angel excelled all angels, he judged Him to be the Son of God, Whom he had not read of, but in Whom he believed. Abraham, also, saw Three, and adored One.
St Jerome † AD 420 The Letters of St. Jerome 66.11
11. I hear that you have erected a hospice for strangers at Portus and that you have planted a twig from the tree of Abraham
St Jerome † AD 420 The Letters of St. Jerome 122.1
… so-called because the little faith that Lot possessed, though unable to save greater places, was at least able to preserve smaller ones. For one who had gone so far astray as to live in Gomorrah could not all at once reach the noonland where Abraham, the friend of God, entertained God and His angels.
St Augustine of Hippo † AD 430 On the Holy Trinity 2.18
… no one of whom is said to have stood prominently above the others, no one more than the others to have shone with greater glory, or to have acted more authoritatively?
St Augustine of Hippo † AD 430 On the Holy Trinity 3.11
… Whereas it is said in like manner in another place, “And the Lord appeared to him in the plains of Mamre, as he sat in the tent door in the heat of the day;” and yet it is added immediately, “And he lift up his eyes and looked, and, lo, three men stood by him:”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.1
… But He first trained him in many ways and called him back, by groans and trembling, by the deluge of water, and the utter destruction of almost the whole race , by confusion and diversity of tongues , by the rule of angels
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St Justin Martyr † AD 165 Dialogue with Trypho 126
… And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: ‘And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was justified by faith, and offered a strange victim, the type of the Great Sacrifice. Yet he saw not God as God, but gave Him food as a man.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.96
96. Abraham, ready to receive strangers, faithful towards God, devoted in ministering, quick in his service, saw the Trinity in a type;
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.8
… “He maketh His angels spirits;” and if we say that they have not bodies, a still greater difficulty meets us in explaining how, if they are without bodily form, it is written that they appeared to the bodily senses of men, accepted offers of hospitality, permitted their feet to be washed, and used the meat and drink which was provided for them.
St Augustine of Hippo † AD 430 City of God 16.29
… Yet if they try to establish that one of these three was Christ by the fact that, although he saw three, he addressed the Lord in the singular, as it is written, “And, lo, three men stood by him: and, when he saw them, he ran to meet them from the tent-door, and worshipped toward the ground, and said, Lord, if I have found favor before thee,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.27
… the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to have entertained under their roof evil angels;
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
104. This especially was Abraham’s praise, for he watched at the door of his tent, that no stranger by any chance might pass by. He carefully kept a lookout, so as to meet the stranger, and anticipate him, and ask him not to pass by, saying: “My lord, if I have found favour in thy sight, pass not by thy servant.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 35
… so that it was both God’s doing and man’s. And she was baptized ( v. 15 ), and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… no trial of bonds have they, (the hands) which saw Him bound! Thou clothedst Him with a garment, and thou puttest on a garment of salvation: thou wast in prison with Him, and with Him thou findest thyself in the Kingdom, not ashamed, knowing that thou visitedst Him. The Patriarch knew not that he was entertaining Angels, and he did entertain them. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, “My Lord, if now I have found favor in Thy sight, pass not away from Thy servant.” (
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.15
… Good is the mystery of humility, because while washing the pollutions of others I wash away my own. But all were not able to exhaust this mystery. Abraham was, indeed, willing to wash feet,
St Augustine of Hippo † AD 430 The Enchiridion 59
… or appear to men in sleep, and make communications through dreams, as we read in the Gospel, “Behold, the angel of the Lord appeared unto him in a dream, saying”? For these methods of communication seem to imply that the angels have not tangible bodies, and make it a very difficult question to solve how the patriarchs washed their feet,
Pseudo-Clement The Clementine Homilies 20.7
… For were not angels, who are free from old age, and of a fiery substance, changed into flesh,—those, for instance, who received the hospitality of Abraham, whose feet men washed, as if they were the feet of men of like substance?
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St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… If it was in order that God, otherwise incomprehensible, might be comprehended, and might converse with men through His Flesh as through a veil, their mask and the drama which they represent is a pretty one, not to say that it was open to Him to converse with us in other ways, as of old, in the burning bush and in the appearance of a man.
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St Augustine of Hippo † AD 430 Letters of St. Augustin 158.6
… This is not, however, an unanswerable objection, for the angels, who are like our souls invisible, have at times desired to appear in bodily forms and be seen, and (whatever might be the form of body worthy to be assumed by these spirits) they have appeared, for example, to Abraham
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
Yea, the patriarch himself we admire for this, that in his own person he ran to the herd, and snatched up the calf,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… But that thou mayest not make this thy pretext, there is a common apartment, that of the Church; throw thy money into that, and then thou hast received them: since (Abraham) there had the reward of those things also which were done by his servants. “He gave the calf to a young man, and he hasted to dress it.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 19
… Hear at least how Christ proclaimeth her. For, saith He, “there were many widows in the days of Elias, and to none of them was the prophet sent but to her.” ( Luke iv. 25, 26 .) Shall I say something great and startling? This woman gave more to hospitality, than our father Abraham. For she “ran” not “unto the herd,” as he, (
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St Justin Martyr † AD 165 Dialogue with Trypho 56
“How then,” said I, “does the one of the three, who was in the tent, and who said, ‘I shall return to thee hereafter, and Sarah shall have a son,’
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.25
… There was nothing in outward appearance to distinguish them, but by the eye of faith, the vision of the soul, he knew his Lord. Then the Scripture goes on, And He said unto him, I will certainly return unto thee at this time hereafter, and Sarah thy wife shall have a son
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.71
… But Basil’s offering was no slight one, when he offered himself to God, without any equivalent being given in his stead, (for how could that have been possible?) so that his sacrifice was consummated. Isaac was promised even before his birth,
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St John Chrysostom † AD 407 Homilies on Ephesians 20
This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture saith, “And it ceased to be with Sarah after the manner of women.” (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 22
… Hence arises discord, the seed-plot of divorce. Or suppose you find me a house where these things are unknown, which is a rara avis indeed! yet even there the very management of the household, the education of the children, the wants of the husband, the correction of the servants, cannot fail to call away the mind from the thought of God.
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… But our antagonist studiously avoids attacking these positions, and maintains that our Lord received these names from Himself, in the same way as, if one sought for the true interpretation of the name “Isaac,” whether it means laughter
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
… Therefore also with regard to Paul, that he wept, that he did so three years night and day, both he hath said of himself, and others say this of him; but that he laughed, neither hath he said himself anywhere, neither hath so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only,
St John Chrysostom † AD 407 Homilies on Ephesians 20
… ( Gen. xiv. 14 .) How the whole house was harmoniously knit together, how the whole was full of piety and fulfilled the Apostolic injunction. She also “reverenced her husband”; for hear her own words, “It hath not yet happened unto me even until now, and my lord is old also.” (
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St Justin Martyr † AD 165 Dialogue with Trypho 56
Then I replied, “You are aware, then, that the Scripture says, ‘And the Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly conceive? for I am old. Is anything impossible with God? At the time appointed shall I return to thee according to the time of life, and Sarah shall have a son.’
St Justin Martyr † AD 165 Dialogue with Trypho 126
… and when he saw them, he ran to meet them.’ After a little, one of them promises a son to Abraham: ‘Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.10
… at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible,
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.28
… it had previously proclaimed the One as Lord and God by the words, And the Lord said unto Abraham, Wherefore did Sarah laugh, saying, Shall I then bear a child? But I am grown old. Is anything from God impossible? At this season I will return to thee hereafter, and Sarah shall have a son
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Tertullian † AD 220 Against Praxeas 10
… Therefore, they argue, it was not difficult for God to make Himself both a Father and a Son, contrary to the condition of things among men. For a barren woman to have a child against nature was no difficulty with God; nor was it for a virgin to conceive. Of course nothing is “too hard for the Lord.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.4
… and when I saw these things in them, I overthrew them . And consider and see that, from the time that Sodom was overthrown until Jerusalem was built, there were eight hundred and ninety-six years. From the time that Abraham was informed by God through the Angel that at this time next year I will return to thee, and Sarah thy wife shall have a son ,
St John Chrysostom † AD 407 Commentary on Galatians 4
It is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, “At the time appointed I will return unto thee, and Sarah shall have a son,” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… 11 ) “By faith also Sarah herself,” he says. Here he began [speaking] in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How “by faith,” when she laughed? Nay, while her laughter indeed was from unbelief, her fear [was] from Faith, for to say, “I laughed not” (
St Augustine of Hippo † AD 430 On Lying 5
… But whether this alone be a lie, is another question. Meanwhile, taking this kind of lie, in which all agree, let us inquire, whether it be sometimes useful to utter a falsehood with will to deceive. They who think it is, advance testimonies to their opinion, by alleging the case of Sarah,
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… At the time appointed shall I return to thee according to the time of life, and Sarah shall have a son.’ And after a little interval: ‘And the men rose up from thence, and looked towards Sodom and Gomorrah; and Abraham went with them, to bring them on the way. And the Lord said, I will not conceal from Abraham, my servant, what I do.’
