 CHAPTER 9 But as to the fabled that there are antipodes, that is to say men on the opposite side of the earth, where the sun rises when it sets to us, men who walk with their feet opposite ours, that is on no ground credible. And indeed it is not affirmed that this has been learned by historical knowledge, but by scientific conjecture, on the ground that the earth is suspended within the concavity of the sky, and that it has as much room on the one side of it as on the other. Hence they say that the part which is beneath must also be inhabited. But they do not remark that although it be supposed or scientifically demonstrated that the world is of a round and spherical form, yet it does not follow that the other side of the earth is bare of water, nor even, though it be bare, does it immediately follow that it is peopled. For Scripture which proves the truth of its historical statements by the accomplishment of its prophecies, gives no false information, and it is too absurd to say that some men might have taken ship and traversed the whole wide ocean and crossed from this side of the world to the other, and that thus even the inhabitants of that distant region are descended from that one first man. Wherefore let us seek if we can find the city of God that sojourns on earth among those human races who are catalogued as having been divided into seventy-two nations and as many languages. For it continued down to the Deluge and the Ark, and is proved to existed still among the sons of Noah by their blessings, and chiefly in the eldest son, Shem, for Japeth received this blessing that he should dwell in the tents of Shem. CHAPTER X It is necessary, therefore, to preserve the series of generations descending from Shem, for the sake of exhibiting the city of God after the flood, as before the flood it was exhibited in the series of generations descending from Sath. And therefore does divine scripture, after exhibiting the earthly city as Babylon, who are confusion, revert to the patriarch Shem and recapitulate the generations from him to Abraham, specifying besides the year in which each father begat the son that belonged to this line and how long he lived. And unquestionably it is this which fulfills the promise I made that it should appear wide as said of the sons of Heber, the name of the one was Peleg, for in his days the earth was divided. For what can we understand but the division of the earth if not the diversity of languages? And therefore omitting the other sons of Shem, who are not concerned in this matter, scripture gives the genealogy of those by whom the line runs on to Abraham, as before the flood those are given who carried on the line to Noah from Sath. Similarly this series of generations begins thus. These are the generations of Shem. Shem was a hundred years old and begat Arfixad two years after the flood, and Shem lived after he begat Arfixad five hundred years and begat sons and daughters. In like manner it registers the rest, naming the year of his life in which each begat the son who belonged to that line which extends to Abraham. It specifies too how many years he lived thereafter begetting sons and daughters that we may not childishly suppose that the men named were the only men, but may understand how the population increased and how regions and kingdoms so vast could be populated by the descendants of Shem, especially the kingdom of Assyria from which Nenus subdued the surrounding nations reigning with brilliant prosperity and bequeathing to his descendants a vast but thoroughly consolidated empire which held together for many centuries. But to avoid needless prolixity we shall mention not the number of years each member of this series lived, but only the year of his life in which he begat his heir that we may thus reckon the number of years from the flood to Abraham and may at the same time leave room to touch briefly and cursorily upon some other matters necessary to our argument. In the second year, then, after the flood, Shem, when he was a hundred years old, begat Arfixad. Arfixad, when he was 135 years old, begat Canaan. Canaan, when he was 130 years old, begat Sala. Sala, himself, too, was the same age when he begat Eber. Eber lived 134 years and begat Pelag, in whose days the earth was divided. Pelag, himself, lived 130 years, and begat Reu, and Reu lived 132 years, and begat Serug, Serug 130, and begat Nahor, and Nahor 79, and begat Tera, and Tera 70, and begat Abram, whose name God afterwards changed into Abraham. There are thus from the flood to Abraham 1,072 years according to the volgots for septuagent versions. In the Hebrew copies far fewer years are given, and for this either no reason or a not very credible one is given. When therefore we look for the city of God in these seventy-two nations, we cannot affirm that while they had but one lip, that is, one language, the human race had departed from the worship of the true God, and that genuine godliness had survived only in those generations which descend from Shem through Arfixad and reach to Abraham, but from the time when they proudly built a tower to heaven, a symbol of godless exaltation, the city or society of the wicked, becomes apparent. Whether it was only disguised before or nonexistent, whether both cities remained after the flood, the godly and the two sons of Noah who were blessed, and in their posterity, and the ungodly and the cursed son in his descendants from whom sprang that mighty hutter against the Lord, is not easily determined. For possibly, and certainly this is more credible, there were despisers of God among the descendants of the two sons even before Babylon was founded, and worshipers of God among the descendants of Ham. Certainly neither race was ever obliterated from earth, for in both the Psalms in which it is said, They are all gone aside, they are all together become filthy, there is none that doeth good, no, not one. We read further, Have all the workers of iniquity know knowledge, who eat up my people as they eat bread, and call not upon the Lord? There was then a people of God even at that time, and therefore the words, There is none that doeth good, no, not one, were said of the sons of men, not of the sons of God. For it had been previously said, God look down from heaven upon the sons of men to see if any understood and sought after God, and then follow the words which demonstrate that all the sons of men, that is all who belong to the city which lives according to man, not according to God, are reprobate. CHAPTER XI Wherefore, as the fact of all using one language did not secure the absence of sin-infected men from the race, for even before the deluge there was one language, and yet all but the single family of just Noah were found worthy of destruction by the flood, so when the nations by a prouder godlessness earned the punishment of the dispersion and the confusion of tongues, and the city of the godless was called confusion, or Babylon, there was still the house of Heber in which the primitive language of the race survived. And therefore, as I have already mentioned, when an enumeration is made of the sons of Shem, who each found that a nation, Heber is first mentioned although he was of the fifth generation from Shem. And because when the other races were divided by their own peculiar languages, his family preserved that language which is not unreasonably believed to have been the common language of the race. It was on this account thenceforth named Hebrew. For it then became necessary to distinguish this language from the rest by a proper name, though while there was only one it had no other name than the language of man, or human speech, it alone being spoken by the whole human race. One will say, if the earth was divided by languages in the days of Peleg, Heber's son, that language which was formally common to all should rather have been called after Peleg. But we are to understand that Heber himself gave to his son this name Peleg, which means division, because he was born when the earth was divided, that is at the very time of the division, and that this is the meaning of the words, in his days the earth was divided. For unless Heber had been still alive when the languages were multiplied, the language which was preserved in his house would not have been called after him. We are induced to believe that this was the primitive and common language, because the multiplication and change of languages was introduced as a punishment, and it is fit to ascribe to the people of God an immunity from this