A And he said to Abraham, "Cast out this bondwoman and her son; for the son of the bondwoman shall not be heir with my son Isaac." The word appeared hard before Abraham concerning his son. See, I pray you, beloved, here again Sarah not bearing the excessive license of Ishmael, nor willing to patiently endure the bondwoman's son conversing with her Isaac. As therefore before, wishing to humble the haughty spirit of Hagar, she compelled her by vehement indignation to enter upon flight, so also now, wishing from the beginning to repress the temerity of Ishmael, and not bearing it when she saw her own son, given to her by God, acting as a companion to the son of the Egyptian bondwoman, she says to Abraham, "Cast out the bondwoman and her son; for the son of this bondwoman shall not be heir with my son." Seeing that she herself was in extreme old age, and the patriarch also already decrepit (for both, he says, were full of days), she was suspicious, if perchance they should suddenly die, lest Ishmael—in that he was born of the patriarch’s cohabitation—should try to intrude himself into the father’s inheritance and attempt to become a participant and an equal to Isaac. For this reason she says, "Cast out the bondwoman hence, and her son." B Let him learn, she says, that the son of the bondwoman shall now have nothing in common with my son Isaac. For it is not just that the son of the Egyptian and of the bondwoman should converse together with my son and master. Furthermore, Sarah did not do this thing without cause, but rightly and deservedly, and at the same time so congruously that God also lauded her words. The patriarch, however, being well-disposed toward Ishmael, was taking it heavily, the things that were being said by Sarah. "For this word," he says, "appeared hard before Abraham concerning his son." For he was not anxious much about Hagar, but was so affected toward the boy, as he was now already an adolescent. But consider, I pray you, here the wonderful clemency of the merciful God. For because He saw both Sarah suffering something human, and taking it ill to see the equal honor of the sons—and that deservedly—and Abraham not bearing with an equal mind the ejection of Ishmael and the bondwoman (for although he did not contend against Sarah because of his singular meekness, yet it seemed hard to him: that is, grave, troublesome, and burdensome), then at length, preserving His accustomed mercy and tightening the bond of their concord, He says to Abraham: "Do not let this word appear hard before you concerning the boy and the bondwoman. All things whatsoever Sarah says to you, hear her voice." Do not take it, He says, heavily, that which has been said to you by her; but, "All things whatsoever Sarah shall say to you, hear her voice." All these things, He says, which she now says to you concerning Ishmael and concerning Hagar, accept, and hear her voice. Do not wish, He says, to sadden her, who for so long a time has declared so much love toward you; who not only once, but even a second time, that she might snatch you from death, exposed herself for your safety, and was the author of this glory of yours. First, indeed, she brought it about that you returned from Egypt with such great riches; afterward, however, again she was the cause that Abimelech so feared and observed you. Therefore, do not wish to adopt counsels diverse from these things she has spoken; for verily it will not turn out otherwise. "For in Isaac shall seed be called for you from her, and he himself shall be your heir" (v. 12). C And, "I will make him into a great nation, because he is your seed." Therefore, do what she shall have said to you, and obey her voice. Think here, I pray, into what sudden concord and peace their habitation moved, the divine goodness constraining the bond of their unity. "For he rose," he says, "in the morning, and took bread, and a skin of water, and gave it to Hagar, and placed it upon her shoulder, and the boy, and dismissed her." See here again the extraordinary probity of the just man, and by what reason he declares his religious mind in all things. For when he heard Sarah saying, "Cast out the bondwoman and her son," it seemed hard to him, because he was well-disposed toward Ishmael; truly, when the Lord commanded, he immediately did what was ordered, even forgetting natural love, as if to say: "Where the Lord commands anything, let all affections cease, because the Lord of nature is He who commands." Since, therefore, he took the bread, he says, the bondwoman took it, and the skin of water, and went out with the boy. But, I pray you, see again, how because of the benevolence with which God followed the just man, this also is held worthy of heavenly care. So when she had gone, she wandered through the wilderness, and when the water was consumed, and she found no consolation anywhere, D "She cast the boy," he says, "under one fir tree." For her bowels were being rent, and she was grieving much because of her immoderate affection toward the boy. "She sat," he says, "opposite him, as if at a bowshot. For she was saying: I will not see the death of my boy. And she sat over against the boy. The boy, however, crying, wept." But the merciful and benign God, transcending the care of father and mother toward us by His own piety, "Heard the voice of the boy from the place where he was: He took pity both on the boy and the calamity of Hagar," permitting her only to experience what solitude is, and immediately He granted His aid. "And the angel of God," he says, "called Hagar from heaven, and said to her: What is it, Hagar? Do not fear; for God has heard the voice of the boy from the place where he is. Rise, take the boy, and grasp his hand; for I will make him into a great nation." O the mercy of the Lord! Not because she was a bondwoman did He despise her; but because He had promised the patriarch, and because it was his seed, He deems it worthy to declare so great care toward her. He says, "What is it, Hagar? Do not fear; for the Lord has heard the voice of the boy. Rise and take him, and grasp his hand; for I will make him into a great nation." Do not mourn, He says, because you have been cast out of the house. For I will take such care of the boy, that he himself shall be also into a great nation. "And He opened," he says, "her eyes: not that she had not seen before, but because opened eyes were of no profit to her before the heavenly visitation. Therefore, when He wished to declare His providence, He says: He opened her eyes: that is, He indicated it to her, ignorant, and excited her mind, and showed her the way, that she might see the place in which fountains of water were bubbling up. And she saw, he says, a well of living water, and she went, and filled it.