St Justin Martyr † AD 165 Dialogue with Trypho 126
… ‘Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’ Again he speaks of them thus: ‘And the men rose up from thence, and looked toward Sodom.’
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St Justin Martyr † AD 165 Dialogue with Trypho 126
… At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.’ Again he speaks of them thus: ‘And the men rose up from thence, and looked toward Sodom.’ Then to Abraham He who was and is again speaks: ‘I will not hide from Abraham, my servant, what I intend to do.’ ”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.25
… Then the Scripture goes on, And He said unto him, I will certainly return unto thee at this time hereafter, and Sarah thy wife shall have a son ; and afterwards the Lord said to Him, I will not conceal from Abraham My servant the things that I will do
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 26
For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman’s faith. So likewise He doth in Abraham’s case, saying, “I will by no means hide from Abraham my servant;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… an excuse) in his nature by saying, “I am dust and ashes” ( Gen. xviii. 27 ): and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
… xxviii. 18 ), and, “Go ye and make disciples of all nations.” What then, had He not authority over His own works? Did He make them, and had He not authority over them after having made them? Yet He is seen doing all in times of old, punishing some as sinners, (for, “Surely I will not hide,” it saith, “from My servant Abraham, that which I am about to do”—
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.4.12
… The prophecy was in the following words: “And in thee shall all the tribes of the earth be blessed.” And again, “He shall become a nation great and numerous; and in him shall all the nations of the earth be blessed.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… And Noah’s glory was that he was pleasing to God; he who was entrusted with the saving of the whole world from the waters, or rather of the Seeds of the world, escaped the Deluge in a small Ark. And Abraham, great Patriarch though he was, was justified by faith,
St Augustine of Hippo † AD 430 City of God 10.8
I should seem tedious were I to recount all the ancient miracles, which were wrought in attestation of God’s promises which He made to Abraham thousands of years ago, that in his seed all the nations of the earth should be blessed.
St Augustine of Hippo † AD 430 City of God 16.29
… to the Hebrews, where in praising hospitality it is said, “For thereby some have entertained angels unawares.” By these three men, then, when a son Isaac was again promised to Abraham by Sarah, such a divine oracle was also given that it was said, “Abraham shall become a great and numerous nation, and all the nations of the earth shall be blessed in him.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν ? (they were trusted.) It means, that they had the Law put into their hands because He held them
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… I will go down now, and see whether they have done altogether according to their cry which has come unto me; and if not, that I may know. And the men turned away thence, and went to Sodom. But Abraham was standing before the Lord; and Abraham drew near, and said, Wilt Thou destroy the righteous with the wicked?’ ”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.25
… and afterwards the Lord said to Him, I will not conceal from Abraham My servant the things that I will do ; and again, Moreover the Lord said, The cry of Sodom and Gomorrah is filled up, and their sins are exceeding great
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.63
… It is not because of the infirmity of ignorance that He does not know, but because it is not yet the time to speak, or the divine Plan to act. Thus He says to Abraham, The cry of Sodom and Gomorrah is full, and their sin is very grievous. Therefore I will go down now, and see if they have done altogether according to the cry of it: and if not, I will know
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 74
And the Father too will be found to be saying such things. For He Himself likewise saith, “Adam, where art thou?” and, “The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know.”
St Augustine of Hippo † AD 430 The Enchiridion 80
… You have an instance in the prophet Isaiah, in the case of the evil vineyard: “He looked for judgment, but behold oppression; for righteousness, but behold a cry.” Whence also the expression in Genesis: “The cry of Sodom and Gomorrah is great,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 120
Now the God of all said to the patriarch Abraham about Sodom and Gomorrah: “Because the cry of Sodom and Gomorrah is very great and because their sin is very grievous; 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.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.31
… Hence it is written, They have declared their sin as Sodom, neither have they hidden it ( Isai. iii. 9 ). For, had Sodom hidden her sin, she would still have sinned, but, in fear. But she had utterly lost the curb of fear, in that she did not even seek darkness for her sin. Whence also again it is written, The cry of Sodom and Gomorrah is multiplied (
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Tertullian † AD 220 The Five Books Against Marcion 2.25
… This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: “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.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.28
… However, since Christ’s enemies do not yield even to these considerations, I wish, though knowing that they have a heart harder than Pharaoh, to ask them again concerning this. In Paradise God asks, ‘Adam, where art Thou ’ and He inquires of Cain also, ‘Where is Abel thy brother
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.17
213. But you ask, why did He not refuse His disciples as one who knew, but would not say; and, why did He state instead that neither the angels nor the Son knew? I too will ask you why God says in Genesis: “I will go down now, and see whether they have done altogether according to the cry that is come unto Me. And if not, that I may know.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… But thou sayest, “He gives not to the poor, he does not govern well.” Whence knowest thou this? Blame not, before thou art informed. Be afraid of the great account. Many judgments are formed upon mere opinion. Imitate thy Lord, who said, “I will go down now, and see whether they have done altogether according to the cry of it, and if not, I will know.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
[2.] And why say I that the Son did this, when the Father also who took not the flesh doeth the same thing? For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. For the, “Adam, where art thou?” ( Gen. iii. 9 ), and, “That I may know whether they have done altogether according to the cry of it” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.8
… And this frequent closing and opening in the holy Books are as it were the eyelids of God; which question, that is, which try the “sons of men;” who are neither wearied with the obscurity of the matter, but exercised; nor puffed up by knowledge, but confirmed.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —But your opponent would retort that even in the Old Testament the divine Scripture says many things œconomically, as for instance, “Adam heard the voice of the Lord God walking,” and “I will go down now and see whether they have done altogether according to the cry of it which has come to me; and if not I will know,”
Pseudo-Clement The Clementine Homilies 3.39
… In like manner also, he who made him, because he sees not in all places, says with reference to the overthrow of Sodom, ‘Come, and let us go down, and see whether they do according to their cry which comes to me; or if not, that I may know.’
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St Justin Martyr † AD 165 Dialogue with Trypho 127
“These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, ‘God went up from Abraham,’
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
… For many heretics have said that the God of the Old Testament is one, and the God of the New Testament is another. But as the Father is one Who both spake of old, as we read, to the fathers by the prophets, and to us in the last days by His Son; “and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam, seen by Abraham,
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St Gregory Thaumaturgus † AD 270 Canonical Epistle 2
… Wherefore it seemed good to excommunicate such persons, lest the wrath (of God) should come upon the whole people, and upon those first of all who are set over them in office, and yet fail to make inquiry. For I am afraid, as the Scripture says, lest the impious work the destruction of the righteous along with his own.
St Jerome † AD 420 The Letters of St. Jerome 108.11
… For thus did he typify the redemption which the sinner finds for his old sins in the waters of baptism. On the next day soon after sunrise she stood upon the brow of Capharbarucha, that is, “the house of blessing,” the point to which Abraham pursued the Lord when he made intercession with Him.
St Jerome † AD 420 Against Jovinianus 2.10
… The attack of the Assyrians was repulsed, and the might of Sennacherib utterly crushed, by the tears and sackcloth of King Hezekiah, and by his humbling himself with fasting. So also the city of Nineveh by fasting excited compassion and turned aside the threatening wrath of the Lord. And
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.7
… And he, immediately falling down, although he saw a man with his eyes, nevertheless worshiped him as God, and sacrificed to him as Lord, and confessed that he was not ignorant of his identity when he uttered the words, “Lord, the judge of all the earth, wilt thou not execute righteous judgment?”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.25
… Then after long discourse, which for the sake of brevity shall be omitted, Abraham, distressed at the destruction which awaited the innocent as well as the guilty, said, In no wise wilt Thou, Who judgest the earth, execute this judgment. And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.27
… He Who remains behind is Lord and God. And not only Lord and God, but also Judge, for Abraham stood before the Lord and said, In no wise shalt Thou do this things, to slay the righteous with the wicked, for then the righteous shall be as the wicked. In no wise wilt Thou Who judgest the whole earth, execute this judgment
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.16
… you will not deny that He Who rains from the Lord is the righteous Judge, for Abraham, the Father of the Gentiles—but not of the unbelieving Gentiles—speaks thus: In no wise shalt Thou do this thing, to slay the righteous with the wicked, for then shall the righteous be as the wicked. In no wise shalt Thou, Who judgest the earth, execute this judgment
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.11
… When did any display wealth which he possessed not? Therefore Abraham and Isaac and Jacob must subsist, that God may be the God of those who have being; for He said not, “I was their God,” but I am . And that there is a judgment, Abraham shews in saying to the Lord, He who judgeth all the earth, shall He not execute judgment
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 17
… I mean Elijah, Elisha, and Ezekiel among the prophets, with those others to whom a like testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.”
