Chapter VI.
The meaning of the text is: And Lot, who was walking with Abram, likewise: the land did not hold them. About the shepherds, and the fight that broke out between them, which Abraham tries to control. When Lot failed to retain them, he dismisses him with goodwill. About Lot's lack of skill and insolence in choosing; and about the sins of the Sodomites.
25. Now that should by no means be passed over, which seems to have even moved the learned; by which reason it is written thus: 'And Lot, who walked with Abram' (Gen. XIII, 5); as if there were another Lot who did not walk with him, according to what we have heard. And many think that the question is not resolved. Therefore, in order to satisfy them and not depart from the rule of Scripture, we say one person, two things, that in one and the same man two things are signified: he is one in number, but his duty is twofold. For Lot is said to decline, as the Latin interpretation has it. But everyone declines either good or evil. Therefore, when Lot declined evil, that is, error, disgrace, crime, he was joined to his uncle; when he declined good, that is, justice, innocence, holiness, religiosity, he associated with disgrace. Therefore, it is well said: And Lot who walked with Abram; because he had not yet chosen Sodom, he did not dwell with the authors of wickedness. Afterwards, he began to dwell in Sodom. And so, as if changed from himself, he is received as another person; not only by the righteous man, but even by himself, turning away.
26. Finally, because he had begun to deviate from his uncle in his studies, the land could not contain them. For no amount of space is sufficient for those who are in conflict; even narrow spaces abound for those who are at peace. And because I said from the beginning (above, in chapter 1 of this book) that the mind is formed here, which was imperfect from the beginning but progresses through increments and certain stages, he says: The land could not contain them. That is, one soul could not naturally contain conflicting movements. However, it can happen that sometimes not everything is perfect in one and the same person; nevertheless, one can cover up some of his own faults or temper his own movements: either if there are more good things that outweigh fewer faults, or if one can redirect sudden turmoil with more mature advice. But if on both sides there are more conflicting and opposing things, the dwelling of discordant virtues and passions in one soul must necessarily dissolve. Therefore, he figuratively called the soul 'earth' according to the philosophers. For Solomon also says: Just like an imprudent farmer (Prov. XXIV); if the field is fruitful with an abundance of crops, it can hide the thorns. But if the thorns gather with the ear of grain, there is no supply for cutting.
27. Therefore, let us consider who these shepherds are (Gen. XIII, 7), and what kind of animals they have, and what quarrel between the shepherds of Abraham and the shepherds of Lot we should examine. Shepherds are the masters of herds, or diligent and sober, not allowing the crops of the fields to be trampled underfoot and burned by thorns: or negligent and lax, who do not call back their flock, so that it may graze on grassy and not fruitful land, but allow it to roam freely among various crops. Therefore, the careful watchfulness of these shepherds is necessary, lest it be attributed to the diligent, that which is overturned by the carelessness of the negligent. But because speech is not about visible things, therefore let us first consider who the shepherds of these flocks are. We can define these shepherds. Shepherds, he says, of livestock (Gen. XIII, 7). But we have learned that livestock signifies the irrational senses of the body. Therefore, who are the shepherds of the senses, if not teachers, and as it were, guides of the flocks, their leaders, or the monitors of a certain discourse, or the thoughts of our mind? Those who are knowledgeable and steadfast in the pastoral discipline do not allow the flock of senses to wander further and adhere to useless or harmful pastures, but they call them back with a careful guide, and they remove the reins of reason and resist those who resist. But wicked teachers, either through useless arguments, allow them to be carried away by their own impetuosity, and to rush into the precipice and danger, and trample on cultivated fields, and graze on fruitful ones; so that if there are any such fruits of virtues in the same soul, they too may be scattered. Hence, there is a discord in our thoughts. When the flesh rebels against the spirit, and the spirit against the flesh, there is a great battle, as the Apostle himself, a chosen vessel of the Lord, says: I see the law of my flesh rebelling against the law of my mind, and taking me captive in the law of sin, which is in my members (Rom. VII, 23). He himself was unable to quell this battle, and therefore he turned to Christ, saying: Wretched man that I am, who will deliver me from this body of death (Ibid., 24)? This is so that I don't cling to the pleasures of the flesh. Therefore, who is it that will free me from these chains and lead me to God, and turn my senses more towards the sobriety of the soul than towards the intoxication of the body? But because among humans he could hardly find a guide, he turned to God: 'Thanks be to God through Jesus Christ our Lord!' (Ibid., 25). If a stronger man did not rely on his own strength to escape the body of death, but sought help from Christ, what should we weaker ones do? Abraham knew this battle to be serious, and therefore he thought caution should be exercised at the beginning. For it is the characteristic of a wise person to seek peace, and of a foolish person to engage in friendly quarrels.