In cases of perplexity the Lord granted a way, and in such a state of helplessness, while she possessed no hope of salvation, He displayed His own generosity, at once comforting her and providing for the welfare of the child. Thus, whenever God wills it, even if we are in the desert, even if we are in the most extreme misfortunes, even if we possess no hope of salvation, we shall stand in need of nothing else, since the inclination of God becomes everything for us. For if we draw to ourselves the favor from Him, no one will overcome us, but we shall be higher than all. And God was with the child, he says, and he grew, and dwelt in the desert. Thus, whenever we have God as favorable, even if we are in a desert, we shall pass our time more securely than those who live in cities. For the greatest security and an invincible wall is the inclination from God. A And that you may learn how the one who is in the desert stands more secure and more powerful than the one who dwells in the midst of cities and enjoys much human assistance, let us see how David, moving from place to place and living like a wanderer, was walled about by the hand from above; while Saul, being in the midst of cities and leading such great armies, and having bodyguards and shield-bearers, feared and trembled every day at the incursion of his enemies. And the former, being alone and having no one else with him, had no need of the assistance of men; while the latter, wearing the diadem and having the purple robe, required help from him: the king needed the shepherd, and he who wore the diadem asked for the commoner.
3. Nothing is more powerful than one fortified by the help of God.
B But if you wish, let us bring the thread of the narrative higher, so that by bringing his whole story into the midst, we may learn that nothing is stronger than one fenced about by the assistance from above, and nothing weaker than one who is bereft of this, even if he should be surrounded by ten thousand armies. This David, then, being young and, because of his immature age, living in his paternal home, when at some time the occasion called for his virtue to be made manifest, having been urged by his father to visit his own brothers, he obeyed, and was sent to them. Having, therefore, arrived for their visit, when he saw the war already engaged against the alien Goliath, and all the people cowering before him who was with Saul, and the king himself standing in danger for the sake of all, he wanted for a time to be a spectator, and went to see the strange and marvelous sight, that one man was rising up against so many myriads. But his brothers, not bearing the courage of his mind, were roused to envy, and say to him: "Have you come for no other reason, than that you might see the war? For you have not arrived for our sake, for the sake of the visit." But observe his understanding and his great forbearance. He speaks nothing rash to them, nothing harsh; but calming their flame, and soothing their envy, he says: "Is there not a word? For did you see me handling weapons, did you see me arrayed for battle? I simply wished to see, and to ask from where comes the excess of such madness in this man. For who is this alien, who insults the army of the living God?" Then, hearing also the great magnanimity of him, and the miserable cowardice of those who had arrived with Saul, he says: "What shall be to the man who cuts off the head of this one?" And he showed great courage of soul through his words, bringing all to astonishment. C Having learned these things, Saul sends for the young man who knew nothing more than the art of a shepherd, and having seen his age, he despised him. Then having learned from him how he had used the bears when they attacked the flocks—for this admirable man was compelled to narrate these things, not wishing to be vainglorious, but having been put in a necessity so as to instill confidence into that man, and that he might not look to the insignificance of what appeared, but to the faith hidden within, and the assistance from above, because of which the young man was stronger than men, and the unarmed stronger than the armed, and the shepherd stronger than the soldiers—then the king, having seen the confidence of his mind, wanted to clothe him in his own weapons; but he, having put them on, could not even bear them. And this happened so that the power of God, which was working through him, might be shown naked, and they might not attribute what was happening to the weapons. For since he was limping after having put these things on, he laid aside the weapons, and having taken the shepherd’s pouch and the stones, he went forth in this way against that tower of flesh. D But observe again even the alien looking to the insignificance of his age, and from there despising the just one, and rising up against him as one would against a worthless child through his words. For when he saw him having rushed upon him with the shepherd’s pouch, and carrying only stones, he all but said to him: "Did you think again to preside over sheep, and to drive away some dogs, and for this reason, as if driving away some dog, have you rushed with those instruments into the battle against me?" Shortly, experience will teach you that the war is not against a random person for you. And having used much grandiloquence, he was eager and hastened, and moved his full armor, and stretched out his weapons. But the one, trusting in the power of weapons, took up the battle; the other, having fenced himself about with faith and the assistance from above. And having first cast down the pride of the alien through his words, and having said to him: "You indeed come against me with weapon and spear, and think to prevail by your own strength; but I come in the name of the Lord of God." And having said these things, and having taken from the shepherd’s pouch one stone, as if he were truly about to drive away some dog approaching the flock, in this way having launched it with the sling, immediately having struck the alien on the forehead, he brought him down, and having hastened and taken away his sword, having cut off the head through it, in this way he brought it to the king, and gave an end to the war. And through him both the king found salvation, and all his army breathed again. And it was possible to see wonderful and paradoxical things, the armed one having been brought down by the unarmed, and the one experienced in martial matters falling at the hands of one who knew nothing more than the shepherd’s art. For what reason, and why? Because the one had the assistance from above co-operating with him, while the other, being bereft of this, perished at his hands. But look now at what an absurdity the passion of envy produced there. For when the king saw this just one enjoying much praise, and the dancers crying out: "Saul has conquered in thousands, and David in ten thousands," not bearing the things said by them with a calm mind, (although they had granted more to him than to David according to the judgment of the just), having been defeated by envy, he repaid the benefactor with evil; and
to the enemies; and if he was bound to acknowledge him as saviour and benefactor, he sought to kill him. O extreme madness! O magnitude of stupidity! He who had preserved his life, and had delivered his entire army from the fury of the alien, him he regarded as an enemy, and, unmindful of the benefit, he was conquered by passion; but, darkened in his mind by envy, just as if by some intoxication, he regarded his benefactor as an enemy.