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 12
… thou mayest be justified;” and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” “for that which is highly esteemed among men is abomination in the sight of God.” For says [the Scripture], “God be merciful to me a sinner.” Therefore those great ones, Abraham and Job, styled themselves “dust and ashes”
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… the belief that He is greater and more sublime than any token by which He may be known. On this account, indeed, after the ecstasy which fell upon him, and after his sublime meditations, falling back on his human weakness, “I am,” saith he, “but dust and ashes
St Ambrose of Milan † AD 397 Concerning Repentance 2.1.4
4. And the Apostle teaches us how to dung it, saying: “I count all things but dung, that I may gain Christ,” and he, through evil report and good report, attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
… And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they were come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, “earth and ashes,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
Let us then become lowly, that we may be high. For most utterly doth arrogance abase. This abased Pharaoh. For, “I know not,” he saith, “the Lord,” and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham saith, “I am dust and ashes,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, “I am but dust and ashes;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… 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, thrice, aye and many times to God, and finds a refuge (i.e. an excuse) in his nature by saying, “I am dust and ashes” (
St John Chrysostom † AD 407 Homilies on First Corinthians 1
… Yea, and with God also. For the commandments of God are to be at peace with men: and thus our whole life is made prosperous, through peace one with another. For no man can injure God: His nature is imperishable, and above all suffering. Nothing makes the Christian so admirable as lowliness of mind. Hear, for instance, Abraham saying, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 23
… “wherein they glory;” which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, “But I am earth and ashes.” (
St Augustine of Hippo † AD 430 The Confessions 1.6
7. Still suffer me to speak before Thy mercy—me, “dust and ashes.”
St Augustine of Hippo † AD 430 The Confessions 10.5
… for although no “man knoweth the things of a man, save the spirit of man which is in him,” yet is there something of man which “the spirit of man which is in him” itself knoweth not. But Thou, Lord, who hast made him, knowest him wholly. I indeed, though in Thy sight I despise myself, and reckon “myself but dust and ashes,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.25
… When Abraham speaketh to his God, and wisheth the burning of Sodom to be disclosed to him, he saith, “I am but earth and ashes.”
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St Justin Martyr † AD 165 Dialogue with Trypho 56
… Then I proceeded to what follows, in which these words are recorded:) “ ‘And the Lord went His way as soon as He had left communing with Abraham; and [Abraham] went to his place. And there came two angels to Sodom at even. And Lot sat in the gate of Sodom;’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… stood before me,” I would not receive their supplication for these men.” Yea, if it be Ezekiel who entreats, he will be told, “Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters.” Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… and since he saw that they were traitors to themselves, he begs that they may be saved for others. Wherefore also God said, “I will hide not from Abraham My servant that thing which I am about to do” ( ib. 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
St Augustine of Hippo † AD 430 On the Holy Trinity 2.11
… For so Scripture goes on to say, “And the Lord went His way, as soon as He left communing with Abraham; and Abraham returned to his place.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.12
… The last, perhaps, is the more suitable; for they said of themselves that they were sent, which is that which we say of the Son and of the Holy Spirit. For we find nowhere in the Scriptures that the Father was sent.
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1. AND THE LORD APPEARED TO HIM — in the form of three men, as follows; for the three men (of whom the following verses speak) represented the Lord, as I shall presently say. In memory of this appearance of angels to Abraham made near the oak of Mambre, the Jews, Gentiles and Christians used to gather together in that place every year, and each would perform festivals and sacrifices according to his own rite. But the Emperor Constantine, having abolished the impious rites of the Jews and Gentiles, ordered the place to be purified, and there, with a temple erected, it was to be devoted and consecrated to Christian sacred rites only, as Sozomen relates, lib. II, cap. III. SITTING IN THE DOOR OF HIS TENT IN THE VERY HEAT OF THE DAY. — Hence it appears that Abraham, according to his custom, used to sit at his tent door at midday and meal time, and to await pilgrims and guests, who in the heat of the day are accustomed to turn aside to lodgings; whence, when he spread the net of his hospitality, he received not only men, but also angels unawares: this is what the Apostle says, Heb. XIII, 2: "Be not forgetful to lodge strangers; for by this some, being not aware of it, have entertained angels." See the praise of hospitality spoken there, and St. Chrysostom here hom. 41; St. Ambrose, lib. I De Abraham, cap. V, and St. Augustine, sermons 68 and 70 De Tempore. Hear St. Ambrose: "Who knowest thou, he says, whether thou receivest God, when thou thinkest thou receivest a guest? Abraham, while he offers hospitality to pilgrims, receives God and his angels in hospitality: and yet even when thou receivest a guest, thou receivest God. For thus thou readest written in the Gospel, the Lord Jesus saying: I was a stranger, and you took me in; what you did to one of these least, you did to me. By the hospitality of one hour the widow who received Elias, and with scanty food, found perpetual sustenance throughout the time of famine, and received a wonderful reward, so that the flour in the jar never failed. Eliseus also, being granted the resurrection of the dead man's pledge, paid back the debt of hospitality." These and many more things Ambrose says. Again St. Ambrose notes here: "Learn, he says, how diligent thou ought to be, so that thou mayest anticipate the guest, lest anyone anticipate thee, and deprive thee of the abundance of a good gift." And St. Chrysostom here: "The old man runs, he says, and flies; for he saw the prey which he was hunting: he did not call servants; as if to say: It is a great treasure, a great business, I ought to bring this merchandise in by myself, lest so great a profit escape." And again: "See the liberality of Abraham: he killed a calf, and kneaded flour. Hear also his alacrity: he does this through himself and through his wife; consider also how far he is from pride: he adores and beseeches. All these things ought to be present in one who receives guests, alacrity, cheerfulness, liberality. Let men hear, let women hear. Men indeed, so that they may thus instruct their wives, that if ever spiritual gain should come, it be not accomplished through servants, but let them do all things through themselves; but women, so that they may hasten to help men in such good works through themselves; let them imitate the holy old woman in such old age willingly undertaking labor, and accomplishing the work of handmaids." Truly in the house of the just no one is idle: each one strives to be the first to put his hand to hospitality or a similar pious work. Indeed St. Charles Borromaeus, though he had a large household, so distributed to each throughout the whole day his tasks, and such useful and pious ones, that no one had even a quarter of an hour per day free and unoccupied. Those who lived long with him told me this in Rome. For this reason his whole household was quiet, orderly, holy, bearing fruit like bees. Let Princes and prelates imitate this; for idleness destroys households, especially courtly ones. And St. Jerome, epist. 26 to Pammachius: "He himself (Abraham) washed feet, he himself carried the fat calf on his shoulders from the herd, he stood as a servant to the pilgrims dining, and set before them food cooked by Sarah's hands, he himself fasting."
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THREE MEN. — The Council of Sirmium, Canon 14, wishes the middle one of these three to have been the Son of God; but this was a conventicle of Arians, as Baronius teaches at length, in the year of Christ 357. Note therefore first, that these three men were angels, who formed a human body from air and assumed it, so that they might speak with Abraham. For Paul in Hebrews, chapter XIII, verse 2, and Moses in the following chapter, verse 1, calls them angels. Thus St. Augustine, book XVI of the City of God, chapter XXIX, and others everywhere. The Hebrews and Lyra think that one of these three was sent to announce the birth of Sarah; the second, to overthrow Sodom; the third, to free Lot from Sodom. But not one, but two were sent together, both to overthrow Sodom and to free Lot from it, as is evident from chapter XIX, verses 1, 10 and 16. Thus Abulensis. Second, one of the three, namely the middle one, appeared more illustrious to the others, because he was a superior angel; hence he alone almost speaks here, and is called Lord. The Hebrews, according to Lyra and Tostatus, think that this middle one was Michael, who had Gabriel on his right and Raphael on his left; whom he then sent to overthrow Sodom and to lead Lot out of it, of which in the following chapter. Hence Abraham addresses this one middle one, as if more illustrious than the other two, hears him and adores him. Whence allegorically Eucherius, book II on Genesis, chapter XXVII: "In the three men," he says, "who came to Abraham, the coming of the Lord Christ was foretold, with whom two angels were accompanying, whom many take to be Moses and Elijah; one the lawgiver of the ancient law, who through that same law indicated the coming of the Lord; the other who is to come at the end of the world, to announce the second coming of Christ, and to preach his Gospel." Third, Abraham at the first meeting of these three, thought all three to be men, namely his common guests; for the Apostle to the Hebrews says that he received angels secretly and unknowingly, because namely he thought them to be men, not angels: hence to all three as if to men he washes their feet, prepares and carefully attends to a meal and other things necessary for guests. Thus St. Chrysostom and Ambrose. You will say, how then is it said here that he adored them? I answer, "he adored them," that is, prostrating himself on the ground, he exhibited to them a civil and customary reverence among Orientals. In a similar way he adored the sons of Seth, chapter XXIII, verse 7. Where note, with how much not only charity, but also reverence Abraham was accustomed to receive guests. From Abraham, Apollonius the Abbot learned this reverence, as is found in the Lives of the Fathers; for he himself received brothers coming from abroad, adoring them, and prostrating himself to the ground, and rising up kissed them, and admonished the brothers that they should receive arriving brothers as if they were the Lord: "For," he said, "and to adore arriving brothers, for this reason our tradition has it, so that it be certain that in their arrival the arrival of Christ is had;"; and he adds the example of Abraham. Imbued with this tradition of the Fathers, St. Benedict prescribes: "To all coming or departing guests, with bowed head, or with the whole body prostrated on the earth, let Christ in them be adored, who is also received." Fourth, Abraham, in dealing with these three, gradually from their splendor, speech, majesty and other signs, and from the instinct of God, recognized them not to be men, but angels, legates of God, indeed to hold the place and person of God, especially the middle one who speaks in the person of God, and is always called "Jehova," which is the proper name of God, to whom latria is due. In a similar way a legate of a king can be honored in two ways, first, as a legate, second, as a king, whose person he has assumed and represents, so that not so much a legate, as a king in the legate is considered to be honored and revered, just as the Saints are represented and honored in their image: for the legate is a living image of his king. Fifth, these three symbolically signified the holy Trinity, and the middle one signified the divine essence, common to the three persons. Thus St. Ambrose, Eusebius, Cyril; hence Abraham saw three, and adored one, as the Church sings. Hence it follows, that Abraham adored these angels, as angels and legates of God, first with dulia, second, recognizing them to represent God and the holy Trinity represented in them, he adored with latria, as St. Augustine teaches; for he who appears here and speaks with Abraham is always called "Jehova," which is the proper name of God, to whom latria is due.
