Gênesis 19
Origen of Alexandria · Comentário Patrístico (catena)
Gênesis 19:1
Lot was not inside Sodom "but at the gate." I might have said, just as Abraham was sitting outside his tent, out of hospitality, even at an inconvenient time (for it was the middle of the day) on the lookout for travelers, so his relative and the imitator of his morality "was sitting at the gate" ready to invite those passing through the land, even though evening had now come. For he surely knew the impiety of the Sodomites and that there was no rest for the stranger in that place. — SELECTIONS ON GENESIS
Gênesis 19:15
When the angels who were sent to destroy Sodom desired to expedite the task with which they were charged, they first had concern for their host, Lot, that, in consideration of his hospitality, they might deliver him from the destruction of the imminent fire.Hear these words, you who close your houses to strangers; hear these words, you who avoid a guest as an enemy. Lot was living in Sodom. We do not read of other good deeds of his. The hospitality alone occurring at that time is mentioned. He escapes the flames, he escapes the conflagration for this reason alone: because he opened his house to strangers. Angels entered the hospitable house; fire entered the houses closed to strangers. Let us therefore see what the angels say to their host on account of his services of hospitality. "Save your life in the mountain," the text says, "lest perchance you be included." Lot was indeed hospitable. And, as the Scripture has borne testimony to him, he was hidden from destruction when the angels had been hospitably received. But he was not so perfect that immediately on departing from Sodom, he could ascend the mountain; for it belongs to the perfect to say, "I have lifted up my eyes to the mountains, whence help shall come to me." He therefore was neither such that he should perish among the inhabitants of Sodom, nor was he so great that he could dwell with Abraham in the heights. For if he had been such, Abraham would never have said to him, "If you go to the right, I will go to the left, or if you go to the left I will go to the right," nor would the dwellings of Sodom have pleased him. He was therefore somewhere in the middle between the perfect and the doomed. And knowing that it is not appropriate with his strength to ascend the mountain, he piously and humbly excuses himself saying, "I cannot be saved on the mountain, but, behold, this city is small. Here I shall be saved; and it is not small?" To be sure, when he entered the small city of Zoar he is saved in it. And after this he went up into the mountain with his daughters. For there was no possibility of ascending from Sodom into the mountain, although it is written of the land of Sodom before it was overthrown, in that time when Lot chose it as his dwelling place, that "it was as the paradise of God and as the land of Egypt." And yet, to digress slightly, what similarity does there appear to be with the paradise of God and the land of Egypt that Sodom should be compared fittingly with these? Now I think it is in this way: before Sodom sinned, when it still preserved the simplicity of the unstained life, it was "as the paradise of God," but when it began to be discolored and to be darkened with the stains of sins it became "as the land of Egypt." But since indeed the prophet says, "Your sister Sodom shall be restored to her ancient state," we inquire also whether her restoration also recovers this, that she be "as the paradise of God" or only "as the land of Egypt." I, at least, doubt if the sins of Sodom can be diminished to such an extent and its evils purged to the point that its restoration be so great that it be compared not only with the land of Egypt but also with the paradise of God. Those, however, who wish to establish this will press us especially from that word that appears added to this counterpromise. For the Scripture did not say "Sodom will be restored," and stop, but it says, "Sodom will be restored to its ancient state." And they will assert strongly that its ancient state was not "as the land of Egypt" but "as the paradise of God." — HOMILIES ON GENESIS 5.1
Gênesis 19:26
But let us return to Lot, who, fleeing the destruction of Sodom with his wife and daughters after he had received the command from the angels to not look back, was proceeding to Zoar. But his wife became negligent of the command. "She looked back"; she violated the imposed law; "she became a little statue of salt." Do we think there was so much evil in this transgression, that the woman, because she looked behind her, incurred the destruction that she appeared to be fleeing by divine favor? For what great crime was it, if the concerned mind of the woman looked backward whence she was being terrified by the excessive crackling of the flames?But because "the law is spiritual" and the things that happened to the ancients "happened figuratively," let us see if perhaps Lot, who did not look back, is not the rational understanding and the courageous soul, and his wife here represents the flesh. For it is the flesh which always looks to vices; when the soul is proceeding to salvation, the flesh looks backward and seeks after pleasures. For concerning that the Lord also said, "No man putting his hand to the plow and looking back is fit for the kingdom of God." And he adds, "Remember Lot's wife." But the fact that "she became a little statue of salt" appears to be an open indication of her folly. For salt represents the prudence which she lacked. Lot therefore pushed on to Zoar. After he had gained strength there for a while, which he could not have in Sodom, he ascended the mountain and dwelt there, as the Scripture says, "he and his two daughters with him." — HOMILIES ON GENESIS 5.2
Gênesis 19:33-35