For the malice of this passion usually behaves in such a way: it ruins first the one from whom it is born. And just as the worm that is produced from the wood first consumes the wood, so also envy ruins first that soul from which it was born, and brings upon the one who is envied the complete opposite of what it desires. Do not, therefore, look at the beginning of those who are envied, but look to the end, and consider that the malice of the envious makes those envied more illustrious. For those who are envied have the auxiliary aid of God and enjoy grace; but the one who envies is despoiled of grace, and is easily conquered by all, and is harassed by his own passions before he is even troubled by external enemies; he is, as it were, consumed, and devoured by invisible jaws, and, being exhausted, so to speak, he is submerged. Since we are aware of these things, I beseech you, let us flee the harm of this disease, and with all our might banish it from our souls. For it is the most pernicious of all passions, and it ruins our salvation, being as it is an invention of the devil. Wherefore a certain wise man said: *By the envy of the devil death entered into the world* (Wis. 2:24). What is it, *By the envy of the devil death entered into the world*? For after that evil beast saw the first man immortal, through his own malice he led him to the transgression of the commandment, through which he caused him to become subject to death. Envy, therefore, performed the deception, deception performed disobedience, and disobedience death. Therefore he says: *By the envy of the devil death entered into the world.* Have you seen the magnitude of the injury of this passion? The one honored with immortality, he rendered mortal. Truly, the enemy of our salvation, by his envy, caused the first man, who was immortal, to be condemned to death; but the merciful Lord, who is solicitous for us, through His death has granted us immortality again. Whence we have found things greater than what we had lost. That one cast us out of Paradise, this One led us into heaven; that one saw to it that we were condemned by death, this One granted us immortality; that one deprived us of the delights of Paradise, this One prepared for us the kingdom of heaven. Have you seen the skillful wisdom of your Lord? And how He turns the things that were done through the envy of the devil against our salvation onto his own head? For He did not only deem us worthy of greater things, but He also subjected that very one to us, saying: *Behold, I have given you power to tread upon serpents and scorpions* (Luke 10:19). Thinking, therefore, on all these things, let us banish envy from our souls, and let us strive to conciliate the divine benevolence to ourselves. For this is our solid and unassailable armor, our greatest capacity: through it...
HOMILY XLVII
*And it came to pass after these words, that God tempted Abraham* (Gen. 22:1). A Today’s readings, although they are few, contain hidden meanings. For the divine utterances are accustomed to contain many riches, not in a multitude of words, but in the brevity of the discourses. Come, therefore, let us explore the things that have been said, and let us diligently learn the power of today’s reading. For thus we shall know again both the abundant virtue of the patriarch and the excellent clemency of God. 1. *And it came to pass,* he says, *after these words, that God tempted Abraham* (Gen. 22). What do these words mean, *And it came to pass after these words, that God tempted Abraham*? Consider, I beseech you, the divine Scripture, how it now wishes to reveal to us the virtue of the just man. And because it is going to narrate how Abraham was tempted by God, it wants us first to learn the time when these things were commanded to the patriarch, and when he was ordered to offer Isaac, so that you may know the great obedience of the patriarch, and how he suffered nothing to be preferred to the commands of God. What, therefore, is, *And it came to pass after these words*? Since after Isaac was born, B when Sarah saw Ishmael spending time with Isaac, as we told you yesterday, bearing this with difficulty, she said to Abraham: *Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son* (Gen. 21:10); and when this seemed hard to the patriarch, God, wishing to console him, said: *Hearken to Sarah thy wife, and do what has been said by her: and let it not appear hard to thee, what has been said concerning the boy and the bondwoman. For in Isaac shall thy seed be called* (Ibid. v. 12), and him also will I make into a great nation, because he is thy seed. And all the promise made to him by God tended to this, that those born from Isaac would be propagated into a great people. When, therefore, the righteous man was nourished by hope of this kind, after such and so frequent C afflictions and temptations, having received the reward of them, and having finally been placed in security, having before his eyes the heir who was to succeed him, he lived securely, deriving from that source the greatest consolation. But He who knows the secrets of hearts, wishing to reveal to us the virtue of this just man, and the great love which he bore towards Him, after so many promises and this one also which had recently been made, and of which he still held the memory firm, when now Isaac was growing up, and was in the very flower of his age, and the father's love towards him was growing, after these words...of the promise, and after it was said that, "In him shall a seed be called for thee, and he shall be your successor," A after these words God tempted Abraham. What is it, "He tempted"? Not as though He himself were ignorant, but He brought the trial to him so that those who were present then, and those from that time until the present, might learn to show the same love towards the Patriarch, and the same obedience regarding the commands of the Master. And He said, it says, to him: Abraham, Abraham. And he said: Behold, I am here. B What does the doubling of the name mean? It is a sign of the great kindness towards the Patriarch, and it showed him also through the call that He was intending to command him something of necessity. Preparing him, therefore, to intensify himself and to attend with eagerness to the things being said by Him, He used the doubling of the call, and says: Abraham, Abraham. And he said: Behold, I am here. And He said: Take thy son, the beloved, whom