punishment. Nor is it without significance that this is the language which Abraham retained, and that he could not transmit it to all his descendants, but only to those of Jacob's line who distinctively and eminently constituted God's people, and received his covenants, and were Christ's progenitors according to the flesh. In the same way Heber himself did not transmit that language to all his posterity, but only to the line from which Abraham sprang. And thus, although it is not expressly stated that when the wicked were building Babylon there was a godly seed remaining, this indistinctness is intended to stimulate research rather than to elude it. For when we see that originally there was one common language, and that Heber is mentioned before all Shem's sons, though he belonged to the fifth generation from him, and that the language which the patriarchs and prophets used, not only in their conversation, but in the authoritative language of scripture, is called Hebrew, when we are asked where that primitive and common language was preserved after the confusion of tongues, certainly as there can be no doubt that those among whom it was preserved were exempt from the punishment embodied, what other suggestion can we make than that it survived in the family of him whose name it took, and that this is no small proof of the righteousness of this family, that the punishment with which the other families were visited did not fall upon it. But yet another question is mooted. How did Heber and his son Peleg each found a nation if they had but one language? For no doubt the Hebrew nation propagated from Heber through Abraham, and becoming through him a great people is one nation. How, then, are all the sons of the three branches of Noah's family enumerated as founding a nation each if Heber and Peleg did not so? It is very probable that the giant Nimrod found it also his nation, and the scripture has named him separately on account of the extraordinary dimensions of his empire and of his body so that the number of seventy-two nations remains. But Peleg was mentioned not because he found it a nation, for his race and language are Hebrew, but on account of the critical time at which he was born all the earth being then divided. Nor ought we to be surprised that the giant Nimrod lived the time in which Babylon was founded and the confusion of tongues occurred and the consequent division of the earth. For though Heber was in the sixth generation from Noah and Nimrod in the fourth, it does not follow that they could not be alive at the same time. For when the generations are few they live longer and are born later, but when they are many they live a shorter time and come into the world earlier. We are to understand that when the earth was divided the descendants of Noah who are registered as founders of nations were not only already born, but were of an age to have immense families worthy to be called tribes or nations. And therefore we must by no means suppose that they were born in the order in which they were set down. Otherwise how could the twelve sons of Jaktan, another son of Heber's and brother of Peleg, have already founded nations if Jaktan was born as he is registered after his brother Peleg since the earth was divided at Peleg's birth? We are therefore to understand that though Peleg is named first he was born long after Jaktan, whose twelve sons had already families so large as to admit of their being divided by different languages. There is nothing extraordinary in the last born being first named. Of the sons of Noah the descendants of Japheth are named first, then the sons of Ham who is the second son, and last the sons of Shem who is the first and oldest. Of these nations the names have partly survived so that at this day we can see from whom they have sprung as the Assyrians from Asur, the Hebrews from Heber, but partly have been altered in the lapse of time so that the most learned men by profound research and ancient records have scarcely been able to discover the origin I do not say of all but of some of these nations. There is for example nothing in the name Egyptians to show that they are descended from Israel, Ham's son, nor in the name Ethiopians to show a connection with Kush, though such is said to be the origin of these nations. And if we take a general survey of the names we shall find that more have been changed than have remained the same. CHAPTER XII Let us now survey the progress of the city of God from the era of the Patriarch Abraham, from whose time it begins to be more conspicuous, and the divine promises which are now fulfilled in Christ are more fully revealed. We learn then from the intimations of holy scripture that Abraham was born in the country of the Chaldeans, a land belonging to the Assyrian Empire. Now even at that time impious superstitions were rife with the Chaldeans as with other nations. The family of terror to which Abraham belonged was the only one in which the worship of the true God survived, and the only one we may suppose in which the Hebrew language was preserved, although Joshua, the son of Nun, tells us that even this family served other gods in Mesopotamia. The other descendants of Hebrew gradually became absorbed in other races and other languages, and thus as the single family of Noah was preserved through the deluge of water to renew the human race, so in the deluge of superstition that flooded the whole world there remained but the one family of terror in which the seed of God's city was preserved. And as when scripture has enumerated the generations prior to Noah with their ages, and explained the cause of the flood before God began to speak to Noah about the building of the ark, it is said, these are the generations of Noah. So also now, after enumerating the generations from Shem, Noah's son, down to Abraham, it then signalizes an era by saying, these are the generations of terror. Terror begat Abram, Nahor, and Heran, and Heran begat Lot, and Heran died before his father, Terah, in the land of his nativity, in ore of the Caldees. And Abram and Nahor took them wives. The name of Abram's wife was Sarai, and the name of Nahor's wife Milka, the daughter of Heran, the father of Milka, and the father of Ischka. This Ischka is supposed to be the same as Sarah, Abraham's wife. CHAPTER XIII Next it is related how Terah with his family left the region of the Caldeans, and came into Mesopotamia and dwelt in Heran. But nothing is said about one of his sons called Nahor as if he had not taken him along with him. For the narrative runs thus. And Terah took Abram his son, and lot the son of Heran, his son's son, and Sarah his daughter-in-law, his son Abram's wife, and led them forth out of the region of the Caldeans to go into the land of Canaan, and he came into Heran and dwelt there. Nahor and Milka his wife are nowhere named here. But afterwards, when Abraham sent his servant to take a wife for his son Isaac, we find it thus written. And the servant took ten camels of the camels of his Lord, and of all the goods of his Lord with him, and arose and went into Mesopotamia into the city of Nahor. This and other testimonies of this sacred history show that Nahor, Abraham's brother, had also left the region of the Caldeans and fixed his abode in Mesopotamia where Abraham dwelt with his Why then did the scripture not mention him when Terah with his family went forth out of the Caldean nation, and dwelt in Heran, since it mentions that he took with him not only Abraham his son, but also Sarah his daughter-in-law, and lot his grandson? The only reason we can think of is that perhaps he had lapsed from the piety of his father and brother, and adhered to the superstition of the Caldeans, and had afterwards emigrated dense, either through penitence, or because he was persecuted as a suspected person. For in the book called Judith, when Hall of Fairnees, the enemy of the Israelites, inquired what kind of nation that might be, and whether war should be made against them, Achaeor, the leader of the Ammonites, answered him thus, Let our Lord now hear a word from the mouth of thy servant, and I will declare unto thee the truth concerning the people which dwelleth near thee in this hill-country, and there shall no lie come out of the mouth of thy servant. For this people is descended from the Caldeans, and they dwelt here to fore in Mesopotamia, because they would not follow the gods of their fathers, which were glorious in the land of the Caldeans, but went out of the way of their ancestors, and adored the God of