28. He said, 'Let there be no strife between me and you, and between my shepherds and your shepherds; for we are brothers.' (Gen. XIII, 8). We read that Abraham was Lot's uncle, and Lot was his nephew; how then does he call him brother? But note that he employs the causes of concord. Hence, he prefaces, 'We are brothers.' Indeed, all men are born of one nature, within the same womb, and are brought forth and poured out from one uterus. Whereby, by right, we are connected as brothers of a certain kinship, as if born from one father and one mother, like uterine brothers. And because we are the reasonable offspring of nature, we ought to love one another as uterine brothers with mutual affection, not to attack and persecute one another. Moreover, it is much truer to refer to one soul, which has reasonable relatives, as we have said above (Chapter I of this book), than to irrational senses; but what is reasonable has the bond of virtues. Where vices and virtues of a person are united by a certain brotherly necessity, because the former are of the flesh and the latter of the rational soul. However, flesh and soul are joined together as if by a certain law of marriage, from which man is composed. Therefore, man ought to reconcile his parts and bring them into peace. But because there was no one so great who could overcome the flesh, our peace came, who made both one, and by breaking down the middle wall of partition, abolished enmities in his flesh, nullifying the law of commandments with its edicts, so as to create in himself one new man, making peace, reconciling both in one body to God through the cross, putting to death enmities in himself (Ephesians 2:14 et seq.). Therefore, the Apostle correctly called himself an unhappy man (Rom. VII, 24) , who endured such a great war within himself that he could not extinguish it. Finally, when Solomon spoke of one aspect of passions, that is, anger, he said: Better, he says, is a wise man than a strong man: but he who contains anger is better than one who captures a city (Prov. XVI, 32) . Therefore, blessed is he who has escaped this war, not as a stranger and foreigner, but as a citizen of the saints and a member of the household of God, whom earthly things do not shake while he is placed here on earth.
29. Abraham wanted to maintain this disposition. And so, as a peaceful man, he first said: Let there be no quarrel between me and you. He then said: And between my shepherds and your shepherds. He made a third proposition: Behold, he said, all the land is before you, that is, if we cannot agree, I yield it all, take the whole, if there is any disagreement about place or possession. But if it does not fit in with your customs, depart from me. How many things did he say beforehand so that he would not be forced to depart? But this is also a virtue and discipline. For a man who had advanced in the discipline of philosophy before us said that these four things belong to a good man: First, he should make friends with everyone if possible; second, if he cannot make friends, he should at least not make enemies; third, if he cannot even do that, he should withdraw according to his judgment; fourth, if someone pursues him as he retreats, he should defend himself as best he can. But we recognize those three things in Abraham not only in his words, but also in his actions.
But the fourth case is not like this, when it even preserved the affection of the parent who was giving way; so that it not only did not pursue him, but even snatched and set free the captive. Finally, the Apostle, while teaching those three things, solves the fourth, which Philosophy had added. For he says, when he wanted to instruct the peaceful people of God: If possible, as far as it depends on you, live at peace with all men (Rom. XII, 18); and then if this is not possible, certainly not disputes or hostilities. And so he added: Not avenging yourselves, dearest (Ibid., 19), in which also that third thing is excluded, that we should by no means desire to avenge ourselves: But give place to wrath. You have a fourth, to depart more, and to commit revenge to God, which you exact for yourself; although he wanted this said more according to the law. For according to the Gospel you have above: Bless those who persecute you (Matt. 5:44). We have these precepts to Timothy in the second letter: For this reason, he says, I admonish you, that you stir up the grace of God which is in you by the imposition of my hands. For God has not given us the spirit of fear, but of power, and of love, and of sobriety (2 Timothy 1:6-7). And again: But you, dear son, take strength in grace (2 Timothy 2:1). Therefore, you have the first precept of wisdom, that you may show grace towards all. And if you cannot acquire all with your precepts, be careful not to provoke anyone with words, that is, not to make enemies. Hence it says below: I remind you of these things, testifying before God, not to strive with words, which is no utility, except to the subversion of the hearers (ibid., 14). But the servant of the Lord must not quarrel; instead, he must be kind to everyone. After a few well-placed remarks, he presented an argument that Philosophy did not see: 'With gentleness,' he said, 'correcting those who oppose, lest God grant them repentance to know the truth' (Ibid., 25). To the third point, that we should separate from those with whom we cannot agree, you have the following added: when he instructed us to speak what is fitting for sound doctrine, then to avoid disputes about the law, that is, first to sow grace, then to turn away from arguments. The third point is that after one warning, he should avoid a heretic; for he is condemned himself, having sinned (Titus 3:10-11). How cunningly he escapes our condemnation with his own judgment, as if unworthy of the retribution that will be brought upon him! But David clearly removes the desire for revenge by saying: If I have rendered evil to those who have rendered evil to me
Therefore, the mind of a wise man strives to correct either the lapses or the irrational movements of the same soul and to unite them to himself. For it is possible that those things which sometimes displease may be amended with grace. If the outflow of wealth is restrained, it has generosity without expense. Sometimes modesty is less strict; if it is confirmed, it has both the grace of modesty and the constancy of purpose. If anger is tempered, it puts aside the horror of indignation and assumes the praise of strength. But if it cannot be corrected, let not intemperance worsen it. He detects the fire of lust, which he restrains by marriage, let alone seeking continence, for unchastity creeps in. And therefore the master of the good things says, 'I say, he says, it is good for them if they remain thus, as I do.' But if they cannot be continent, let them marry. For it is better to marry than to burn.' (I Cor. VII, 8) There are some women who are left unmarried prematurely by their husbands' death, and they cannot restrain themselves. He wants, she says, young women to marry, to bear children, to be mothers of families, to give no occasion to the adversary (I Tim. V, 14). But if any pleasures delight them, and they want to indulge in luxury in Christ, seeking the glory of widowhood but not preserving virginity, he judges that they should be avoided, as it is written: Avoid young widows (Ibid., 11).