thou hast loved, Isaac, and go into the high land, and offer him up for a whole burnt offering on one of the C mountains which I will tell thee of. Great is the weight of the command, and the matter transcends human nature. "Take thy son, the beloved, whom thou hast loved, Isaac." See how through the very words He kindles a greater pyre, and the furnace of the righteous man's affection, which he possessed for Isaac, He rouses more violently. "Take thy son, the beloved, whom thou hast loved, Isaac." Each word by itself is sufficient to reach the soul of the righteous man. For He did not say simply, "Isaac," but added, "Thy son, whom thou hast acquired beyond every expectation, and in thy very old age D thou wert able to have; the beloved, thy darling, whom thou lovest with excess; Isaac, whom thou expectest to have as thy successor, from whom also I promised that thy seed would increase, and increase so much as to be equal in number to the stars and the sand which is by the seashore." This one, therefore, take, and go into the high land, and offer him there for a whole burnt offering on one of the mountains which I will tell you. It comes to my mind to wonder how the righteous man even bore the hearing of it. For this one, He says, who is most dear to you, offer to Me for a whole burnt offering on one of the mountains. What then of the righteous man? He was not troubled in his mind, he was not confused in his understanding, he did not doubt at the strangeness of the command, he did not reason nor calculate within himself: "What is this? He who granted me offspring against every expectation, He who for His own philanthropy gave life to the womb of Sarah that had become dead, now after he has been suckled and has grown, and has at length reached an age, commands that what was born to me be slaughtered, and be offered for a whole burnt offering; He who shortly before said, 'In him shall a seed be called for thee,' now commands the opposite? And how could what was promised by Him ever come to pass? For how is it possible for the branches to grow when the root is cut out, or for the fruit to be borne when the tree is being felled, or for rivers to gush forth when the fountain has dried up?" According to the human sequence, these things are impossible to happen; but with God desiring it, all things are possible.
2. But the righteous man did not reason any of these things, but like a grateful servant, having thrust aside every human calculation, he became intent on one thing alone: the bringing of what had been commanded to pass exactly. And as if having become outside of human nature, and having considered every sympathy and paternal affection secondary to the commands of God, he hastened towards their fulfillment. And having risen, it says, Abraham in the morning, he saddled his ass. And he took with him two servants and Isaac his son; B and having split wood for a whole burnt offering, having risen he went, and came to the place which God told him, on the third day. See the philanthropic Master, how even in the interval He tests the virtue of the righteous man. Think also what it was fitting for the righteous man to endure during those three days, while he was considering the command with himself, and pondering that he was about to slaughter with his own hands the son he so loved, and having no one with whom to share the matter; and be astonished at his god-loving mind and his discretion. For because he knew the magnitude of the command, he made it known to no one, neither to the servants, nor to Isaac himself, but alone by himself he wrestled this struggle, and like an adamant he remained thus unconquerable, displaying the courage of his reasoning, not prying, but holding with much affection to the nod of God. And when he reached the area, "Having lifted up," it says, "Abraham with his eyes, he saw the place from afar, and said to his servants: Sit here with the ass." See also here the great discretion of the righteous man; he wished to escape the notice of the servants as well, showing through everything that he wished to fulfill with boiling zeal and intense affection that which seemed good to God. For since he knew that it was paradoxical, and not having been done before by another, and [yet] about to happen through him, he hides it from the servants, and having left them with the ass, he says: "Wait here; I and the lad will cross over as far as this place, and having worshipped we will return to you." Not knowing that this which he was saying would come to pass, but he prophesied, perhaps unknowingly. He was speaking to the servants, perhaps deceiving them and preparing them to remain there, and finally the Patriarch was with the lad. He took, then, Abraham the wood of the whole burnt offering, and placed it upon Isaac his son. He took also into his hands the fire and the sword, and the two went together. O courage of soul! O firmness of purpose! He placed upon Isaac, he says, the wood of the whole burnt offering; he himself took the sword and the fire, and the two went together. With what eyes did he gaze upon the lad carrying the wood, on which he was about to sacrifice him shortly after? How could the hand bear the fire and the sword? And the one hand was carrying the tangible fire, but the fire within was scorching his mind, and was consuming his reasoning, persuading him to conquer with the affection towards God, and preparing him to reckon that He who had already provided and caused him to be [a father] beyond human nature would be able now also to work things that transcend human reasoning. But see for me now before the tangible fire the inward furnace, little by little, being kindled and burning the soul of the righteous man. And Isaac said, it says, to Abraham his father: Father. The word was enough to lash the viscera of the righteous man. And he said: What is it, child? C You call "Father" the one who after a little while will be childless, and I address as "child" the one who after a while is about to go up onto the altar, and whom I am about to slaughter with my own hands. Then the lad says: Behold the fire you bring, and I have the wood; where is the victim that is about to be offered? Where is the sheep for the whole burnt offering? Think for me here the trial of the righteous man; how he bore the hearing of it, how he had the strength to answer the child, being the one who had already provided and beyond human nature...