Heaven whom they knew, and they cast them out from the face of their gods, and they fled into Mesopotamia, and dwelt there many days, and their gods said to them that they should depart from their habitation, and go into the land of Canaan, and they dwelt, etc., as Achaeor the Ammonite narrates. Once it is manifest that the house of Terra had suffered persecution from the Caldeans for the true piety with which they worshipped the one and true God. CHAPTER XIV On Terra's death in Mesopotamia, where he has said to have lived two hundred and five years, the promises of God made to Abraham now begin to be pointed out, for thus it is written, and the days of Terra and Heran were two hundred and five years, and he died in Heran. This is not to be taken as if he had spent all his days there, but that he there completed the days of his life which were two hundred and five years. Otherwise it would not be known how many years Terra lived, since it is not said in what year of his life he came into Heran, and it is absurd to suppose that in this series of generations where it is carefully recorded how many years each one lived, his age was the only one not put on record. For although some whom the same scripture mentions have not their age recorded, they are not in this series in which the reckoning of time is continuously indicated by the death of the parents and the succession of the children. For this series which is given in order from Adam to Noah, and from him down to Abraham, contains no one without the number of the years of his life. CHAPTER XV When after the record of the death of Terra, the father of Abraham, we next read, and the Lord said to Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, etc., it is not to be supposed because this follows in the order of the narrative that it also followed in the chronological order of events. For if it were so there would be an insoluble difficulty. For after these words of God which were spoken to Abraham, the scripture says, and Abram departed as the Lord had spoken unto him, and Lot went with him. Now Abraham was seventy-five years old when he departed out of Heran. How can this be true if he departed from Heran after his father's death? For when Terra was seventy years old, as is intimated above, he begat Abraham, and to this number we add the seventy-five years which Abraham reckoned when he went out of Heran we get one hundred and forty-five years. Therefore that was the number of the years of Terra when Abraham departed out of that city of Mesopotamia, for he had reached the seventy-fifth year of his life, and thus his father, who begat him in the seventy-fifth year of his life, had reached, as was said, his one hundred and forty-fifth. Therefore he did not depart thence after his father's death, that is, after the two hundred and five years his father lived, but the year of his departure from that place, seeing it was his seventy-fifth, is inferred beyond doubt to have been the one hundred and forty-fifth of his father, who begat him in his seventy-fifth year, and thus it is to be understood that the scripture, according to its custom, has gone back to the time which had already been passed by the narrative, just as above when it had mentioned the grandsons of Noah, it said that they were in their nations and tongues, and yet afterwards as if this also had followed an order of time it says, and the whole earth was of one lip and one speech for all. How then could they be said to be in their own nations, and according to their own tongues, if there was one for all, except because the narrative goes back to gather up what it had passed over? Here, too, in the same way after saying, and the days of Tara and Heran were two hundred and five years, and Tara died in Heran, the scripture going back to what had been passed over in order to complete what had been begun about Tara, says, and the Lord said to Abram, Get the out of thy country, et cetera, after which words of God it is added, and Abram departed as the Lord spake unto him, and Lot went with him, but Abram was seventy-five years old when he departed out of Heran. Therefore it was done when his father was in the one hundred and forty-fifth year of his age, for it was then the seventy-fifth of his own. But this question is also solved in another way, that the seventy-five years of Abraham when he departed out of Heran are reckoned from the year in which he was delivered from the fire of the Chaldeans, not from that of his birth, as if he was rather to be held as having been born then. Now the blessed Stephen in narrating these things in the Acts of the Apostles says, The God of glory appeared unto our Father Abraham when he was in Mesopotamia before he dwelt in Keran, and said unto him, Get the out of thy country, and from thy kindred, and from thy father's house, and come into the land which I will show thee. According to these words of Stephen God spoke to Abraham not after the death of his father, who certainly died in Heran, where his son also dwelt with him, but before he dwelt in that city, although he was already in Mesopotamia. Therefore he had already departed from the Chaldeans. So that when Stephen adds, then Abraham went out of the land of the Chaldeans and dwelt in Heran, this does not point out what took place after God spoke to him, for it was not after these words of God that he went out of the land of the Chaldeans, since he says that God spoke to him in Mesopotamia. But the word then, which he uses, refers to that whole period from his going out of the land of the Chaldeans and dwelling in Heran. Likewise in what follows, and thenceforth when his father was dead, he settled him in this land, where in ye now dwell, and your fathers, he does not say after his father was dead he went out from Heran, but thenceforth he settled him here after his father was dead. It is to be understood therefore that God had spoken to Abraham when he was in Mesopotamia before he dwelt in Heran, but that he came to Heran with his father, keeping in mind the precept of God, and that he went out thence in his own seventy-fifth year, which is his father's one hundred and forty-fifth. But he says that his settlement in the land of Canaan, not his going forth from Heran, took place after his father's death, because his father was already dead when he purchased the land and personally entered on possession of it. But when, on his having already settled in Mesopotamia, that has already gone out of the land of the Chaldeans, God says, Get thee out of thy country, and from thy kindred, and from thy father's house, this means not that he should cast out his body from thence, for he had already done that, but that he should tear away his soul, for he had not gone out from thence in mind if he was held by the hope and desire of returning, a hope and desire which was to be cut off by God's command and help, and by his own obedience. It would indeed be no incredible supposition that afterwards, when Nahor followed his father, Abraham then fulfilled the precept of the Lord that he should depart out of Heran with Sarah his wife, and lot his brother's son. CHAPTER XVI God's promises made to Abraham are now to be considered, for in these the oracles of our God, that is, of the true God, began to appear more openly concerning the godly people whom prophetic authority foretold. The first of these reads thus, And the Lord said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, and go into a land that I will show thee, and I will make of thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed, and I will bless them that bless thee and curse them that curse thee, and in thee shall all tribes of the earth be blessed. Now it is to be observed that two things are promised to Abraham, the one that his seed should possess the land of Canaan, which is intimated when it is said, Go into a land that I will show thee, and I will make of thee a great nation. But the other far more excellent, not about the carnal but the spiritual seed, through which he is the father, not of the one Israelite nation, but of all nations who follow the footprints of his faith, which was first promised in these words, and in these shall all tribes of the earth be blessed. Eusebius thought this promise was made in Abraham's seventy-fifth year, as if soon after it was made Abraham that had departed out of Heran. Because the scripture cannot be contradicted, in which we read, Abraham was seventy and five years old when he departed out of Heran. But if this promise was made in that year, then