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LET THEM BE WASHED. — Allow me, or rather I myself (as St. Augustine insinuates, sermon 70 On the Seasons, and St. Jerome, epistle 26 to Pammachius) to wash your feet for you. Abraham, turning from the middle one, whom he first addressed, converts himself and his discourse to the two on the sides, as we are accustomed to do when we deal with several persons. Note here the custom of Abraham and the ancients of washing the feet of guests, both to remove dirt and to relieve weariness, concerning which I have spoken at 1 Timothy, chapter 5, verse 10. See also William Hamer here, and at length James Gretser in his Pedilavio. You may ask here what kind of feet and what kind of body the angels assume, and in what manner? I answer first, that angels cannot unite to themselves any body substantially, or by hypostatic union, because this belongs to divine power alone; second, angels can assume bodies, uniting them to themselves accidentally, and moving them as if they were alive. Third, although angels can assume the bodies of the recently dead and move them as if they truly lived, as demons sometimes do; yet commonly they fashion for themselves a body from the surrounding air, mixed with denser exhalations, some darker, some brighter, so that they mix and condense both in such a way that they produce solid bodies and true colors and figures of human members, so that the truth cannot be discerned by the eyes. This is evident from the fact that these bodies, when the angels disappear, are immediately resolved into air and vapor. Thus Vasquez, part 1, question 184. From this it follows first, that in such bodies there are not true colors, but apparent ones, such as we see in clouds; second, that an angel in such a body cannot exercise any vital operations common to living things, such as seeing, eating, hearing, feeling, speaking: because for these to be vital, a living and animated body is required, and an angel cannot animate a body, yet he can imitate such operations so that they cannot be detected by us to be false, feigned or shadowy. Third, such bodies are not truly dense and solid, as other bodies are: but appear to be so by the angel's resistance. Vasquez infers from this that these bodies do not have true softness or hardness; and consequently, second, that by touching we can feel that they are not true human bodies, and he proves this from that passage in John 20: "Handle and see, for a spirit hath not flesh and bones, as you see me to have." But this passage does not convince, as I have said there. Just as therefore the angel can exhibit the other accidents of the body, so also the softness and hardness of the human body, more or less by resisting in this or that part, in such a body, so that it cannot be distinguished by man; for just as we can exhibit a hand, an arm, a finger now rigid, now soft and flexible, according as the soul through the spirits, nerves and muscles wishes or does not wish to resist; and just as a hedgehog, or garden pig, which we commonly call a hedgehog, can extend or retract its spines like thorns: so also can an angel. That this is so is evident: for the angels permitted themselves to be touched, when Abraham here washed their feet, as is clear from verse 5; and when they seized Lot by the hand and led him out of Sodom, chapter 19, verse 16.
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A MORSEL OF BREAD. — He invites them modestly to bread alone, when he prepares for them a splendid feast, as is evident from what follows; yet frugal, after the manner of that age; for here you do not read of partridges, capons, deer, etc. A similar instance is at chapter 31, verse 34, and elsewhere. Thus Plato reproves the luxury of Aristippus in buying fish. Phocion, rebuking his son Phocus, who had purchased more provisions than usual, threatened him thus, that if he ate or gorged more than according to nature, he would suffer fitting punishment. By the law of C. Fannius the Consul, it was introduced that among the Romans nothing of poultry, except one hen which was not fattened, should be served; and he fixed ten asses for each domestic meal: Macrobius and Gellius are witnesses. Cicero gave praise to Q. Crassus and Q. Scaevola not for mere elegance, but for much frugality mixed in: "Crassus," he says, "was the most frugal of the elegant, Scaevola the most elegant of the frugal." M. Cato drank the same wine in his praetorship and consulship as the laborers: he procured his supper from the forum for thirty asses, and he said he did this for the sake of the republic, so that his body would be robust for enduring military service. Therefore — that is, so that you might honor me, by using my hospitality; or, as others say, as if to say, it is by God's providence that it has come about that at this hour of dining you have your journey through me, so that you might experience my hospitality, and thus you would be gratifying not so much yourselves as me, who am wonderfully delighted and nourished by guests and hospitality.
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THREE MEASURES. — "A measure," or, as the Hebrews speak, saa, is a kind of measure for dry goods, equal to the bath, which is for liquids; our Interpreter elsewhere translates it as a modius; since therefore three modii, or three measures made one ephah or epha, as is clear from Ruth II, 17, just as ten ephahs made one cor, which contains thirty modii, as is clear from Ezech. XLV, 11, it follows that a measure was a third part of an ephah, and a thirtieth of a cor. Moreover, this modius, or measure of the Hebrews contained three Attic modii, as is gathered from Josephus lib. XV Antiq. cap. XI. The Italian modius, however, contained one and a half, as testified by St. Jerome in Matthaei cap. XIII, and Josephus IX Antiq. cap. IV. Cakes baked in ashes. — Which are broad and flat, without fermentation, baked immediately outside the oven under ashes: so that in this way we might at once relieve the hunger of the guests. Note: The Hebrews formerly, as even now the Saracens and Moors almost all do, who are similar to the Hebrews in language, habit and rites, daily kneaded flour in an earthen vessel and shell, and from it baked bread each day, either in ovens, or on a griddle, or in a covered pan, surrounded on all sides with coals and ashes: both so that the bread might be fresher, and so that it might be prepared at hand and ready — when guests arrived. Whence there is frequent mention in the Scriptures of bread baked in ashes, which the Hebrews call ugga, as if to say scorched. Tropologically, concerning the office of Abraham and Sarah, that is of spirit and flesh in divine things and promises, St. Gregory discourses, lib. IX Moralium cap. LI: "Sarah," he says, "hearing the promises of God laughs, but laughing is corrected, and being corrected is at once made fruitful: because when she ceases to have confidence in the care of her flesh, contrary to hope she receives from divine promise what she doubted she would have from human reason; whence also Isaac is well said, that is laughter, because when the mind conceives confidence in hope from on high, what else does our mind produce but joy? Care must be taken, therefore, lest either the care of the flesh exceed the bounds of necessity, or in what it moderately executes, it presume of itself," etc.
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HE STOOD BY THEM, — as ministering and urging his three guests to dine well. UNDER THE TREE. — St. Augustine, sermon 66 De Temp.: "The tree," he says, "Abraham dwelt under, under which there was established some sort of shelter, narrow indeed for a man, but sufficient for majesty. For a worthy palace for God devout faith depicted, in which divine majesty was to dine."
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And when they had eaten. — This eating of the angels was not true, nor vital, because it was not done by an informing soul, but by an airy body assumed by them assisting; the angels therefore conveyed food within the body assumed by them, and there resolved it into air, just as the sun resolves and consumes the moisture of the earth into vapor, and does not convert it into itself. Thus Theodoret. See the remarks on verse 4. It is otherwise with Christ, who after his resurrection truly ate with the Apostles, but in a manner similar to these angels, he resolved the food eaten by him into air; for a glorious body is not nourished by food. Thus St. Thomas I part., Quaest. LI, art. 2, ad 5.
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To whom (Abraham) HE SAID — one for three, namely the middle one more illustrious than the others, who was especially sent for this; for the other two afterwards went to Sodom to destroy it, as is clear from verse 22. I WILL COME TO THEE AT THIS TIME, — next year, at this same day and hour, as the Septuagint has it; therefore that he returned to Abraham is certain: for he promises this here, although that he actually performed it is not narrated in what follows. LIFE ATTENDING. — With thee living, and Sarah vigorous and rejoicing; it is Hebrew, according to this time of life, that is, as the Chaldean translates it, at this time when you will be alive; for they do not speak of their own (since they are angels, concerning whose perpetual life there can be no doubt), but of Abraham and Sarah's life and safety, and they pledge this here to both, and with it offspring, as if to say: You will live then, and you will have a son. Wherefore Abulensis does not rightly explain thus, "life attending," that is, if life should remain for both you and me, as if the angel spoke doubtfully of his own life, as a man, who is doubtful about his future life; for certainly the angel promises here that he will return to Abraham and Sarah, and certainly promises them offspring, and consequently pledges certain life to both; therefore every doubt both of offspring and of life is excluded.