did he not become unsteady, and how he struggled to refrain from making manifest to the child what was to be, but says with a generous spirit and a brave soul: A *God will see to it for Himself, the sheep for a burnt offering, my child.* B Observe also how here, not knowing, he again intimates what is to be. For it seemed that he had deceived Isaac by his answer, but while he persuaded him for the present by his words, he himself bore a greater and heavier pain, turning these very words over in his mind, and reflecting upon the elegance of the child externally, and the beauty of his soul, and his grace, and the flower of his age. 9. *And as they went both together, they came to the place concerning which God had told him.* They arrived, he says, at the high mountain, which indeed God had indicated to him. *And Abraham built an altar there.* Again I am struck with awe at the fortitude of the righteous man, how he was able to build the altar, how he had the strength, how he did not dissolve from the anguish, but also built the altar, and placed the wood upon it. *And he bound his son Isaac, and placed him upon the altar.* C ...the sword, and slay his son. ...let us not pass over what has been said lightly, beloved: but let us consider how his soul did not fly away from his body, how he was able with his own hands to bind, and place upon the wood, one so beloved, one so desirable, his only-begotten. *And Abraham stretched forth,* he says, *his hand to take the sword, to slay his son.* O, religious soul! O, brave mind! O, vast love! O, reason conquering human nature! *He took,* he says, *the sword, to slay his son.* What should I more admire and be struck with awe at—the brave spirit of the patriarch, or the obedience of the child? That he neither resisted, nor took the deed amiss, but yielded and obeyed the things done by his father, and like a lamb in silence lay upon the altar, awaiting his father’s right hand? But when that pious mind had fully accomplished all and left nothing undone, the good Master—showing that He did not wish the child to be slain, but rather wishing for the virtue of the righteous man to be uncovered—commanded these things; having crowned the righteous man for his will, and having accepted the completed sacrifice from the mind of the patriarch, He now declares His own benignity. *And he called,* he says, *Abraham, Abraham.* For because He saw the righteous man now girded and prepared for the immolation, and wishing to fulfill the command of the Lord, for this reason He calls him from heaven and says: *Abraham, Abraham.* D Well did He use the repetition here, so that He might overcome the impulse of the righteous man, and so that, as if by the voice, the right hand of the righteous man might be stayed, already reaching for the slaughter of the child. *And he said: Behold, I am here.* 12. *And He said: Do not lay your hand upon the lad, neither do you anything to him. For now I have known that you fear God, and have not spared your beloved son for Me.* *Do not lay,* He says, *your hand upon the lad.* I did not command this so that the work should be perfected, nor do I wish your son to be killed, but that your obedience might be manifest to all. Therefore do not do anything to him. I am satisfied with your will; by it I crown you and proclaim you. *For now I have known that you fear God.* Observe how He humbly tempers Himself to our infirmity with this word. What then? Did the Lord of all not know the virtue of the righteous man before this, and now He knew it? He does not mean, He says, that He Himself knew it now. But what does He wish to say? Now, He says, you have declared to all how you worship God with sincere fear. For I knew My servant: but the things now done by you are a subject for teaching for those both present and future. For you have now made it known to all that you fear God, and take care to fulfill His commands: *And have not spared your beloved son for Me.* Him who is so beloved, whom you love so ardently, you have not spared for Me, for the sake of My command and My order; but you have preferred My command to your son. Therefore, also take your son. For for this reason I promised that your seed would be extended: having then been wreathed with the crown of your obedience, depart. For I am wont to crown the will, and for the sake of the mind to bestow rewards. For it is right that the things spoken by you to your servants and to Isaac be fulfilled in action—for to them you promised, *When we have worshipped, we will return*: behold, this will now happen; and with the child asking, *Where is the sheep for the holocaust? You said, God will see to it for Himself, the sheep for a holocaust.* Behold, when you look up, He says, with your eyes, see the sheep predicted by you, which indeed you shall sacrifice instead of the child. 13. *And he looked up with his eyes and saw: and behold a ram one held by the horns in the bush of Sabek. And Abraham went, and took the ram, and offered him for a holocaust instead of Isaac his son.* I have seen your religious mind, He says; behold that which you previously said to the child, this I have prepared for you. *And he took,* he says, *and offered him for a holocaust instead of Isaac his son.* Have you seen the clemency of God? And the sacrifice was completed, and the patriarch displayed his religious mind, and carried off the crown from his will: and with Isaac having been received, he returned with countless crowns.
The Sacrifice of Abraham, a Figure of the Cross.
And all these things were a figure of the cross. For this reason also Christ was saying to the Jews: *Abraham your father rejoiced to see My day; and he saw, and was glad* (John 8:56). How did he see, who preceded it by so many years? By a figure, by a shadow. For just as here the sheep was offered instead of Isaac, so also the rational Lamb was offered for the world. For it was fitting that the truth should be described and pre-signified before in the shadow. Observe, I beseech you, dearly beloved, how all things were prefigured by the shadow: the only-begotten there, and the only-begotten here; the beloved there and the true, the beloved and the true here. *For this is My beloved Son, in whom I am well pleased* (Matt. 3:17). He was being offered by his father for a holocaust, and this one the Father delivered up. And Paul cries this, saying: *Who did not spare His own Son, but delivered Him up for us all; how shall He not also with Him grant us all things?* (Rom. 8:32). Up to here the shadow; hereafter the truth of things is shown to be far more excellent. For this rational Lamb was offered for the whole world, [the whole world] He purified from the...
and brought them back to the truth; he made the earth heaven, not by changing the nature of the elements, but by transferring to those living on earth the way of life of those in the heavens. Through him, all the worship of demons has been abolished; through him, men no longer worship stones and wood, nor do those who have been honored with reason bow down to the senseless; rather, all deceit has been driven away, and the light of truth has illuminated the inhabited world.