of course Abraham was staying in Heran with his father, for he could not depart thence unless he had first dwelt there. Does this then contradict what Stephen says, the God of glory appeared to our father Abraham when he was in Mesopotamia before he dwelt in Heran? But it is to be understood that the whole took place in the same year, both the promise of God before Abraham dwelt in Heran and his dwelling in Heran and his departure thence. Not only because Eusebius in the Chronicles reckons from the year of this promise, and shows that after four hundred and thirty years the Exodus from Egypt took place when the law was given, but because the Apostle Paul also mentions it. CHAPTER XVII During the same period there were three famous kingdoms of the nations in which the city of the earth-born, that is, the society of men living according to man under the domination of the fallen angels, chiefly flourished, namely the three kingdoms of Sychion, Egypt, and Assyria. Of these Assyria was much the most powerful and sublime, for that King Nenus, son of Belis, had subdued the people of all Asia except India. By Asia I now mean not that part which is one province of this greater Asia, but what is called universal Asia, which some set down as the half, but most is the third part of the whole world, the three being Asia, Europe, and Africa, thereby making an unequal division. For the part called Asia stretches from the south through the east even to the north, Europe from the north even to the west, and Africa from the west even to the south. Thus we see that two, Europe and Africa, contain one half of the world and Asia alone the other half. And these two parts are made by the circumstance that there enters between them from the ocean all the Mediterranean water, which makes this great sea of ours. So that if you divide the world into two parts, the east and the west, Asia will be in the one, and Europe and Africa and the other. So that of the three kingdoms then famous, one namely Sikion, was not under the Assyrians because it was in Europe, but as for Egypt how could it fail to be subject to the empire which ruled all Asia with the single exception of India. In Assyria, therefore, the dominion of the empires city had the preeminence. Its head was Babylon, an earth-born city most fitly named for it means confusion. There Nenus reigned after the death of his father Belis, who first had reigned there sixty-five years. His son Nenus, who on his father's death succeeded to the kingdom, reigned fifty-two years and had been king forty-three years when Abraham was born which was about the twelve-hundredth year before Rome was founded as it were another Babylon in the west. CHAPTER 18 Abraham then, having departed out of Heran in the seventy-fifth year of his own age and in the hundred-and-forty-fifth of his fathers, went with Lot his brother's son and Sarah his wife into the land of Canaan and came even to Sikom, where again he received the divine oracle of which it is thus written, and the Lord appeared unto Abraham and said unto him, unto thy seed will I give this land. Nothing is promised here about that seed in which he has made the father of all nations, but only about that by which he is the father of the one Israelite nation, for by this seed that land was possessed. CHAPTER 19 Having built an altar there and called upon God, Abraham proceeded thence and dwelt in the desert, and was compelled by pressure of famine to go on into Egypt. There he called his wife his sister and told no lie. For she was this also because she was nearer of blood, just as Lot on account of the same Nenus being his brother's son, is called his brother. Now he did not deny that she was his wife, but held his peace about it, committing to God the defense of his wife's chastity, and providing as a man against human wiles, because if he had not provided against the danger as much as he could, he would have been tempting God rather than trusting in him. We have said enough about this matter against the Calumnes of Faustus the Manichean. At last what Abraham had expected the Lord to do took place. For Pharaoh, king of Egypt, who had taken her to him as his wife, restored her to her husband on being severely plagued, and far be it from us to believe that she was defiled by lying with another because it is much more credible that by these great afflictions Pharaoh was not permitted to do this. CHAPTER XX On Abraham's return out of Egypt to the place he had left, Lot his brother's son departed from him into the land of Sodom without breach of charity. For they had grown rich and began to have many herdmen of cattle, and when these strove together they have voided in this way the pugnacious discord of their families. Indeed, as human affairs go, this cause might even have given rise to some strife between themselves. Consequently, these are the words of Abraham to Lot when taking precaution against this evil. Let there be no strife between me and thee and between my herdmen and thy herdmen, for we be brethren. Behold is not the whole land before thee. Separate thyself from me. If thou wilt go to the left hand I will go to the right, or if thou wilt go to the right hand I will go to the left. From this perhaps has arisen a pacific custom among men that when there is any partition of earthly things the greater should make the division, the less the choice. CHAPTER XXI Now when Abraham and Lot had separated and dwelt apart owing to the necessity of supporting their families and not to vile discord, and Abraham was in the land of Canaan but Lot in Sodom the Lord said to Abraham in a third oracle, Lift up thine eyes and look from the place where thou now art, to the North and to Africa and to the East and to the Sea, for all the land which thou seest to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth. If any one can number the dust of the earth thy seed shall also be numbered. Arise and walk through the land in the length of it and in the breadth of it, for unto thee will I give it. It does not clearly appear whether in this promise that also is contained by which he has made the father of all nations. For the clause, and I will make thy seed as the dust of the earth, may seem to refer to this, being spoken by that figure the Greeks call hyperbole, which indeed is figurative, not literal. But no person of understanding can doubt in what manner the Scripture uses this and other figures. For that figure, that is, way of speaking, is used when what is said is far larger than what is meant by it. For who does not see how incomparably larger the number of the dust must be than that of all men can be from Adam himself down to the end of the world? How much greater then must it be than the seed of Abraham, not only that pertaining to the nation of Israel, but also that which is and shall be according to the imitation of faith in all nations of the whole wide world? For that seed is indeed very small in comparison with the multitude of the wicked, although even those few of themselves make an innumerable multitude which by a hyperbole is compared to the dust of the earth. Truly that multitude which was promised to Abraham is not innumerable to God, although to man, but to God not even the dust of the earth is so. Further, the promise here made may be understood not only of the nation of Israel, but of the whole seed of Abraham, which may be fitly compared to the dust for multitude, because regarding it also there is the promise of many children, not according to the flesh, but according to the Spirit. But we have therefore said that this does not clearly appear, because the multitude even of that one nation which was born according to the flesh of Abraham through his grandson Jacob, has increased so much as to fill almost all parts of the world. Consequently even it might by hyperbole be compared to the dust for multitude, because even it alone is innumerable by man. Certainly no one questions that only that land is meant which is called Canaan. But that saying to thee will I give it and to thy seed forever may move some if by forever they understand to eternity. But if in this passage they take forever thus, as we firmly hold it means, that the beginning of the world to come is to be ordered from the end of the present, there is still no difficulty, because although the Israelites are expelled from Jerusalem, they still remain in other cities in the land of Canaan, and shall remain even to the end. And when that whole land is inhabited by Christians, they also are the very seed of