John Chrysostom

Come now, today too, dearly beloved, let us take up the thread of yesterday’s remarks and thus set before you this spiritual meal so that we may once more come to learn, as you heard yesterday, the good God’s ineffable care and considerateness and the patriarch’s remarkable obedience and gratitude. Do you see how the birth of Isaac made Sarah joyful? “She said, ‘The Lord brought laughter to me: whoever hears of it will rejoice with me.’ ” Everyone who hears of it, she is saying, I will convince to be a sharer of my joy. After all, the gift given me by God is wonderful, surpassing human limitations. I mean, who would not be struck, she is saying, to see me feeding and nursing a child in old age after being childless up to this stage of my life? As though surprised and amazed at the event, she added, “Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age?” Since what happened was beyond the bounds of nature, she naturally demands, “Who will let him know?” as if to say, Who will imagine it? Who would entertain such an idea? What mind could grasp it? Is there any reasoning that could invent this happening in every detail? Not so remarkable was the incident of the flood of water gushing from the rock in the desert when Moses struck it with his rod as was this instance of a child being born of a womb already deprived of vitality and a ready flow of milk. You see, for the birth to be known to everyone and bring everyone to acceptance of the marvel, for those who heard of it both then and later, she feeds the child and insists on nursing it. She said, “Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age,” this strange, surprising favor done me in my old age? What is the meaning of “I have borne a son in my old age”? That even without sterility my time of life was sufficient to make me despair of bearing children. But all these obstacles the Lord caused to disappear and has granted me the birth of the child and the flow of milk.

See, I ask you, dearly beloved, in this instance once again Sarah not tolerating the brashness of Ishmael and unable to put up equably with the maidservant’s son being reared with Isaac. So just as she previously wished to check Hagar’s arrogance and in her extreme irritation had her sent packing, so in this case too she wanted to nip Ishmael’s forwardness in the bud. Not bearing to see the son born of grace and of the very gift of God being reared along with that of the Egyptian maidservant, she said to Abraham, “Send away the maidservant and her son: surely the son of the maidservant will not share the inheritance with my son?” Since she realized that she herself was in fact in extreme old age, and she saw the patriarch was well on (after all, they were both advanced in years), she was afraid that in the event of their sudden passing Ishmael would, on the score of his being born of an association of the patriarch, endeavor to thrust himself into his father’s inheritance and become a sharer of it with Isaac. Hence she said, “Send away from here the maidservant and her son.” Let her learn at this stage, she is saying, that the son of the maidservant has nothing in common with my son, Isaac. It is, in fact, not fair that the slave’s son should be reared with that of the mistress, my son.

For her part, however, Sarah was not guilty of acting unreasonably; she acted even quite logically, so logically that even God agreed with the words she spoke. The patriarch, being affectionate and well disposed toward Ishmael, did not take kindly to her remarks. “This remark about his son … struck Abraham as severe.” It was not, you see, that he took much interest in Hagar; rather, he was well disposed toward his son for the reason that he was then still in his youth. Consider in this case, however … the extraordinary considerateness of the loving God: when he saw Sarah apparently having a human problem in being distressed by the parity of esteem of the children and Abraham not taking kindly to the expulsion of Ishmael and the maidservant. (After all, even if in his great restraint he did not take issue with Sarah, it still struck him as severe, that is, harsh, repugnant, and oppressive.) At that point, in fidelity to his characteristic loving kindness and wishing to strengthen the bonds of harmony between them, the Lord said to Abraham, “Don’t let the remark about the child and the maidservant strike you as severe. Whatever Sarah says to you, heed her.”

Don’t object, he says, to what is said to you by her; instead, “whatever Sarah says to you, heed her.” Accept everything she now says to you about Ishmael and Hagar, and pay close attention. Don’t be ready to distress the woman who in all this period has given evidence of such great affection for you on more than one occasion so as to save you from death by surrendering herself for your welfare and proving the occasion of your wonderful prosperity. On the first occasion she caused you to leave Egypt with all that wealth, and later she was responsible for your being accorded remarkable esteem by Abimelech. So don’t allow yourself to follow a course of action contrary to what is advised by her; nor in fact will things turn out otherwise. You see, your descendants will be called after Isaac, the child born of her, and he will be your successor. “But this son of the maidservant I shall cause to become numerous; I shall make him grow into a mighty nation since he is your offspring.” So do what is said to you by her, and pay attention to her words.Consider now, I ask you, how great was the peace and harmony that all at once began to reign over their life together, God’s goodness strengthening their relationship. “He arose early next morning,” the text goes on, remember, “took bread and a bag of water, and gave them to Hagar; he then set the child on her shoulders and sent her off.” Notice once again, I ask you, the good man’s utterly correct attitude in giving evidence in every way of his godly purpose. I mean, when he heard Sarah’s words, “Send away the maidservant and her son,” it struck him as severe, since he was kindly disposed toward Ishmael. But when the Lord gave him orders, he immediately carried them out and gave no further thought to his natural affections. In other words, he said to himself, When it is he that commands, let all feelings take no further part; after all, the one who commands is the Lord of nature. “So the maidservant took the bread and the bag of water,” the text says, “and went off with her son.”