4. Did you see the excellence of the truth? Did you see what the shadow is, and what the truth is? *And Abraham called the name of that place, The Lord saw:* so that they might say today, *On the mountain the Lord was seen.* B Observe the God-loving judgment of the just man, how he assigns names to places on each occasion based on what occurred. For, wishing to deposit in the place as if upon a bronze pillar the visitation that had come from God, by means of the naming, he says, *And he called the name of the place, The Lord saw.* It was sufficient, then, for the reward of the just man, that he brought back Isaac alive, and that he was deemed worthy of that great encomium: *Now I know that you fear God.* But the One who is generous, always overcoming our understanding with His gifts and benefits, lavishes even now the judgment of the just man, and rewarding him, says again to him: *And the angel of the Lord called Abraham a second time from heaven, saying: By myself I have sworn, says the Lord, because you have done this word, and have not spared your beloved son for my sake, that in blessing I will bless you, and in multiplying I will multiply your seed as the stars of heaven and as the sand which is by the seashore, and your seed shall inherit the cities of their enemies, and in your seed all the nations of the earth shall be blessed, because you have obeyed my voice.* C Because you fulfilled My commandment, He says, and demonstrated your own obedience in every way, for this reason hear, that *By myself I have sworn, says the Lord.* Observe the condescension of God: *By myself,* He says, *I have sworn,* so that you may have confidence that what has been said by Me shall absolutely come to pass. For since men, whenever they attach an oath to what they promise, then—as those having received a certain promise—those who have received the promise are so disposed; for this reason, the Master also, using human custom, says: *By myself I have sworn, because you have done this word, and have not spared your beloved son for my sake.* Observe for me the philanthropy of the Master. *You have not spared your beloved son for my sake.* And yet, He brings him back alive. Do not look at the end, beloved, but learn the intent, with which he fulfilled the things commanded without calculation. For as far as his intention was concerned, the patriarch readied his right hand, and launched the sword against the throat of the boy, and brought to completion the sacrifice; wherefore the Master, as if the sacrifice had been brought to the deed, thus composes the praise of the just man, and says that *you have not spared your beloved son for my sake.* You indeed did not spare [him] because of My command; I, however, spared [him] because of your obedience. Therefore, rewarding you for this obedience, *I will bless you, and in multiplying I will multiply you.* See the intensity of the blessing; [it is] instead of [saying], "I will multiply your seed more abundantly." For he who was slaughtered by your intent will have a seed extending into such a multitude, as to be preserved like the stars and the sand, *And all the nations shall be blessed in your seed, because you have obeyed My voice.* All these things, He says, shall be yours because of your great obedience. D Is it not the case that obeying the Master, and yielding to His commandments, becomes the cause of countless good things for us, along with not being inquisitive about the things commanded by Him like this patriarch; but rather, like grateful servants, fulfilling what is ordered and leaving the account for these things to the Master? If, then, we train ourselves in this way, we shall be able to demonstrate the same obedience [as] the just man, and attain the same crowns. But how shall we obey? If we fulfill His commandments through deeds. For *the hearers of the law,* He says, *shall not be justified, but the doers (Rom. 2:13).* For what is the benefit if we hear them every day, but are negligent in the working of them? Therefore, I exhort, let us hasten to the practice of the deeds themselves; for it is not possible to be saved otherwise, so that we may both wash away the things we have sinned, and be deemed worthy of the philanthropy of the Master Himself, by the grace and mercies of our Lord Jesus Christ, with whom to the Father be glory, together with the holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.