Abraham. CHAPTER XXII Having received this oracle of promise, Abraham migrated and remained in another place of the same land, that is beside the oak of Mamre, which was in Hebron. Then on the invasion of Sodom, when five kings carried on war against four, and Lot was taken captive with the conquered Sodomites, Abraham delivered him from the enemy, leading with him to battle three hundred and eighteen of his home-born servants, and won the victory for the kings of Sodom, but would take nothing of the spoils when offered by the king for whom he had won them. He was then openly blessed by Melchizedek, who was priest of God Most High, about whom many and great things are written in the epistle which is inscribed to the Hebrews, which most say is by the Apostle Paul, though some deny this. For then first appeared the sacrifice which is now offered to God by Christians in the whole wide world, and that is fulfilled which long after the event was said by the Prophet to Christ, who was yet to come in the flesh, thou art a priest forever after the order of Melchizedek. That is to say, not after the order of Aaron, for that order was to be taken away when the things shone forth which were intimated beforehand by these shadows. The word of the Lord came to Abraham in a vision also. For when God promised him protection and exceeding great reward, he, being solicitous about posterity, said that a certain Elysir of Damascus born in his house would be his heir. Immediately he was promised an heir, not that house-born servant, but one who was to come forth of Abraham himself, and again a seed innumerable not as the dust of the earth, but as the stars of heaven, which rather seems to me a promise of a posterity exalted in celestial felicity. For so far as multitude is concerned, what are the stars of heaven to the dust of the earth, unless one should say the comparison is like in as much as the stars also cannot be numbered. For it is not to be believed that all of them can be seen, for the more keenly one observes them the more does he see. So that it is to be supposed some remain concealed from the keenest observers to say nothing of those stars which are said to rise and set in another part of the world most remote from us. Finally the authority of this book condemns those, like Aritus or Eudoxus, or any others who boast that they have found out and written down the complete number of the stars. Here indeed is set down that sentence which the Apostle quotes in order to commend the grace of God. Abraham believed God, and it was counted to him for righteousness, lest the circumcision should glory and be unwilling to receive the uncircumcised nations to the faith of Christ. For at the time when he believed and his faith was counted to him for righteousness Abraham had not yet been circumcised. Chapter 24 In the same vision God in speaking to him also says, I am God that brought thee out of the region of the Caldees to give thee this land to inherit it. And when Abraham asked whereby he might know that he should inherit it, God said to him, Take me in heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another, but the birds divided he not. And the fowls came down, as it is written, on the carcasses, and Abraham sat down by them. But about the going down of the sun great fear fell upon Abraham, and low in horror of great darkness fell upon him. And he said unto Abraham, Know of assurity, that thy seed shall be a stranger, and a land not theirs, and they shall reduce them to servitude, and shall afflict them four hundred years. But the nation whom they shall serve will I judge, and afterward shall they come out hither with great substance, and thou shalt go to thy fathers in peace, kept in a good old age. But in the fourth generation they shall come hither again, for the iniquity of the Amorites is not yet full. And when the sun was setting there was a flame, and a smoking furnace, and lamps of fire that passed through between those pieces. In that day the Lord made a covenant with Abraham, saying, Unto thy seed will I give this land, from the river of Egypt, unto the great river Euphrates, the Kenites, and the Kenozites, and the Cadmonites, and the Hittites, and the Parazites, and the Refayims, and the Amorites, and the Canaanites, and the Hivites, and the Gurgoshites, and the Jebusites. All these things were said and done in a vision from God. But it would take long, and would exceed the scope of this work to treat of them exactly in detail. It is enough that we should know that after it was said, Abraham believed in God, and it was counted to him for righteousness, he did not fail in faith in saying, Lord God, whereby shall I know that I shall inherit it? For the inheritance of that land was promised to him. Though he does not say, how shall I know, as if he did not yet believe, but he says, whereby shall I know, meaning that some sign might be given by which he might know the manner of those things which he had believed, just as it is not for lack of faith the Virgin Mary says, how shall this be, seeing I know not a man? For she inquired as to the way in which that should take place, which she was certain would come to pass. And when she asked this, she was told, the Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. Here also, in fine, a symbol was given, consisting of three animals, a heifer, a she-goat, and a ram, and two birds, a turtle-doven pigeon, that he might know that the things which he had not doubted should come to pass were to happen in accordance with this symbol. Whether, therefore, the heifer was a sign that the people should be put under the law, the she-goat that the same people was to become sinful, the ram that they should reign, and these animals are said to be of three years old for this reason, that there are three remarkable divisions of time, from Adam to Noah, and from him to Abraham, and from him to David, who, on the rejection of Saul, was first established by the will of the Lord in the kingdom of the Israelite nation. In this third division, which extends from Abraham to David, that people grew up as if passing through the third age of life. Or whether they had some other more suitable meaning, still I have no doubt whatever that spiritual things were prefigured by them as well as by the turtle-doven pigeon. And it is said, but the birds divided he not, because carnal men are divided among themselves, but the spiritual not at all, whether they seclude themselves from the busy conversation of men, like the turtle-dove, or dwell among them, like the pigeon. For both birds are simple and harmless, signifying that even in the Israelite people, to which that land was to be given, there would be individuals who were children of the promise and heirs of the kingdom that is to remain in eternal felicity. But the fowls coming down on the divided carcasses represent nothing good, but the spirits of this air seeking some food for themselves in the division of carnal men. But that Abraham sat down with them signifies that even amid these divisions of the carnal true believers shall persevere to the end. And that about the going down of the sun great fear fell upon Abraham in a horror of great darkness, signifies that about the end of this world believers shall be in great perturbation and tribulation, of which the Lord said in the Gospel, for then shall be great tribulation, such as was not from the beginning. But what is said to Abraham, know of a surety that thy seed shall be a stranger and a land not theirs, and they shall reduce them to servitude and shall afflict them four hundred years, is most clearly a prophecy about the people of Israel which was to be in servitude in Egypt. Not that this people was to be in that servitude under the oppressive Egyptians for four hundred years, but it is foretold that this should take place in the course of those four hundred years. For as it is written of Tara, the father of Abraham, and the days of Tara and Heran were two hundred and five years, not because they were all spent there, but because they were completed there, so it is said here also, and they shall reduce them to servitude and shall afflict them four hundred years, for this reason, because that number was completed, not because it was all spent in that affliction. The years were said to be four hundred in round numbers, although they were a little more, whether you reckon from this time, when these things were promised to Abraham, or from the birth of Isaac, as the seed of Abraham of which these things are predicted. For