“He opened her eyes,” the text goes on, not because she couldn’t see before this but because even with her eyes open nothing was of any help to her before the visitation from on high. Hence, since his intention was to give evidence of care on his part, it says, “He opened her eyes,” that is, he made clear to her in her ignorance, he activated her mind, he showed her the way to find the place flowing with springs of water. “She saw a well of running water,” the text goes on, “and she went and filled the bag, and gave the boy to drink.” In her neediness the Lord granted her means, and when she found herself so much at a loss and lacking all hope of survival, he gave evidence in her case of his characteristic generosity by consoling her and at the same time exercising care for the child.In like manner, whenever God wishes, even if we are utterly alone, even if we are in desperate trouble, even if we have no hope of survival, we need no other assistance, since God’s grace is all we require. You see, if we win favor from him, no one will get the better of us, but rather we will prevail against anyone. “God was with the boy,” the text goes on; “he grew up and lived in the desert.” In similar fashion, whenever we have God on our side, even if we are utterly alone, we will live more securely than those who dwell in the cities. After all, the grace of God is the greatest security and the most impregnable fortification.

Mindful of this, let us, I beseech you, shun the harm of this passion and with all our might exterminate it from our own souls. This, after all, is more deadly than all other passions and undermines our very salvation, being in fact the invention of the wicked demon. Hence a certain sage also said, “Through the devil’s envy death entered the world.” What is meant by “through the devil’s envy death entered the world”?You see, since this wicked beast saw that the first-formed human being was created immortal, by his characteristic wickedness he led him on to disobedience of the command and in that way caused him to bring on himself the penalty of death. So envy caused deception, deception caused disobedience, and disobedience caused death. Hence the text says, “Through the devil’s envy death entered the world.”
Do you see the extent of the harm caused by this passion? It made the one given the privilege of immortality undergo death. The enemy of our salvation, however, introduced the envy characteristic of himself and caused the first-formed human being, immortal though he was, to come under sentence of death, whereas the caring and loving Lord by his own death once again bestowed upon us immortality, and so we found greater benefits than we had lost. The former took us out of paradise; the latter led us into heaven. The former caused us to be condemned to death; the latter bestowed upon us immortality. The former deprived us of the delights of paradise; the latter prepared for us the kingdom of heaven. Do you see the inventiveness of your Lord in that he directed against the devil’s head his own weapons of malice against our salvation? In fact, not only did he regale us with greater benefits, but also he made him subject to us in the words “Behold, I have given you power to walk over snakes and scorpions.”
Accordingly, keeping all this in mind, let us banish envy from our own souls and win favor from God. This, after all, is our invincible weapon; this, our greatest resource. Hence Ishmael too, young though he was and in utter isolation and neediness, suddenly grew in strength and developed into a great nation since, the text says, “God was with the child.” … Let us therefore, I beseech you, despise this present life, long for the future life, esteem favor from God above all other things, and, through an excellent way of living, lay up for ourselves great confidence, so that we may be able to pass this present life without distress and attain those future blessings, thanks to the grace and loving kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages. Amen.

All this, however, happened as a type of the cross. Hence Christ too said to the Jews, “Your father Abraham rejoiced in anticipation of seeing my day; he saw it and was delighted.” How did he see it if he lived so long before? In type, in shadow. Just as in our text the sheep was offered in place of Isaac, so here the rational Lamb was offered for the world. You see, it was necessary that the truth be sketched out ahead of time in shadow. Notice, I ask you, dearly beloved, how everything was prefigured in shadow: an only-begotten son in that case, an only-begotten in this; dearly loved in that case, dearly loved in this. “This is my beloved Son,” Scripture says, in fact, “in whom I have found satisfaction.” The former was offered as a burnt offering by his father, and the latter his Father surrendered. Paul too shouts aloud in the words “He who in fact did not spare his own Son but handed him over for the sake of us all—how will he not also grant us every gift along with him?” Up to this point there is shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on earth. Through him all worship of demons is made pointless; through him people no longer worship stone and wood. Nor do those endowed with reason bend the knee to material things—instead, all error has been abolished, and the light of truth has shone brightly on the world. Do you see the superiority of the truth? Do you see what shadow is, on the one hand, and truth, on the other?