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Womanly things to cease, — the menstrual flow to cease, which is necessary for conception.
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HE LAUGHED SECRETLY. — In Hebrew, Chaldean and Greek it is, he laughed within himself: he laughed as at an impossible thing, namely that an old woman and a barren one would give birth. Thus St. Augustine here, Question 36. For laughter is a kind of refutation, says Plato in the Gorgias. Hence the angel also reproves her laughter, as if proceeding from doubt or distrust, when he says: "Is anything difficult for God?" St. Ambrose, however, thinks that this laughter of Sarah was an indication of the future mystery rather than an argument of unbelief: "For she laughed," he says, "not yet knowing what she was laughing at, which was to be the public joy she would have in Isaac." But what I said before is more true. My lord, — my husband Abraham. Like Sarah, good wives should revere their husbands and call them lords, as St. Peter admonishes in his first epistle, chapter III, verses 5 and 6.
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And the Lord said, — namely that angel in the middle representing the Lord, as I said at verse 2. By this saying the angel, revealing the secret laughter of Sarah, shows himself to be not a man, but an angel or God. Whence for what follows: "Is anything difficult for God?" the Chaldean translates, shall the word be hidden from the face of the Lord? for in either way the Hebrew פלא pala can be translated.
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Men — those three angels, verse 2.
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Lord — the angel in the middle, more illustrious, representing the person of God. CAN I HIDE — In Hebrew hamecasse, "shall I hide?" My love and familiarity do not permit me to hide these secrets of mine from my friend Abraham, so dear to me, especially since I know that he, understanding this decree of mine concerning the destruction of the Sodomites, will pray for them. I wish therefore by this revelation to give him matter for charity and prayer, and at the same time to show how much I attribute to his prayers, and on the other hand I wished to make clear how great was the perversity and corruption of the Sodomites, in that not even ten just men were found in it, so much so that Abraham did not dare to pray further for them.
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Since he is to be. — It is an argument from the greater, as if to say: I have adorned Abraham with so great a benefit of such great posterity and blessing, therefore it is fitting that I do not deny him so small a benefit, namely the revelation of my secret. A MOST MIGHTY. — In Hebrew atsum, that is bony, as Aquila translated it, that is strong (like bone), as Symmachus translated it, that is great in number, as the Septuagint translates it: for the strength of a people consists chiefly in its multitude.
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FOR I KNOW. — This is the second reason moving God to reveal his secrets to Abraham, namely that by them, namely by the punishment of the Sodomites, he wishes to instruct Abraham's descendants, so that they may beware of their sins, lest they be similarly punished. THAT THEY MAY DO JUDGMENT AND JUSTICE — that they may live rightly and justly: for "judgment" signifies that which by the judgment of God and of the wise is right, just and holy. Thus Vatablus. THAT THE LORD MAY BRING UPON ABRAHAM. — It can also be translated from the Hebrew, upon Abraham. God speaks here of himself in the third person. For the sense is: That I may fulfill what I promised to Abraham, namely that I may exhibit them to his descendants.
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THE CRY OF THE SODOMITES. — It is a prosopopoeia, as if to say: The sins of Sodom were so enormous and shameless (for this is what cry signifies, says St. Augustine), that they are publicly and everywhere in the mouth of all, and so their fame (as Vatablus translates it) spread in heaven by the angels, has reached me: nay, their very sins, as it were accusers, have ascended to me in heaven, and cry out against them.
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I WILL DESCEND AND SEE. — God descended through these two angels, who likewise represented God; a third, namely a middle, more illustrious angel sent them into Sodom. From this place the First Lateran Council, cap. VIII, admonishes judges not to believe accusations easily, but to examine and inquire into them slowly and carefully like God, before condemning the accused; for, as Seneca says, lib. II On Anger: "Time reveals the truth, and punishment delayed can be exacted, but once exacted cannot be recalled." The same ought to be done by each person, lest he easily believe accusers or detractors. For it is the mark of a small mind to become angry quickly and to believe rumors. Often indeed malice gives the beginning to an evil rumor, and credulity gives it increase. "God," says Philo in On the Confusion of Tongues, "is said to descend to see, who before all things are done foresees them to be most manifest by day, so that we may be taught that no man can make a conjecture about absent and future and uncertain things; but he ought first and chiefly to look ahead: for certain sight ought to be employed as a witness rather than fallacious hearing." And St. Gregory, lib. XIX Moral. cap. XXIII, expounding those words of Job, cap. XXIX, vers. 16: "And the cause which I knew not, I searched out most diligently," thus says: "God, when all things are naked and open to him, punished the evils of the Sodomites not by hearing but by seeing." Hence St. Chrysostom commends Prelates not to define anything on account of the rumors of the common people alone: "Do not," he says, "judge from your suspicion, before you learn whether the matter is so; nor blame anyone; but rather imitate God, who says in Gen. XVIII: I will descend and see." The lapse of the Emperor Theodosius in a hasty sentence and the slaughter of the Thessalonians is well known, for which the admonition of St. Ambrose afterward caused him such repentance; and that of David concerning Mephibosheth, II Reg. XVI, 4, compared with II Reg. XIX, 27. God speaks and acts here in the manner of our judges, who inquire into the matter at close hand and inspect the thing, as I have said. For God before experience knows all things from eternity. Note: God took this experience, in the following cap. vers. 5, when he presented himself through these two angels to the Sodomites in the form of two men, who were immediately sought by them for lust. Note secondly, that there were many sins of Sodom, but the principal ones were idleness, gluttony, pride, inhospitality, cruelty, contempt of God, and from these was born so monstrous a lust, Ezech. XVI, 49, as I have said cap. XIII, vers. 13.
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AND THEY TURNED. — From this place and from the following cap., vers. 1, it appears that two angels departed from Abraham to Sodom, but a third remained still with him; whence Moses adds concerning him (says the Chaldean) "before the Lord"; for Abraham prays to him even to the end of the chapter, that he spare Sodom; whence when the prayer and conversation are finished, that third one departed from Abraham and disappeared, as is evident vers. 33.
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WHO JUDGEST ALL THE EARTH — who art most just judge, the norm of justice, and judge of the judges of the earth.
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IN THE MIDST OF THE CITY — in the very city; for this is what this Hebraism signifies here. By this city or metropolis, namely Sodom, understand the whole Pentapolis; whence if God had found ten just men in the whole Pentapolis, he would have spared the whole Pentapolis. Thus Abulensis. "Whence," says St. Ambrose, "we learn how great a wall a just man is to his country, how we ought not to envy holy men, nor rashly detract from them. For their faith preserves us, their justice defends us from destruction; Sodom also, if it had had ten just men, could have not perished."
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I HAVE BEGUN. — To begin in Scripture often signifies to desire, to wish, to long for, to attempt, to prepare, to undertake; for this is the Hebrew hoalti. Whence the Hebrews word for word have: "I desire or long to speak to the Lord, although I am dust and ashes," namely most vile and abject. Thus Vatablus. Recognize therefore, O man, O prince, especially before God in prayer, that you are dust and ashes: know yourself. St. Augustine, lib. XIII On the City of God, cap. VIII, relates that Alcibiades, born in the highest station, when he came to know himself from the discourse of Socrates, and that there was nothing between himself and any porter, wept and asked that virtue be given to him. "Know," says the Author of the book On Spirit and Soul in St. Augustine, cap. LI, "that you are a man, whose conception is guilt, whose birth is misery, whose life is punishment, whose death is necessary; attend therefore carefully to what you do or ought to do;"; and St. Bernard in Verse: "Whence does man take pride, whose conception is guilt, Whose birth is punishment, whose labor is life, whose death is necessary?" Most excellently St. Aegidius, companion of St. Francis: "Humility," he says, "is like lightning, which indeed strikes, but leaves no traces after it; so indeed humility dissipates all sin, and yet makes man to be nothing in his own eyes." By this Abraham became dear and a friend to God; for, as St. Louis, Bishop of Toulouse, used to say: "Nothing is so pleasing to God as if we, great in the merit of life, are lowest in humility, since a man is so much more precious to God as he is more vile to himself for God's sake."