as we have already said above, from the seventy-fifth year of Abraham, when the first promise was made to him, down to the exodus of Israel from Egypt, there are reckoned four hundred and thirty years, which the apostle thus mentions. And this I say that the covenant confirmed by God, the law, which was made four hundred and thirty years after, cannot disannual that it should make the promise of none effect. So then, these four hundred and thirty years might be called four hundred, because they are not much more, especially since part even of that number had already gone by when these things were shown and said to Abraham in vision, or when Isaac was born in his father's one hundredth year, twenty-five years after the first promise, when of these four hundred and thirty years there now remain four hundred and five, which God was pleased to call four hundred. No one will doubt that the other things which follow in the prophetic words of God pertain to the people of Israel. When it is added, and when the sun was now setting there was a flame and low a smoking furnace and lamps of fire which passed through between those pieces, this signifies that at the end of the world the carnal shall be judged by fire. For just as the affliction of the city of God, such as never was before, which is expected to take place under Antichrist, was signified by Abraham's horror of great darkness about the going down to the sun, that is, when the end of the world draws nigh. So at the going down to the sun, that is, at the very end of the world, there is signified by that fire the day of judgment which separates the carnal who were to be saved by fire from those who were to be condemned in the fire. And then the covenant made with Abraham particularly sets forth the land of Canaan and names eleven tribes in it from the river of Egypt even to the great river Euphrates. It is not then from the great river of Egypt, that is, the Nile, but from a small one which separates Egypt from Palestine where the city of Rhino-Corura is. CHAPTER XXV And here followed the times of Abraham's sons, the one by Hagar, the bond-maid, the other by Sarah, the free woman, about whom we have already spoken in the previous book. As regards this transaction, Abraham is in no way to be branded as guilty concerning this concubine, for he used her for the begetting of progeny, not for the gratification of lust, and not to insult but rather to obey his wife, who supposed it would be a solace of her barrenness if she could make use of the fruitful womb of her handmaid to supply the defect of her own nature, and by that law of which the apostle says, likewise also the husband hath not power of his own body, but the wife, could as a wife make use of him for child-bearing by another, when she could not do so in her own person. Here there is no wanton lust, no filthy lewdness. The handmaid is delivered to the husband by the wife for the sake of progeny, and is received by the husband for the sake of progeny, each seeking not guilty excess but natural fruit. And when the pregnant bond woman despised her barren mistress, and Sarah, with womanly jealousy, rather laid the blame of this on her husband, even then Abraham showed that he was not a slavish lover, but a free begetter of children, and that in using Hagar he had guarded the chastity of Sarah, his wife, and had gratified her will and not his own, had received her without seeking, had gone into her without being attached, had impregnated without loving her. However he says, Behold, thy maid is in thy hands, due to her as it pleaseth thee. A man able to use women, as a man should, his wife temperately, his handmaid compliantly, neither intemperately. CHAPTER XXVI After these things Ishmael was born of Hagar, and Abraham might think that in him was fulfilled what God had promised him, saying when he wished to adopt his home-born servant, this shall not be thine heir, but he that shall come forth of thee, he shall be thine heir. Therefore, lest he should think, that what was promised was fulfilled in the handmaid's son, when Abraham was ninety years old and nine, God appeared to him and said unto him, I am God, be well-pleasing in my sight, and be without complaint, and I will make my covenant between me and thee, and will fill thee exceedingly. Here there are more distinct promises about the calling of the nations in Isaac, that is, in the son of promise, by which grace is signified, and not nature, for the son is promised from an old man and a barren old woman. For although God affects even the natural course of procreation, yet were the agency of God as manifest, through the decay or failure of nature, grace is more plainly discerned. And because this was to be brought about, not by generation, but by regeneration, circumcision was enjoined now when a son was promised of Sarah. And by ordering all, not only sons, but also home-born and purchased servants to be circumcised, he testifies that this grace pertains to all. For what else does circumcision signify, that in nature renewed on the putting off of the old? And what else does the eighth day mean, than Christ, who rose again when the week was completed, that is, after the Sabbath? The very names of the parents are changed, all things proclaim newness, and the new covenant is shadowed forth in the old. For what does the term old covenant imply, but the concealing of the new? And what does the term new covenant imply, but the revealing of the old? The laughter of Abraham is the exultation of one who rejoices, not the scornful laughter of one who mistrusts. And those words of his in his heart, shall a son be born to me, that I am a hundred years old, and shall Sarah, that is ninety years old, bear, are not the words of doubt, but of wonder. And when it is said, and I will give to thee, and to thy seat after thee, the land in which thou art a stranger, all the land of Canaan for an everlasting possession, if it troubles anyone whether this is to be held as fulfilled, or whether its fulfillment may still be looked for, since no kind of earthly possession can be everlasting for any nation whatever, let him know that the word translated everlasting by our writers is what the Greeks term aeonion, which is derived from aeon, the Greek for seculum, and age. But the Latins have not ventured to translate this by secular, lest they should change the meaning into something widely different. For many things are called secular, which so happened in this world as to pass away even in a short time, but what is termed aeonion either has no end, or lasts to the very end of this world. CHAPTER 27 When it is said, the male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, because he hath broken my covenant. Some may be troubled how that ought to be understood, since it can be no fault of the infant whose life it is said must perish, nor has the covenant of God been broken by him, but by his parents, who have not taken care to circumcise him. But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God's covenant, in that one in whom all have sinned. Now there are many things called God's covenants, besides those two great ones, the old and the new, which anyone who pleases may read and know. For the first covenant, which was made with the first man, is just this. In the day ye eat thereof, ye shall surely die. Since it is written in the book called Ecclesiasticus, all flesh waxeth old as doth a garment, for the covenant from the beginning is, thou shalt die the death. Now as the law was more plainly given afterward, and the apostle says, where no law is, there is no prevarication, on what supposition is what is said in the psalm true, I accounted all the sinners of the earth prevaricators, except that all who are held liable for any sin are accused of dealing deceitfully, prevaricating with some law. If on this account, then, even the infants are, according to the true belief, born in sin, not actual, but original, so that we confess they have need of grace for the remission of sins, certainly it must be acknowledged that in the same sense in which they are sinners, they are also prevaricators of that law which was given in paradise. According to the truth of both scriptures, I accounted all the sinners of the earth prevaricators, and where no law is, there is no prevarication. And thus, because circumcision was the sign of regeneration, and the infant, on account of the original sin by which God's covenant was first broken, was not undeservedly to lose his generation unless delivered by regeneration, these