Sarah’s death was the occasion for the patriarch’s first instance of acquiring land. Sacred Scripture in fact shows us in every case the patriarch’s virtue, in that he passed all his time as an alien and a nomad. And it mentions this latest item for us to learn that the man who enjoyed so much assistance from on high, who had become so famous and had increased in number to such a vast multitude, could not call a place his own, unlike many people today, who give all their attention to acquiring land, whole towns and great wealth beyond telling. You see, he had sufficient riches in his attitude, and he put no store by these other things. Let those heed this who in the twinkling of an eye take to themselves every conceivable thing and, so to say, stretch out in all directions their passion for avarice. Let them also imitate the patriarch, who had not even a place to inter Sarah’s remains until, under pressure of very necessity, he bought the field and cave from the Hittites. For proof that he was in fact respected by the inhabitants of Canaan, listen to the words addressed to him by the Hittites: “You are king among us by God’s appointment; bury your dead in our best tombs. None of us, after all, will keep this tomb from you.”

Notice, however, how the good man instructs even those people with his characteristic common sense, through his very actions, by forbearing to take possession of it before paying a just price. “Even if you for your part … have proved so kindly disposed toward me, I still cannot bring myself to take the tomb from you unless first I pay the proper price.” He gave them money, the text says, took possession of the tomb “and buried his wife Sarah in the double cave of the field overlooking Mamre.” The man who was so famous and respected, who enjoyed such confidence with God and was the object of such attention from everyone, so to say, in that place that even the Hittites called him king—he owned not even one foot of land. Hence blessed Paul also celebrated this good man’s virtue in writing these words: “By faith Abraham dwelt in the land of promise, like a foreigner living in tents with Isaac and Jacob, coheirs of the same promise.” Then to teach us how it was through faith that he dwelt there, he added, “He looked forward, you see, to the city built on foundations of which the builder and creator was God.” In the hope of things to come, he is saying, he overlooked present realities, and, in the expectation of greater things, he set less store by those of this life—and this before the law and the age of grace.So what excuse will we have, tell me, who despite such wonderful promises and guarantees of ineffable blessings hanker for present realities, buying up property, ever concerned for our image, amassing all these possessions out of greed and avarice and fulfilling in practice what the blessed prophet said in his lament, “Woe to those who pile house on house and add property to property for the purpose of robbing their neighbor of something.” Do we not see this happening each day—widows being robbed, orphans despoiled and the weak oppressed by the strong? This good man, on the contrary, did not behave in that fashion; instead, he insisted on buying the tomb, and, when he saw those from whom he sought it ready and willing to hand it over, he could not bring himself to accept it before he paid the right price.

With this in mind, dearly beloved, let us who live in the age of grace imitate the man who lived before the law, not burn with desire for more and heap up for ourselves to a greater and more intense degree the fire that cannot be extinguished and the flame that is intolerable. We will hear, in fact, if we persist in such awful deeds of injustice and avarice, the words spoken to that notorious rich man, “Fool, this night they are looking for your soul from you; but as for what you have put aside, whom will it belong to?” I mean, what is the reason, dearly beloved, that you are anxious to amass so many things that you will shortly leave here, due as you are to be snatched away from the scene, not only powerless to gain any advantage from them but even saddled with the burden of sins on your own shoulders, at this stage too late for worthwhile repentance? While the goods you have amassed with avarice oftentimes finish even in the hands of enemies, you yourself will be required to give an account of them. So what folly would it be to labor for others’ benefit and pay the price for them yourself?

Even if in the past, however, we have to this degree managed our affairs with indifference, now at least let us plan for what is needful and not simply be anxious to bedeck ourselves with the trappings of wealth, but rather pay much attention to doing good. After all, our being will not come to an end with this present life, nor shall we be always in exile; instead, before long we shall reach our true homeland. So let us do everything in the hope of not being found wanting there. I mean, what good is it to leave behind great wealth in foreign parts while wanting for bare necessities in our true country? Consequently let us strive, dearly beloved, while there is still time, to transfer there what we own in this foreign country. Although in fact the distance may be great, nevertheless the transfer is quite easy. You see, there are those ready to make the transfer, to travel there safely and deposit in a secure treasury whatever we are able to send ahead by means of them. I mean, the hands of the poor lay up in the treasuries of heaven what is given them by us. Since then the ease and security are so great, why do we delay and not rather with all haste act on this so that we will have those things at our disposal in the place where we most have need of them?