When they provoke divine wrath through their lawless actions, the repercussions of God’s vengeance not only affect the unrighteous rulers but extend to those they govern, as seen during the flood and in Sodom; when fathers sinned, their children, who remained innocent, faced similar fates, along with all the animals.
A pressing question arises: Why did the Lord not spare away the innocent children, who committed no wrong, yet saw them destroyed alongside their wicked fathers in the flood and Sodom’s fiery judgment—is this not contrary to God’s justice? I contend that this is not an act of injustice but rather a manifestation of the divine mercy of the Lord, who orchestrates everything for a greater good. Thus, He chose to eradicate the innocent children from the earth alongside their guilty fathers, to prevent any potential inheritance of their fathers’ wickedness that could lead them into eternal torment. In His mercy, the Lord concluded their temporary lives through a temporary destruction, safeguarding their souls from the everlasting anguish their fathers had incurred. While their bodies were consumed with their fathers, their souls were preserved from the depths of hell by God’s compassion, for ‘righteous is the Lord, and there is no unrighteousness in Him’ (Deuteronomy 32:4), and He stands poised to forgive even the guilty.
The paradise of God resembled the land of Sodom and the region along the Jordan until the inhabitants spurned the Lord and incurred His wrath upon themselves and all their territory, as is recorded: ‘Lot lifted up his eyes, and saw the whole border of the Jordan flooded, before the scattering of Sodom and Gomorrah, as the paradise of God’ (Genesis 13:10). When divine judgment fell upon the sinners, the Lord unleashed fire upon them and utterly annihilated them, transforming their region into a wasteland. What was once likened to paradise because of its beauty, abundant fruits, and pleasant air became desolate and oppressive, a stark contrast to its former glory, as recounted by the holy martyr Pionius. ‘I,’ he remarks, ‘passed through all the Jewish countries, crossed the river Jordan, and observed a land that even now bears the signs of God’s wrath due to the sins of men. I saw the descending smoke, fields scorched by fire, and a land devoid of all nourishment. I also beheld the Dead Sea, which is also known as the Asphalt Sea, born of divine punishment; its waters, corrupted by God’s decree, no longer nurture any creatures nor can a human body sink within its depths without being expelled immediately.’
St. John Chrysostom speaks of the same, asserting: ‘Has anyone among you visited Palestine? Bear witness, you who have seen those places, and testify to those who have not! At the very end of the Jordan River, above Ascalon and Gaza, lies a vast region that was once fruitful but has since perished. This land was equivalent to paradise: ‘Lot saw,’ it is noted, ‘the whole limit of the Jordan, and it was like the paradise of God.’ It used to flourish beyond all other lands, likened in fertility to the paradise of God; yet now it stands emptier than any other place. Trees may still grow there, bearing fruit, yet the fruit serves merely as a lingering reminder of God’s wrath. Pomegranate apples, beautifully presented to the unknowing, appear full of promise, but when they are crushed, they reveal only dust and ashes. So it is with all that ground; even the stones you find will seem like ashes. These cursed remnants of wood and earth, down to the very air and water, are burdened by the same miseries, echoing the fate of a body caught in flames—retaining only its outward form but lacking life. Here, the land bears no likeness to its former state, consumed instead by ashes; trees and fruits seem to exist, but are devoid of substance; air and water no longer reflect their true nature, having transformed wholly into lifeless remnants. Although it might seem unfathomable for air or water to ignite when we know trees and stones can burn, what appears impossible to us is indeed attainable for the Creator. All these elements now resemble a scorched furnace—air and water are barren, inflexible, serving as a reminder of God’s earlier anger and as a harbinger of future suffering, as Chrysostom elaborates in his discourse on the First Epistle to the Thessalonians.
Furthermore, the Book of Wisdom declares: ‘This (the Wisdom of God) righteous Lot from the perishing wicked, fleeing from the fire descending on five hailstones, his still testimony smoking stands the earth empty’ (Wisdom 10:6-7). It is well-known that the Jordan River, flowing into the lake of Sodom, immediately loses its natural sweetness, imparting sorrow, such that any fish that accompany it perish at once. This bears reflection on the dreadful power of sin, for which the vengeful God executes judgment without mercy upon the earth, its trees, the air, the water, and all His undefiled creations. Let us tremble, dear people, at the thought of provoking God through our grievous sins, lest His retribution falls upon us! If it does not strike in this life, it shall surely come in the next, for unrepentant sin cannot remain without punishment, whether in this temporal existence or the eternal realm. The desolate Eden mirrors the condition of our souls. Once a paradise in the face of God’s favor, it loses that grace due to our sins and descends into a hellish state—smoky, foul, barren, void of water—just as our soul, before succumbing to wickedness, may shine like paradise: where God dwells, the Holy Spirit abides, and holy angels protect it, where divine grace flows and spiritual fruits abound. Yet as soon as it succumbs to sin and refuses to rise above it, it mirrors hell: God withdraws, the Holy Spirit is grieved, angels avert their gaze, the rivers of grace run dry, spiritual fruits wither, and it becomes desolate, steeped in sin and fanned by the flames of iniquity. Yet there is a profound blessing for the soul; it has the potential for transformation through repentance, reclaiming its former glory. While Sodom can never regain its lost paradise, a sinful soul can rise again to repentance, reclaiming its original sanctity. It is within your power to change; divine assistance is readily available, and the mercy of the patient God patiently awaits your return.
THEOSIS