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I WILL NOT DESTROY IT FOR THE SAKE OF TEN. — Here God instilled in Abraham fear and shame, lest he proceed further in his petition to four, who were truly only in Sodom, namely Lot, his wife and two daughters, as St. Chrysostom says: for all of them, as it were guilty, were consumed by heavenly fire in Sodom. God did this lest if he offered less and He Himself refused, it would sadden Abraham; for He had decreed absolutely to destroy these four cities; for already the measure of the sins of Sodom was filled up, indeed it overflowed. You will say: Why did not God at least permit Abraham to descend to eight or five, so that he might ask that the Pentapolis be spared for the sake of eight or five just men? Abulensis responds, because in the Pentapolis there were easily seven or eight just men; for if there were four just men in Sodom, in each of the remaining cities there would easily have been found one just man; and since there were four, there would have been eight just men in all in the Pentapolis. If you object: Did then these four just men burn up with the impious in the Pentapolis? Abulensis responds, not at all, because just as Lot with his wife and daughters departed from Sodom, so these other four just men departed from their cities, and the whole Pentapolis, either by the warning of angels, or by God's instinct before its destruction. But this is to conjecture and divine. Since therefore all the Pentapolitans, except Lot with his, and except the inhabitants of the city of Segor, were struck down and consumed by heavenly fire, as it were by a sudden thunderbolt, it is clear that all were equally impious. I respond therefore that Abraham did not descend below ten, both because he had said in the preceding verse that this petition of his would be the last: for since he had descended so many times by diminishing, he did not dare to descend more often, lest he be importunate to God, and move Him to disgust or anger; and because Abraham descended continuously from forty down to ten, by tens. In the same manner and congruity, he ought to have descended from ten to one or none. Finally, because he thought that ten just men could easily be found in the Pentapolis. But why did Abraham not remember Lot his nephew, why did he not ask that he be snatched from the common calamity? Did Moses pass over this as a clear matter? or because he knew him to be just, did he trust that he would be freed? Morally St. Chrysostom teaches here, homily 42, how much in price the just ought to be held, even if outwardly vile and poor, since God spares wicked cities and provinces for their sake: for they are the bases and columns of the commonwealth. Such was David, of whom God said to Hezekiah: "I will protect this city, and will save it for the sake of David my servant," IV Kings XIX, 34. Such was Elias, who had only a mantle, and was clothed in purple; Achab in his mantle had need of that mantle. The mantle of this prophet shut up heaven, and stopped the descent of rains. And the tongue of the Prophet was a bridle to heaven: but he was clothed in purple, and went about with a diadem seeking the Prophet. Hence of him and the like Paul says: "They wandered about in sheepskins, in goatskins, needy, distressed, afflicted, of whom the world was not worthy," Hebrews XI, 37. "So that it should not be doubted that by their merits the world still stands," says Rufinus, Preface to book II of the Lives of the Fathers.
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AND THE LORD WENT. — One angel here, when the conversation with Abraham was finished, disappeared; but the other two proceeded to Sodom, as is evident from the following chapter, verse 1.
Machine translation from the Latin, not reviewed.
18:1
v. 1 « Apparuit autem ei Dominus zn convalle Mamóre », apud quercetum Mambre, cf. 13,18; 15,13, « sedent? in ostio tabernaculi sui in ipso fervore diei », tempore meridiano, cf. 1 Reg. 11,11; 2 Reg. 54,5 : « non iam in usu noctis, non in aliqua spirituali solummodo visione, sed lumine huius solis, in aspectu oculorum » (Rup.). Cf. simili ratione 19,1 Lot sedentem in foribus Sodomae vespere eiusdem diei.
Arg. — Continuantur acía Lot, quae fuerant usque ad 13,11 et cap. 1& producta. Neque tamen haec a fide Abraham sunt aliena sed ei, velut luci umbra, adaptantur. Ut sc. fide praefulget Abraham, ita Lot totus mundanus est et fide exigua. Nulla Dei vocatione inductus, sed soli ubertate illectus apud Sodomitas sedem fixerat. Eorum cap. 14 stragi commiscebatur, nunc communi cum illis excidio vix non absorbetur. Igitur Dominus duobus comitantibus angelis iisdem, qui postea Lot e ruina essent servaturi, specie viatoris Abrahae apparet et, iterata filii e Sara nascituri promissione et tempore partus accuratius praenuntiato, consilium delendae Sodomae pandit, concessa Abrahae supplicanti, si decem iusti reperiantur, urbis salute. Mox angeli illi duo Sodomam ingressi civiumque pravitatem ipsi experti, Lotum educunt, concessa eius precibus urbis Segor incolumitate. Qui ne tum quidem Abrahae recordatus et in loco exsecrabili moratus, e filiabus prolem nanciscitur incestuosam , Moabitas et Ammonitas. Pericopen sat lubentes iahvistae concedunt, eidem sc. narratori, cui actorum Abrahae summam attribuunt. De 19,99 vide infra. Cap. XVIII. Haec apparitio brevi post praecedentem accidit (Fup.), ut patet conferenti 17,21 cum 18,10; certe Sara nondum conceperat, quod eius risu probatur.
18:2
v. 2 « Cumque elevasset oculos, apparuerunt ei tres viri stantes prope eum ». Y5y :ipso sedente, stantes illi erant super eum (cf. 1 Reg. 22,6 et Di//m.), ut ipsi ad eos esset suspiciendum. Stabant modeste exspectantes , ut invitarentur (De/.). Non describuntur « ex improviso apparuisse » (Hwgo), sed ex improviso esse conspecti &b eo, qui oculos ante demissos habuisset : E! elevavit oculos suos et aspexit, et ecce tres viri (Hebr.). Abraham eos primum utique homines esse putavit atque ut tales hospitio excepit (CArys.), ob hospitalitatem laudatus ab Amór., Chrys. aliisque. Trium unum postea Abraham Dominum esse agnovit : cur autem adiuncti alii duo? Quia hi duo angeli (Aug.; cf. 19,1) Sodomam erant mittendi, neque enim Dominus reprobam illam civitatem invisurus erat atque suo adventu honoraturus. « Quos cum vidisset , cucurrit in occursum eorum de ostio tabernaculi et adoravit in terram », qui modus erat salutandi consuetus.
18:3
v. 3 « Et dixit : Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum ». Licet iam Targumzm iudicaverint, Abraham h. 1. Deum agnovisse, et licet item Masor. ^XiN, punetaverint, non vero YN, tamen consentiunt interpretes, vocem ad unum hospitem humanum referri : domne mz. Non referri ad Deum perspexerat Sam. , sine sufficienti tamen ratione alloquium ad tres dirigens : domni mei... ves- (ris... transeatis. Ad unum dirigitur alloquium ideo sane, quod unus appareret ceteris illustrior (Chrys., Ca?.) ; non tamen semper ad unum, quia quae dicebantur reapse pro tribus dicebantur. Tres v. 5 invitationem tribus oblatam acceptant (contra LXX), tres v. 9 de uxore urbane quaerunt (item contra LXX), postea inde a v. 10 unus loquitur, qui illico v. 13 sqq. Dominus appellatur et sine dubio tum etiam Dominus agnosci coeptus est. In his omnibus demum observa, quam fuerit Abraham homo cultus, urbanus, minime vero rudis pastor. v. kh « Sed afferam » — Hebr. afferatur, sc. à servis — « pauzillum aquae, et lavate pedes vestros et requiescite sub arbore » innixi cubitibus, cf. Am. 6,4. Utrum Gen. 27,19; Iud. 19,6 demonstret (Kn.), fuisse etiam moris epulis assidere, quin cubitibus inniterentur, minime liquet.
18:5
v. 5 « Ponamque buccellam panis », — quaecunque offert Abraham, minima esse urbane praetendit; loquitur de buccella panis, opimum producturus prandium — « et confortate cor vestrum. Postea transibitis. Idcirco enim declinastis ad servum vestrum ». Calm. : «Ideo hae hora prandendi venistis ad me, ut me tanto honore excipiendi vos hospitio et convivio dignaremini ». Verum hoc fere dissonat ab exquisita ceteroqui Abrahae .urbanitate. Quare praeplacet Bon/r. : Ideo enim, ut reficeremini à me, inscii quidem ipsi sed providente Deo, ad mea tentoria declinastis. « Qui direrunt : Fac, ut locutus es ».
18:6
v. 6 « Festinavit Abraham in tabernaculum ad Saram dixitque ei : Accelera, tria sata similae commáisce, et fac subcinericios panes ». "ND, hic apud LXX pqétpov, alias otov, tertia pars unius epha, creditur aequare 13: 13 lit. (Schrader ap. Riehm); certe tria sata abundantem pro tribus viris efficiunt refectionem : verum Hebraeos hospitibus amplam cibi copiam proposuisse, collige inter alia ex Iud. 6, 19; 1 Reg. 9, 24. — nap est farina tenuis cuiusvis generis (cf. Num. 5, 15), eademque é$t significatio noD (cf. Ex. 29, 2) : utramque vocem simul LXX reddunt oz(494Aco;, quod tenuem tritici farinam designat. — Hanc depsere iubetur Sara atque efficere T3 , qui sunt panes tenues et rotundi (cf. Ex. 12, 39) subceinericii.
18:7
v. 7 « Ipse vero ad armentum cucurrit, et tulit ande vitulum tenerrimum et optimum », 1. e. pinguem, « deditque puero , qui festinavit et coxit illum ». v. 8« Tulit quoque butyrum », seu potius lac coagula- Hi nomadum in oriente etiamnum mores. Assurgit vir, ubi hospitem appropinquantem cernit; quodsi is sit dignior, occurrit venienti, coram illo prosternitur eumque humanissime invitat. Lavantur pedes. Pinsitur a mulieribus panis, quod citissime fit : farina sc. aqua conspergitur, pinsitur, lapidibus calidis imponitur, cineribus contegitur. Pro clariore hospite agnus mactatur aut hoedus, pro clarissimo vitulus. Carnes coctae butyro liquefacto pro iure condiuntur. Post carnes offertur lac. Qui vero hospites excipit, nunquam cum illis epulo accumbit, sed reverenter adstat. Cf. Vigourouz, La Bible I. 440 sqq. Post epulum ad colloquium proceditur.