Therefore, Abraham rightly and with good permission wanted to dismiss his nephew, whom he could not keep from straying away. In the same way, a good mind separates and sets itself apart from a steep and downward slide into irrationality. 'If you go to the left,' he said, 'I will go to the right; or if you go to the right, I will go to the left' (Genesis 13:9). That is, what is on your right is on my left, and what is on your left is on my right. For in the right hand of the foolish man are those things which pertain to the body: he prefers and sets them in a better place, and he even sets riches and honors before them. But indeed, he holds the grace of obtaining immortality in his left hand, which is on the left side for the wise man. For the length of life is in his right hand. And the foolish man throws all the virtues of the soul into the left side, but the wise man places them on the right side for himself; and those things which pertain to the body, he places on the left side.
33. And Lot lifted up his eyes, and beheld all the region of Jordan. The further away from the truth, the more boasting there is. Finally, just as Abraham offered his choice more humbly, so Lot arrogantly usurped his choice. Virtue humbles itself, but wickedness exalts itself. He should have entrusted himself to the wiser, in order to be safer. Finally, he did not know how to choose. For at first he lifted up his eyes and beheld the region, that is, that thing which was not first in order, but third, that is, last. First are the goods of the soul: second, those of the body, that is, health, virtue, beauty, grace of form: third are the things that happen, that is, wealth, power, country, friends, glory. Therefore, the region is placed in the third place; it is indeed the property of dwelling.
34. Therefore, He saw the region that was irrigated before God destroyed Sodom and Gomorrah, like the Garden of God and the land of Egypt, as far as Zoi-pa. (Ibid.) If you do not pay careful attention to this, can you not say that he made a mistake when he chose the vicinity of the Jordan and those regions that were irrigated, like the Garden of God? Not according to the literal interpretation. But when the descent into the Jordan is mentioned, it means descending from the fellowship of virtue, and choosing appearance over truth. The beauty of the perfect blessedness is like a paradise, or the foundation of a fruitful soul, in which are the plants of wisdom, justice, and other virtues. However, the earth of Egypt signifies physical matter, whose plants are the senses and bodily passions. Just as the greenery of virtue have Christ as their source and the spiritual abundance of grace by which they flourish, so too intemperance is a certain source of bodily passions, by which excesses are nourished.
But Scripture says beautifully (Gen. XIII, 11): he chose for himself Lot, that is, a turning aside; because God has put before us good and evil, so that each one may choose what he wishes. Therefore, let us not choose what seems more pleasant in appearance, but what prevails in truth; lest, when the better things are offered to us as a tribute, we raise our eyes diverted by the false charm of delight: but let us obscure the truth of nature, as if our gaze were diverted.
Moreover, the fact that the people in Sodom were cruel (Genesis 13) and sinners in the sight of the Lord, indicates a severe judgment, so that you may observe that God, being kind, is moved by the severity of sins to avenge them. And it is not unreasonable that Abraham could not obtain forgiveness for the people of Sodom, because they were exceedingly wicked. There are many who are not only wicked but also crafty, who elude the scrutiny of men, and conduct themselves without an arbiter, or the righteous are deceived by false testimony. Yet the righteous person remains before God, even if condemned by humans; for God does not judge the outcome of trials, nor does He concern himself with the tangled webs of wickedness, but rather looks at the raw nature of the matter. In the examination of men, false opinions often obscure the power of truth. Susanna, chaste in heart, remained before God, even when condemned of adultery; for God did not examine the faith through the assertions of false witnesses, but rather questioned the intimate conscience of the mind.