Homily XLVIII
*And the sons of Heth answered Abraham, and said: You are a king from God among us, bury your dead in our chosen sepulchres (Gen. 23:5, 6).*
1. You saw yesterday, beloved, the fortitude of the patriarch; you saw a soul firmer than adamant, how, the being dear to him, for the sake of the desire for God, he became the priest of the boy, and in his intent he readied his right hand, and offered the sacrifice; but because of the unspeakable philanthropy of God, having received the boy safe and sound, he was returning, and from his intention the patriarch was proclaimed, and he bound on a brilliant crown, and he struggled this final struggle, and through all things he demonstrated his God-loving intent. Let us see also today the affectionate care this just man has for the boy. For since after returning from this new and paradoxical sacrifice, he received the mourning for Sarah, having asked of the sons of Heth for the possession of a tomb, and having bought the place, he deposited the dead, and the patriarch makes this the first beginning of property because of the departure of Sarah. For the divine Scripture, showing us through all things the virtue of the just man, and that he led all his time as a sojourner and stranger, also marked this, so that we might learn that he who was enjoying such assistance from above, and having become so famous, and having been extended to such a multitude, did not acquire a private place, as many do now, striving to acquire fields and villages, and some great and unspeakable wealth. For he had sufficient wealth—that which came from his intent—and he made no effort concerning these things. Let them hear, who are gathering for themselves all things all at once and in one moment of time, and everywhere, so to speak, extending the desire of their own avarice, and let them imitate the patriarch, who did not even have [a place] where he might lay the remains of Sarah, until, being pushed by the very necessity [itself], he bought the field and the cave from the sons of Heth. For that he was renowned among those dwelling in Canaan, hear the sons of Heth saying to him: *You are a king from God among us, bury your dead in our chosen sepulchres.*
A But observe his justice, and how he teaches them true philosophy through his actions; he does not choose to accept the monument until he has paid the just price. For he says: *Although you are so well-disposed towards me, I will not suffer it unless I have first paid the debt.* And thus he received the sepulchre. *And he counted out the silver, and took the monument.* B *And Abraham buried Sarah his wife in the double cave of the field, which is opposite Mambre.* And he who was so famous and conspicuous, having such boldness before God, and being so greatly honored by all who dwelt there, that he was even called a king by the sons of Heth, possessed not even a foot's breadth of land. For this reason the blessed Paul, proclaiming the virtue of this just man, wrote and said: *By faith he became a pilgrim in the land of promise as in a foreign land, having dwelt in tabernacles with Isaac and Jacob, the fellow-heirs of the same promise.* C Then, teaching us how he was a pilgrim by faith, he added: *For he was waiting for the city which has foundations, whose builder and maker is God.* By hope, he says, he despised the things present; and by the expectation of greater goods, he cared less for those which are in the present life—and this was before the Law and before Grace. What excuse, then, shall we have, tell me, I pray, who, after so many promises and pledges of ineffable goods, are panting after present things, and buying fields, and striving to be famous everywhere, and collecting all these things through greed and rapacity? And are we fulfilling by our works that which the blessed prophet said with lamentation: *Woe to those who join house to house, and join field to field, that they may take away something from their neighbor?* Do we not see daily the goods of widows being plundered, orphans despoiled, and the weak oppressed by the stronger? D But this just man was not like that; rather, when he wished to buy a sepulchre, seeing that those from whom he asked it were willing to give it, he did not accept it before he had paid the just price. Having these thoughts in mind, beloved, let us, who are under grace, imitate him who lived before the law, and let us not, by the desire of possessing many things, heap up for ourselves a greater and heavier unquenchable fire and intolerable flame. For we shall hear, if we persist in such rapacity and greed, that which was said to that rich man: *Fool, this night they shall require your soul from you; and the things which you have prepared, whose shall they be?* Why, tell me, do you sweat so much to collect things which you will soon leave behind when you are carried off from here, being unable not only to derive any benefit from them, but also carrying the burden of sins on your own shoulders, and led by a useless repentance? For the things collected by you through greed will often fall into the hands of enemies, while you will have to give an account and suffer punishment for them. How great, then, is the madness to labor for others, and to suffer punishment yourself on that account?
A ...but since we have previously lived in so sluggish a manner, let us at least now take counsel about what needs to be done; and let us not be anxious only to have wealth abound for us, but that we may also take great thought and care for justice. For our affairs are not confined to the limits of this life, nor shall we always be in a foreign land, but not long hence we shall return to our own native country. Let us do everything, therefore, so that we may not be needy there. For what utility is there in leaving behind much wealth in a foreign land, while in our own, and in our fatherland, we lack the necessities? Therefore I pray, let us hurry, while there is still time, so that we may transfer there even those things which we have in the foreign land. B Truly, although they are far apart, yet the transport is easy. For there are those ready to transfer us there, and they safely deposit them there, and keep them in an inviolable treasury, provided that we are able to send them ahead through their hands. For the hands of the poor deposit our contributed gifts in the heavenly storehouses. Since, therefore, there is such great ease and security, why do we delay, and why do we not do this with every zeal, so that we may find them there, where we shall most need them? For this reason that patriarch who dwells in a foreign Canaan, *was waiting for the city, whose builder and maker is God.* If, therefore, we wish to imitate this just man, we too shall reach that city, and we shall reach the bosom of the patriarch. C For the communion of works provides also the communion of enjoyment. But if it pleases, let us return to the sequence of the discourse, and see after the death of Sarah, how much care the just man takes for his son, I mean Isaac. Let us hear, therefore, the divine Scripture narrating it to us. 1. *And Abraham was old, advanced in days. And the Lord blessed Abraham in all things.* Why did the Scripture assign this to us here? Because the patriarch was about to take diligent care that a bride should be brought to Isaac, it assigned his age to us. For when, it says, he attained to extreme old age, wishing to divert Isaac from the kindred of the Canaanites, so that he might not take a wife therefrom, having called, it says, his most prudent servant, he commends this business to him, and says: 2. *Put your hand under my thigh.* The Greek language says *under my thigh*; the Hebrew, however, *under my loin.* And why does he say this? That was the custom of the ancients. But you might also say, because from this source Isaac had derived the beginning of his origin. D And that you may learn that this was in custom at that time, observe him ordering him to place his hand in that place, and immediately adding: 3. *And I will adjure you by the Lord, the God of heaven and the God of the earth.* See how he teaches the servant to know the Creator of all things. For he who says, *God of heaven and God of earth*, includes every creature. And what was that oath? *That you shall not take a wife for my son Isaac from the daughters of the Canaanites, among whom I dwell; 4. but you shall go to my land, in which I was born, and to my kindred.*
A Do you see the command of the patriarch given to the servant? Do not pass over what was said lightly, but think on the purpose of the righteous man, and consider how they pursued their goal in ancient times; not seeking a superabundance of money, nor much wealth, nor slaves, nor so many acres of land, nor the beauty of external appearance, but seeking the beauty of the soul and the nobility of character. For since he saw the wickedness of those who dwelt in Canaan, knowing how great a good it is to have a spouse of like manner, he instructs his servant and adds an oath, so that he might bring a wife for Isaac from among his own kindred; and neither the distance of the places nor any other difficulties made him more sluggish regarding this matter; but knowing the necessity of the thing, he exerts all effort and sends the servant.