18:9
v. 9 « Cumque comedissent, dixerunt ad. eum : Ubi est Sara uxor tua? Ille respondit : Ecce tn tabernaculo est ». v. 40 « Cut dixit » : — abhinc iam unus loquitur, quem ex dictis mox Dominum agnoscit Abraham — « Hevertens veniam ad te tempore isto, vita comite , et habebit filium Sara uxor tua. ». Reversus concipi potest Dominus, quando 21,1 Saram « visitavit », non utique per visionem. | fuerit vita comitata; haec autem &v0pozoná0w;, quomodo et caetera ». Sed is sensus omnino esse non potest. Ceterum Vulg. Syr. videntur aliquid legisse. quod Hebr. ignorat : mn nNTA Dn72. ELLXX : zazk tbv zatgbv voUrov sl; Ópas, QYTYT2D niNSA T2. Fortasse expressio similis fuit eius, ad quam provocavere Sa, Calm. 4 Reg. 4, 16: an ny» mma 1*5. « in tempore isto et in hac eadem hora, si vila comes fuerit, habebis in utero filium ». Verum, qualiscunque tandem Gen. 18, 10 lectio fuerit, cum duos habeamus textus, qui expressionem ;1'1 y2 adhibent quoad infantem in utero habendum, probabilior apparet expositio Ariae Montani (ap. Bonfr.) : « quo tempore foctus erit vitalis »; seu potius tempus vitae intelligendum est illud, quod a natura exigitur ad foetum conceptum ad maturitatem perducendum. Del., Dillm. vertunt : tempore hoc reviviscente, i. c. post annum. Sed 1*1 non est reviviscere, neque Hebraeis ostendi potest usitatus fuisse ille tropus de tempore reviviscente.
18:10
« Quo audito Sara risit post ostium tabernaculi ». Vulg. risum anticipat ex v. 19. — Heór. Et Sara audiens ad ostium tabernaculi, et ipsum erat a tergo ipsius, sc. loquentis. Sed Sam. LXX : et. ipsa etc.
18:11
v. 11 « Erant autem ambo senes provectaeque aetatis, et desierant. Sarae fieri muliebria ».
18:12
v. 19 « Quae risit occulte dicens : Postquam consenui et dominus meus vetulus est, voluptati operam dabo? »
18:13
v. 13 « Dixit autem Dominus ad Abraham : Quare risit Sara dicens : Num vere paritura sum. anus? » Unica ratio esse posset, quod id Deo esset effectu impossibile.
18:14
v. 14 « Numquid Deo quidquam est difficile? Iuxta condictum » tempus « revertar ad te hoc eodem tempore vita comite, et habebit Sara filium ». Cf. v. 10. Concedunt Saram risisse culpabiliter non tam quod viro illi loquenti non crederet, nam eum esse Dominum fortasse nondum satis perspectum habebat : sed e cap. 17 narratis debebat scire, se (ilium esse habituram. Cf. Est.
18:15
v. 15 « Negavit Sara dicens : Non risi, timore perterrita. Dominus autem : Non est, inquit, ita, sed risisti ». Ambr. : « Sicut visitatio Domin1 timentibus exhibetur, ita etiam impiis poena peccati reponitur ».
18:16
v. 16 « Cum ergo surrezissent inde verit, direxerunt oculos contra Sodomam ; et Abraham simul gradieba- (ur. deducens eos ».
18:17
v. 17 « Dixitque Dominus : Num celare potero Abraham » — LXX Syr. addunt servum meum : « hoc postulat lex amicitiae, ut secreta communicentur » (Menoch.) — « quae gesturus sum? » « Mira exordientis dignatio, qua Deus hominis et excitare attentionem et captare quodammodo curat benevolentiam ! Quippe qui ab eiusdem auditoris sui quibusdam laudibus suum sic inchoat sermonem » (Rup.). « Num convenit, fas est, ut celem? » (Bonfr.). His attentio Abrahae sollieitatur, quo postea ad intercedendum sit pronior. Iam sequitur prima non celandi ratio v. 18 : « cum » certissime (Hebr.) « futurus sit in. gentem magnam ac vobustissimam, et benedicendae sint tn illo omnes nationes terrae? » « Majora haec promisi Abrahamo : cur, quod minus est, secretum hoc tegam? » (Menoch.). Iam alia introducitur ratio communicandi secreti , illis verbis Sc?o enim, seu potius Scio enim eum (Hebr.), perspectum illum habeo (cf. Am. 3,2; Os. 13,5), sc. eum etiam intrinsece esse dignum, cui tale secretum communicem : ea enim est ipse virtute, ut non solum perseveraturus sit ipse in meo obsequio, sed posteros item suos in eodem sit confirmaturus. Idque perspectum habeo non solum ex infallibili divinae praescientiae, quo futura praegnosco, iudicio, sed simul e prudenti illa neque fallenda aestimatione, quam ex intime perspecta eius virtute de eiusdem virtutis maturitate et stabilitate habeo.
18:19
v. 19 « Sczo enim, quod praecepturus sit filiis suis et domui suae post se, ut custodiant viam Domini », i. e. verum Dei cultum (Menoch.), « et faciant iudicium et sustitiam », mandata Dei custodiant. Sequens incisum caret copula ideoque prioribus aptius subordinatur; in memoriam revocat promissiones Abrahae factas (numerosae posteritatis, regum ex ipso nascendorum etc.) tamquam fidelis obsequii mercedem : « w«£adducat Domnus propter Abraham [omnia] quae locutus est ad eum ». oy verüt Vulg. propter; si vertas super (LXX), erit Abraham intelligendum do patriarcha eiusque posteritate. — Kn., premens significationem "VN T5, ea, intentione quod, 1**ny'i explicat : eum cognovi (germ. : ich habe seine Bekanntschaft. gemacht ; gall. : j'ai fait sa connaissance), eum intime mihi adiunxi. Malim equidem illam coniunctionem accipere sensu nonnihil latiore eo respectu quod, quam verbum y"? premere tam violenter.
18:20
v. 90 « Dixit taque Dominus : Clamor Sodomorum et Gomorrhae multiplicatus est, et peccatum eorum aggravatum est nimis ». Clamor non intelligitur ab ipsis veluti peccatis profectus (Bonfr., Menoch.), secus enim non posset illico dici : « Videbo, utrum clamorem, qui venit ad me, opere compleverint ». Neque intelligitur profectus ab iis hominibus (CÀrys.), qui peccatis illis nefandis opprimebantur et iniuria afficiebantur (cf. Gen. 4,10); quodsi enim supponatur ibi fuisse numerus virorum violenter oppressorum , hi sane iusti habendi erant autcerte minus rei. Ergointelligatur oportet clamor deSodoma (Dillm.); neque subtilius inquiri oportet, à quibus hic clamor seu haec accusatio profecta esse supponatur. Neque tamen sola accusatio ad Deum pervenit, sed illa item peccata exsistere, imo eorum pondus auctum esse vehementer, apud Deum constat : illud unum superest definiendum, an peccatores mensuram a Deo praestitutam impleverint. Haec omnia, uti patet, dicuntur &áv0pezouopouoz : si Deus specie hominis se videndum praebet, non est cur non etiam humano more inspiciat, consideret, imo dubitet.
18:21
v. 21 « Descendam et videbo, utrum clamorem , qui venit ad me , opere compleverint ; an non est 1ta, ut sciam ». Hebr. : clamorem , qui venit ad me , an fecerint consummationem , i.e. omnino. Facere consummationem alias significat destruere rem (ler. 4,27 etc.), hic complere mensuram : Deus sc. praedefinivit certam peccatorum mensuram, ante quam completam poenam exitialem non infligit, cf. 15,16. Quod Deus humano more fingat, se in causam penitius velle inquirere, id etiam ideo facit, ut Abrshamum moneat intercessioni adhuc esse locum (CÀrys.). Exemplum autem illustre dat iudicibus, quam accurate debeant in causas reorum inquirere (Ephr.), et hominibus generatim , quam studiose debeant a iudiciis temerariis cavere (Amór.). Secundum puncetationem Masor. ultimum incisum ita construe : aut, si non (compleverint) , discam. Yta illa duo verba videbo et sciam (aut discam) coordinantur.
18:22
v. 22 « Converteruntque se inde et abierunt Sodomam ». Ex 19,1, ubi « duo angeli » etiam articulum habent, licet inferre duos hic reapse ab Abraham secessisse (Caim.). « Abraham vero adhuc stabat coram Domino ». Pulchre Vat. : « Primum dicit Moses viros ulterius progressos esse, significans sermone finito valedixisse Abrahae, ut domum rediret. Deinde subiicit, Abraham stetisse coram Domino, ut solent qui dimissi non statim abeunt; eo quod aliquid adhuc dicendum vel agendum restet ».