After these things now that well-known story is related in which it is written that Lot's daughters cunningly lay with their father by stealth. In this matter I do not know if anyone can so excuse Lot as to free him from sin. Nor again do I think he should be so accused that he ought to become party to such serious incest. For I do not find him to have plotted against or to have violently snatched away the chastity of his daughters but rather to have been the victim of a plot and cunningly ensnared. But neither would he have been ensnared by the girls unless he could have been inebriated. Thus he seems to me to be found partly culpable and partly excusable. For indeed he can be excused because he is free of the offense of concupiscence and pleasure, and because he is shown neither to have wished nor to have consented to those wishing. But he is at fault because he could be trapped, because he indulged in wine too much, and this not once, but he did it a second time.For instance, even Scripture seems to me to make excuse for him in a certain manner when it says, "For he did not know when he slept with them and when he arose." This is not said of the daughters, who intentionally and cunningly deceive their father. He, however, was so senseless from wine that he did not know that he lay with his older daughter or with the younger. Hear what drunkenness does. Hear what an outrage intoxication produces. Hear and beware, you who do not hold that evil to be a fault but practice it. Drunkenness deceives him whom Sodom did not deceive. He whom the sulphurous flame did not burn is burned by the flames of women. — HOMILIES ON GENESIS 5.3
Gênesis 19:36
As we have been able, we have carved out these explanations according to the spiritual understanding of Lot and his wife and daughters. We pass no judgment on those who have been able to perceive something more sacred from this text.But above, in the moral sense, we referred Lot indeed to the rational understanding and the courageous soul; but his wife, who looked back, we said to be the flesh given to concupiscence and pleasures. Do not, O hearer, receive these things carelessly. For you ought to watch lest perhaps even when you have fled the flames of the world and have escaped the fires of the flesh, even when you have risen above "Zoar, the city" that is "small and not small," which is somewhere in the middle … you seem to have ascended to the height of knowledge, as to some mountain peak. Beware lest those two daughters lie in wait for you, who do not depart from you but follow you even when you ascend the mountain. They are vainglory and her older sister, pride. Beware lest with their embraces those daughters constrict you, deprived of sense and sleeping, while you seem neither to perceive nor know. They are called daughters because they do not come upon us from outside but proceed from us and from a kind of innocence, as it were, of our acts. Be vigilant, therefore, as much as you can, and watch lest you beget sons from these daughters, because those who have been born from them "shall not enter the assembly of the Lord." But if you wish to beget, beget in the spirit, since "he who sows in the spirit, of the spirit shall reap life everlasting." If you wish to embrace, embrace wisdom and "say wisdom is your sister," that Wisdom also may say of you: He "who shall do the will of my Father who is in heaven, he is my brother and sister and mother." Jesus Christ our Lord is this wisdom, "to whom be glory and sovereignty forever and ever. Amen." — HOMILIES ON GENESIS 5.5-6
Gênesis 19:36
After these things, therefore, Lot ascends into the mountains, and there "he dwells in a cave," as the Scripture says, "he and his two daughters." The law also should be thought to have ascended, because an embellishment was added to it by the temple built by Solomon, when it became indeed "the house of God, a house of prayer." Evil inhabitants, however, made it "a den of thieves." Therefore "Lot and his two daughters dwelt in a cave." The prophet evidently describes these two daughters saying that Oholah and Oholibah are two sisters, and Oholah indeed is "Judah" and Oholibah is "Samaria." The people therefore divided into two parts made the two daughters of the law. Those daughters, desiring carnal offspring to be preserved and the forces of earthly dominion to be fortified by an abundant posterity, depriving their father of sense and making him sleep, that is, covering and obscuring his spiritual understanding, draw only carnal understanding from him. Then they conceive. Then they give birth to such sons as their father neither perceives nor recognizes. For it was neither the understanding nor the will of the law to beget carnally. But the law is deprived of its sense that such posterity might be begotten that "shall not enter the assembly of the Lord." "For the Ammonites," Scripture says, "and Moabites shall not enter the assembly of the Lord unto the third and fourth generation and forever." — HOMILIES ON GENESIS 5.5
Gênesis 19:37
But I know that some, so far as the story pertains to a spiritual interpretation, have referred Lot to the person of the Lord and his daughters to the two Testaments. But I do not know if anyone freely accepts these views who knows what the Scripture says about the Ammonites and Moabites who descend from Lot's race. For how will one be able to apply to Christ the statement that those who descend from his seed "shall not enter the assembly of the Lord" "to the third and fourth generation"?But we, as we are able to perceive, consider Lot to be a figure of the law. Let not the fact that the word law is declined in the feminine gender in Latin appear incongruous, since it preserves the masculine gender in Greek. We consider his wife to represent the people who, after they had set out from Egypt and had been delivered from the Red Sea and the persecution of Pharaoh, as if from the fires of Sodom, again desiring the meat and "pots of Egypt and onions and cucumbers," looked back and fell in the desert. Those people too became a memorial of concupiscence in the wilderness. In regard to that first people, therefore, it was there that the law, like Lot, lost and left his wife looking back. Then Lot comes and dwells in Zoar, about which he says, "This city is small, and my life shall be saved in it; and it is not small." Let us see, therefore, so far as it pertains to the law what "the city" is that is "small and not small." A city is so named from the manner of life of the multitude, because it orders and holds together the lives of many in one place. These therefore who live by the law have a small and petty manner of life as long as they understand the law literally. For there is nothing great in observing sabbaths and new moons and circumcision of the flesh and distinctions between foods in a fleshly manner. But if someone should begin to understand spiritually, these same observances, which in the literal sense were small and petty, in the spiritual sense are not small but great. — HOMILIES ON GENESIS 5.5