But the patriarch, caring for the virtue of the soul and shunning the malice of the locals, does this; yet now, all men would never endure to think of such a thing; but even if one is full of ten thousand evils, they seek one thing only, the superabundance of money, and consider all other things secondary, not knowing that if the mind is corrupted, even if boundless wealth should flow in, one will arrive all the faster at extreme poverty, and the wealth will be of no benefit, since there is no soul capable of managing these things properly.
B 3. But the patriarch made the command sufficient for his child, and bound him with oaths. Let us now see the gratitude of the servant, how he emulated the piety of his master. For since he saw the righteous man commanding with great intensity, he says to him: *If the woman is not willing to journey with me, will you have me conduct your son to the land from which you came out?* So that—he says—if some difficulty should occur, I may not seem to be overstepping your commands, for this reason I inquire, what I ought to observe, and if it is pleasing to you for Isaac to go there, so that having taken a wife he may return, if she will not consent, as you commanded, to come with me? What then does the righteous man do? He forbids this to him and says: *Take heed to yourself, do not bring my son back there.* You will have no need of this, he says. For He who made the promise to me, and promised that his seed would increase to such a degree, He Himself will also prosper this for you. Do not therefore bring my son back there. *The Lord, the God of heaven and the God of the earth.* See how, when binding the servant earlier, he instructs him as to the Creator of all things; and now, about to pray, he says the same words, through all things teaching the servant to have his confidence in Him, and thus to begin the journey, and to be confident even regarding the end. For he instructs him how much he enjoyed the favor of the God of all things from the beginning and from the outset, and that He Himself, who raised him from his own country, and until now has managed his affairs in such a way, and in the very old age of Isaac granted the offspring, He Himself will also prosper the things before him. *The Lord God*, he says, *of heaven and of the earth, who took me from the house of my father, and from the land in which I was born, He Himself who spoke to me, saying, To you I will give this land and to your seed, He who has shown such guardianship over me, He Himself will send His angel before you, and you shall take a wife for my son from there.* Be confident, he says, go; for I am persuaded that He who has shown such a benefit toward me will also add this one to those that have come before, and will send His angel before you. He Himself will prepare the way for you, He will also make the woman known to you, and you shall bring her. C But if it happens, which God forbid, that the woman is unwilling to journey, you shall be clear of the oath. But do not bring my son back there. For I do not doubt that the Lord will prosper you.
And showing how he trusted in the power of God, he forbids the servant to take Isaac there. [484] Since he had commanded the servant with precision, and relieved him of his anxiety (for the servant was afraid of being caught for perjury if he did not fulfill what was ordered), he placed, he says, his hand under his thigh and swore concerning this word, so that he would not take Isaac back there. Do you see how from the beginning the servant showed his goodwill toward his master? See then how he grew better from the instruction of the patriarch, and was imitating the piety of the righteous man.
Taking, he says, the servant ten camels, and from all the good things of his master, he arose and journeyed to Mesopotamia to the city of Nahor, and made the camels rest outside the city by the fountain of water towards evening, when they who draw water come out. And he said: *Lord, the God of my master Abraham.* See the gratitude of the servant. He names the Lord of the world after the patriarch. For the Lord, he says, of my master Abraham, who has shown such great benefits toward him. And why do you marvel if the servant calls Him the God of Abraham thus? The God of all things Himself, showing how He values the virtue of the righteous, says: [435] *I am the God of Jacob and the God of Isaac and the God of Abraham.* *Lord*, he says, *the God of my master Abraham, prosper me before me today, and do mercy with my master Abraham*; as if he were saying: Do what is pleasing to him, and prosper everything according to his mind. *Do mercy with my master Abraham.* What is, *Do mercy*? Fulfill his desire. Then he says: *Behold, I stand by the fountain of water, and the daughters of those who inhabit the city are coming out to draw water. And it shall be, the maiden to whom I may say, Incline your pitcher that I may drink, and she shall say to me, Even your camels I will water, until they shall all cease drinking, this one you have prepared for your servant Isaac, and in this I shall know that you have done mercy to my master Abraham.* See the common sense of the servant. Because he knew the hospitality of the patriarch, and that the maiden who was to be brought from there should be worthy of the righteous man, he seeks no other evidence, but wishes to realize her hospitality from the character of the maiden, and says: If, when I have asked water from her, she inclines her pitcher for me, and not only does what is asked, but also displays the bounty of her own mind, and says, I will water your camels also, she will provide sufficient proof by the providing of water of the fairness of her character.
4. Think for me, beloved, how great a thing it was for a maiden drawing water not only not to refuse the request, but even to lower the pitcher from her shoulders, and to allow the one asking to be filled, and this to a stranger who was known from nowhere; and not for this only, but also to draw water for all the camels, and to show through the acts themselves the proofs of the nobility in her soul.