18:23
v. 23 « Et appropinquans ait : Numquid perdes iustum cum impio? »
18:24
v. 9& « Si fuerint quinquaginta iusti in civitate » Sodoma, — pro hac sola explicite rogat (cf. v. 26 et Per.), quia de Lot est maxime sollicitus; sed si caput Pentapoleos salvum fuisset, salvae mansissent el reliquae urbes — « peribunt simul? » Hebr. : numquid perdes? sc. aut civitatem, aut illos iustos. « Et non parces loco illi propter quinquaginta 1ustos , si fuerint in eo? »
18:25
v. 95 « Absit a te, ut rem hanc facias et occidas iustum cum impo fiatque z2ustus sicut impius ». Nititur praecludere exceptionem, paucos iustos plurimis impiis admixtos iuste communi eum illis ruina obrui (Caz.). « Non est hoc. tuum : qui iudicas omnem terram , nequaquam factes iudicium hoc ». Hebr. nervosius : Iudez totius terrae non faciet iudicium? « Nonne par est et aequum, ut tu, qui iudex es universae terrae, recte iudices? Ne. sc., Domine Deus, male audias apud impios'et infideles » (Va£.). « Unde discimus, quantus murus sit patriae vir iustus, quemadmodum non debeamus invidere viris sanctis nec temere derogare. Illorum etenim nos fides servat, illorum iustitia ab excidio defendit. Sodoma quoque, si habuisset viros decem iustos, potuit non perire » (Amóbr.).
18:26
v. 26 « Dixitque Dominus ad eum : S4 invenero Sodomis quinquag?nta 1ustos in. medio civitatis, dimittam omni loco propter eos ». v. 9/1 « Respondensque Abraham ait : Quia semel coepi, loquar ad Doiminum meum , cum sim pulvis et cinis ». « Scio quidem me pulverem esse et cinerem ; sed sicut hocscio et manifeste scio, ita neque illud ignoro, multam esse tuae clementiae magnitudinem » (Chrys.). Nota consonantiam vocum ^3N* 327, et cf. Iob. 30,19.
18:28
v. 28 « Quid si minus quinquaginta tustis quinquefuerint? Delebis propter quadrag inta quinque universam urbem? » « tamquam absonum sit, propter defectum quinque delere tantam multitudinem » (Cai.). « Et ait : Non delebo, 8t invenero ibi quadraginta quinque ».
18:29
v. 299 « Rursumque locutus est ad eum : Sin autem quadraginta 1bi inventi fuerint, (guid factes|? » « Hactenus usus fuerat rationibus tamquam ad persuadendum : modo non audet rationem aliquam adiungere » (Ca?.). Praeterea manet prior ratio, propter defectum quinque non videri delendam tantam multitudinem. « Ait: Non percutiam propler quadraginta ». Porro « quia paratum invenit ad misericordiam , non iam paulatim diminuit neque quinque iustos detrahit, sed decem » (Chrys.).
18:30
v. 30 « Ne, quaeso , inquit, indigneris Domine, si loquar : Quid , si ibi inventi fuerint triginta? Respondit : Non faciam, si invenero ibi triginta ».
18:31
v. 94 « Quia semel , ait, coepi, loquar ad Dominum meum : Quid , si ibi inventi fuerint viginti? Ait : Non interficiam propter viginti ».
18:32
v. 32 « Obsecro , inquit, ne irascaris, Domine, si loquar adhuc semel : Quid sd inventi fuerint ibi decem? Et dixit : Non delebo propter decem ».
18:33
v. 33 « Abittque Domnus , postquam cessavit loqui ad Abraham », praecidens opportunitatem continuandarum precum. Ex verbis 19, 29 « recordatus Abrahae » minime sequitur, quod vult Es/., Abraham multis adhuc precibus exorasse pro Lot. Cuius salutem Deus non rogatus concessit. « Et tlle reversus est in locum suum ». Cap. XIX. Pulchre Ephr. verbis 18,21 « Descendam et videbo » insistens suggerit, duos angelos Sodomain venisse ad tentandos cives, qui si in hospitum iura non tam foede deliquissent, fortasse poenam nondum tulissent, quod aliquid deesse plenae scelerum mensurae (cf. 15,16) videretur. Quare supponit angelos illos pulcherrima forma se spectandos praebuisse. Tentabatur porro simul Lot, eiusque in hospites obsequium factum est salutis occasio. Cf. Hebr. 13,2 : « Et hospitalitatis nolite oblivisci, per hanc enim latuerunt quidam angelis hospitio receptis ».
18:1
… They appear, among others, to Hagar (Gen. 16:7), to Abraham (Gen. 18:1-2; 22:1-18), to Lot (Gen. 19:1), to Jacob (Gen. 28:12). In the Old Testament there is no explicit mention of the creation of the angels, but it is implicit in the fact that the one God …
… "mountain" har, the "low plain" sēphēlāh and the "depression" 'ārabhāh, it designates the region now flat now mountainous, monotonous, furrowed by broad beds of watercourses almost always dry, from Hebron as far as Kadesh-barnea, today 'Ajn Qudeis (cf. Gen. 18, 1; Num. 13, 20). Subsequently, it came to mean the south of Palestine (Gen. 12, 9; 13, 1; Ios. 15, 8; 18, 5).
18:3
… Its most important manifestations may be seen in: Gen. 18, 3-8: Abraham; ibid. 19, 2-3: Lot; Ex. 2, 19-20: Moses; Ios. 6, 23: Rahab; Iudc. 19: the Levite of Ephraim; Job 31, 31-32, etc. Hospitality consisted in having the stranger spend the night …
18:5
… Other precisions: for example, that one verse (Jer. 21:7) has 42 words and 160 letters; that in four verses (Gen. 18:5; 24:55; Num. 12:14; Ps. 36:7) there is a wāw added through the fault of the scribes which must not be taken into account; etc.
18:8
… Hāniṯ). - 1. A very ancient city of Syria, connected with the ports of Aradus (Arvad) and Simyra (Gen. 18:8), mentioned in the list of Thutmose III and occupied by the Hittites, as numerous inscriptions attest.
18:10
… (Gen. 17:16-21; 18:10-14). Indeed, at the foretold time Sarah, now ninety years old, gave birth to a son, who was circumcised on the eighth day and was named Isaac (Jiṣbāq = "he laughs"), not so much in memory of his mother's incredulous laughter (Gen. 18:10 ff.) as because of the joyful laughter that his birth brought to the family (ibid. 21:1-7).
children (Gen. 17:17) without a miracle (ibid. 18:14); they already consider themselves old and advanced in age (ibid. 18:10-13). Abraham at 175 is full of years (ibid. 27:7 ff.). …
18:14
children (Gen. 17:17) without a miracle (ibid. 18:14); they already consider themselves old and advanced in age (ibid. 18:10-13). Abraham at 175 is full of years (ibid. 27:7 ff.). …
18:16
from the heights of Hebron (Gen. 18:16) that Lot be spared from the destruction, the sight of the smoke rising from the city "upon which sulfur and fire rained from heaven" (ibid. 19:24), fit better with the southern part. …
18:18
… All the messianic prophecies bear this imprint (see, for example, Gen. 12:3; 18:18; 22:18; Ps. 2:8; 21:26-29; Is. 2:2; 60:4 ff.; Jer. 3:17; Dan. 2:44; Mal. 1:15). In the New Testament the texts that affirm the universalist character of the Church, the kingdom …
… There Abraham settled, raising an altar there (Gen. 13:18), where he learned of the captivity of his nephew Lot (Gen. 14:13), whom he immediately sought to free, and where he received the promise of a son, Isaac (ibid. 18:18), through the appearance of the three angels. …
… participants with him and through him: "May Japheth dwell in the tents of Shem" (Gen. 9:25 ff.; cf. Rom. 1:16; 11:13-27). Among the Semites he chooses the line of Abraham, who will be "a source of blessing for all peoples" (Gen. 12:1-3; cf. 13:14-17; 17:1-9; 18:18 f.; 22:16 ff.) and makes with him a solemn covenant (ibid. 15:8-21; 17), for whose fulfillment he pledges his omnipotence. …
18:20
… valley of Siddim (ibid. 14:10): Sodom, Gomorrah, Admah, Zeboiim and Zoar (ibid. 14:1); because of the impiety of their inhabitants, they were completely destroyed by divine justice, with the exception of Zoar, where Lot had taken refuge (ibid. 13:13; 18:20; 19:45).
18:22
is also a dogma of faith proposed by the ordinary magisterium and widely attested by Scripture, both of the Old Testament (e.g., Gen. 18:22-32; 20:7: Abraham intercedes for Sodom and will intercede for Abimelech; Ex. 32:11-14; Num. 14:13-20: Moses intercedes for the people; 1 Sam. 7:8 ff.; Samuel; Job 42:8: Job), and of the …
18:23
1. Data of Scripture. - Solidarity already appears in the Old Testament: the salvation of Sodom depends on ten righteous men (Gen. 18, 23-33); the victory of the Hebrew people against the Amalekites at Rephidim is
18:25
… Furthermore, monotheism is already found in the patriarchal times in a very clear manner (Gen. 18:25; 24:3; Deut. 4:35; 39; 6:4). Today less insistence is placed on the various local designations (such as "God of Bethel" in Gen. 31:13 etc.), exploited as signs of a supposed polytheism; …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.