divine words are to be understood as if it had been said, whoever is not born again, that soul shall perish from his people, since he hath broken my covenant, since he also has sinned in Adam with all others. For had he said, because he hath broken this my covenant, he would have compelled us to understand by it only this of circumcision, but since he has not expressly said what covenant the infant has broken, we are free to understand him as speaking of that covenant of which the breach can be ascribed to an infant. Yet if anyone contends that it is said of nothing else than circumcision, that in it the infant has broken the covenant of God because he is not circumcised, he must seek some method of explanation by which it may be understood without absurdity, such as this, that he has broken the covenant because it has been broken in him, although not by him. Yet in this case also it is to be observed that the soul of the infant, being guilty of no sin and neglect against itself, would perish unjustly unless original sin rendered it obnoxious to punishment. Chapter 28 Now when a promise so great and clear was made to Abraham, in which it was so plainly said to him, I have made thee a father of many nations, and I will increase thee exceedingly, and I will make nations of thee, and kings shall go forth of thee, and I will give thee a son of Sarah, and I will bless him, and he shall become nations, and kings of nations shall be of him. A promise which we now see fulfilled in Christ. From that time forward this couple are not cold in Scripture as formerly Abram and Sarai, but Abraham and Sarah, as we have called them from the first, for everyone does so now. The reason why the name of Abraham was changed is given, for, he says, I have made thee a father of many nations. This then is to be understood to be the meaning of Abraham, but Abram, as he was formerly called, means exalted father. The reason of the change of Sarah's name is not given, but as those say who have written interpretations of the Hebrew names contained in these books, Sarah means my princess, and Sarai strength. Once it is written in the Epistle to the Hebrews, through faith also Sarah herself received strength to conceive seed. For both were old as the Scripture testifies, but she was also barren and had ceased to menstruate, so that she could no longer bear children even if she had not been barren. Further, if a woman is advanced in years yet still retains the custom of women, she can bear children to a young man, but not to an old man, although that same old man can beget, but only of a young woman, as after Sarah's death Abraham could have Ketura, because he met with her in her lively age. This then is what the apostle mentions as wonderful, saying besides that Abraham's body was now dead, because at that age he was no longer able to beget children of any woman who retained now only a small part of her natural vigor. Of course we must understand that his body was dead only to some purposes, not to all, for if it was so to all it would no longer be the aged body of a living man but the corpse of a dead one. Although that question how Abraham begot children of Ketura is usually solved in this way, that the gift of begetting which he received from the Lord remained even after the death of his wife, yet I think that solution of the question which I have followed is preferable, because, although in our days an old man of a hundred years can beget children of no woman, it was not so then, when men still lived so long, that a hundred years did not yet bring on them the decrepitude of old age. CHAPTER XXIX God appeared again to Abraham at the oak of Mamre in three men who it is not to be doubted were angels, although some think that one of them was Christ and assert that he was visible before he put on flesh. Now it belongs to the divine power and invisible, incorporeal, and incommutable nature without changing itself at all to appear even to mortal men not by what it is, but by what is subject to it, and what is not subject to it, yet if they try to establish that one of these three was Christ by the fact that although he saw three, he addressed the Lord in the singular, as it is written, and though three men stood by him, and when he saw them, he ran to meet them from the tent door, and worshiped toward the ground, and said, Lord, if I have found favor before thee, etc., why do they not advert to this also, that when two of them came to destroy the Sodomites, while Abraham still spoke to one, calling him Lord, and interceding that he would not destroy the righteous along with the wicked and Sodom, lot received these two in such a way that he too, in his conversation with them, addressed the Lord in the singular. For after saying to them in the plural, Behold, my lords, turn aside into your servant's house, etc., yet it is afterward said, and the angels laid hold upon his hand, in the hand of his wife, in the hands of his two daughters, because the Lord was merciful unto him, and it came to pass, whenever they had led him forth abroad, that they said, Save thy life, look not behind thee, neither stay thou in oldest region, save thyself in the mountain, lest thou be caught. And Lot said unto them, I pray thee, Lord, since thy servant hath found grace in thy sight, etc. And then after these words the Lord also answered him in the singular, although he was in two angels, saying, See, I have accepted thy face, etc. This makes it much more credible that both Abraham and the three men in Lot and the two recognized the Lord addressing him in the singular number, even when they were addressing men, for they received them, as they did, for no other reason than that they might minister human reflection to them as men who needed it. Yet there was about them something so excellent that those who showed them hospitality as men could not doubt that God was in them as he was want to be in the prophets, and therefore sometimes addressed them in the plural, and sometimes God in them in the singular. But that they were angels, the Scripture testifies, not only in this book of Genesis, in which these transactions are related, but also in the epistle to the Hebrews, where in praising hospitality it is said, For thereby some have entertained angels unawares. By these three men, then, when his son Isaac was again promised to Abraham by Sarah, such a divine oracle was also given that it was said, Abraham shall become a great and numerous nation, and all the nations of the earth shall be blessed in him. And here these two things are promised with the utmost brevity and fullness. The nation of Israel according to the flesh, and all nations according to faith. CHAPTER 30 After this promise, Lot was delivered out of Sodom, and a fiery rain from heaven turned into ashes that whole region of the impious city, where custom had made Sodomy as prevalent as laws of elsewhere made other kinds of wickedness. But this punishment of theirs was a specimen of the divine judgment to come, for what is meant by the angels forbidding those who were delivered to look back, but that we are not to look back in heart to the old life which, being regenerated through grace, we have put off if we think to escape the last judgment. Lot's wife, indeed, when she looked back, remained, and being turned into salt, furnished to believing men a condiment by which to savor somewhat the warning to be drawn from that example. Then did Abraham again at Gerar, with Abimelech the king of that city, what he had done in Egypt about his wife, and received her back untouched in the same way. On this occasion, when the king rebuked Abraham for not saying she was his wife, and calling her his sister, he explained what he had been afraid of, and added this further, and yet indeed she is my sister by the father's side, but not by the mother's, for she was Abraham's sister by his own father, and so near of kin. But her beauty was so great that even at that advanced age she could be fallen in love with. CHAPTER 31 After these things a son was born to Abraham, according to God's promise of Sarah, and was called Isaac, which means laughter. For his father had laughed when he was promised to him in wondering delight, and his mother, when he was again promised by those three men, had laughed, doubting for joy. Yet she was blamed by the angel because that laughter, although it was for joy, yet was not full of faith. Afterward she was confirmed in faith by the same angel. From this then the boy got his name. For when Isaac was born and called by that name Sarah showed that her laughter was not that of scornful reproach, but that of joyful praise, for she said, God hath made me to laugh so that every one who hears will laugh with me. Then in a little while the bond-mate was cast out of the house with her son, and according to the apostle these two women signify the old and new covenants, Sarah representing that of the Jerusalem which is above, that is, the city of God. Book 16 CHAPTERS 32 THROUGH 43 OF THE CITY OF GOD. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. CHAPTERS 32 Among other things, of which it would take too long time to mention the whole, Abraham was tempted about the offering up of his well-beloved son Isaac to prove his pious obedience and so make it known to the world not to God. Now every temptation is not blameworthy. It may even be praiseworthy because it furnaces probation. And for the most part the human mind cannot attain to self-knowledge otherwise than by making trial of its powers through temptation, by some kind of experimental and not merely verbal self-interrogation, when if it has acknowledged the gift of God it is pious and is consolidated by steadfast grace and not puffed up by vain boasting. Of course Abraham could never believe that God delighted in human sacrifices, yet when the Divine Commandment thundered it was to be obeyed, not disputed. Yet Abraham is worthy of praise because he all along believed that his son, on being offered up, would rise again. For God had said to him, when he was unwilling to fulfill his wife's pleasure by casting out the bond-maid and her son, in Isaac shall thy seed be called. No doubt he then goes on to say, and as for the son of this bond-woman, I will make him a great nation, because he is thy seed. How then is it said, in Isaac shall thy seed be called, when God calls Ishmael also his seed? The apostle, in explaining this, says, in Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. In order, then, that the children of the promise may be the seed of Abraham, they are called in Isaac, that is, are gathered together in Christ by the call of grace. Therefore the Father, holding fast from the first the promise which behoove to be fulfilled through this son whom God had ordered him to slay, did not doubt that he whom he once thought it hopeless he should ever receive would be restored to him when he had offered him up. It is in this way the passage in the Epistle to the Hebrews is also to be understood and explained. By faith, he says, Abraham overcame when tempted about Isaac, and he who had received the promise offered up his only son to whom it was said, in Isaac shall thy seed be called, thinking that God was able to raise him up, even from the dead. Therefore he has added, from whence also he received him in a similitude. In whose similitude but his, of whom the apostle says, he that it spared not his own son but delivered him up for us all. And on this account Isaac also himself carried to the place of sacrifice the wood on which he was to be offered up, just as the Lord himself carried his own cross. Finally since Isaac was not to be slain after his Father was forbidden to smite him, who was that ram by the offering of which that sacrifice was completed with typical blood? For when Abraham saw him he was caught by the horns in a thicket. What then did he represent but Jesus, who before he was offered up was crowned with thorns by the Jews? But let us rather hear the divine words spoken through the angel, for the scripture says, and Abraham stretched forth his hand to take the knife that he might slay his son, and the angel of the Lord called unto him from heaven and said, Abraham, and he said, Here am I, and he said, Lay not thine hand upon the lad, neither do thou anything unto him, for now I know that thou fearst God and hast not spared thy beloved son for my sake. It is said, now I know, that is, now I have made to be known, for God was not previously ignorant of this. Then having offered up that ram instead of Isaac his son, Abraham, as we read, called the name of that place, the Lord Seath, as they say this day, in the mount of the Lord hath appeared. As it is said, now I know, for now I have made to be known, so here the Lord sees, for the Lord hath appeared, that is, made himself to be seen. And the angel of the Lord called unto Abraham from heaven the second time, saying, By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not spared thy beloved son for my sake, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven and as the sand which is upon the seashore, and thy seed shall possess by inheritance the cities of the adversaries, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. In this manner is that promise concerning the calling of the nations and the seed of Abraham confirmed even by the oath of God after that burnt offering which typified Christ, for he had often promised, but never sworn, and what is the oath of God the true and faithful but a confirmation of the promise and a certain reproof to the unbelieving? After these things Sarah died in the one hundred and twenty- seventh year of her life and the one hundred and thirty- seventh of her husband, for he was ten years older than she, as he himself says when a son is promised to him by her, shall a son be born to me that I am one hundred years old, and shall Sarah, that is ninety years old, bear. Then Abraham bought a field in which he buried his wife, and then according to Stephen's account he was settled in that land, entering then on actual possession of it, that is, after the death of his father, who is inferred to have died two years before. Isaac married Rebecca, the granddaughter of Nahor, his father's brother, when he was forty years old, that is, in the one hundred and forty-ieth year of his father's life, three years after his mother's death. Now when a servant was sent to Mesopotamia by his father to fetch her, and when Abraham said to that servant, Put thy hand under my thigh, and I will make thee swear by the Lord, the God of heaven, and the Lord of the earth, that thou shalt not take a wife unto my son Isaac, of the daughters of the Canaanites. What else was pointed out by this, but that the Lord, the God of heaven, and the Lord of the earth, was to come in the flesh, which was to be derived from that thigh? Are these small tokens of the foretold truth which we see fulfilled in Christ? CHAPTER 34 What did Abraham mean by marrying Kechura after Sarah's death? Far be it from us to suspect him of incontinence, especially when he had reached such an age and such sanctity of faith? Or was he still seeking to beget children, though he held fast with most approved faith, the promise of God that his children should be multiplied out of Isaac as the stars of heaven and the dust of the earth? And yet, if Hagar and Ishmael, as the apostle teaches us, signified the carnal people of the Old Covenant, why may not Kechura and her sons also signify the carnal people who think they belong to the New Covenant? For both are called both the wives and the concubines of Abraham, but Sarah is never called a concubine but only a wife. For when Hagar is given to Abraham it is written, and Sarai, Abram's wife, took Hagar the Egyptian, her handmaid, after Abraham had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. And of Kechura, whom he took after Sarah's departure, we read, Then again Abraham took a wife whose name was Kechura. Lo, both are called wives, yet both are found to have been concubines, for the scripture afterward says, And Abraham gave his whole estate unto Isaac his son, but unto the sons of his concubines Abraham gave gifts, and sent them away from his son Isaac, while he yet lived eastward unto the east country. Therefore the sons of the concubines, that is, the heretics and the carnal Jews, have some gifts, but they do not attain the promised kingdom. For they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed, of whom it was said, In Isaac shall I seed be called. For I do not see why Kechura, who was married after the wife's death, should be called a concubine except on account of this mystery. But if anyone is unwilling to put such meanings on these things he need not columniate Abraham. For what if even this was provided against the heretics who were to be the opponents of second marriages, so that it might be shown that it was no sin in the case of the father of many nations himself when, after his wife's death, he married again. And Abraham died when he was 175 years old, so that he left his son Isaac 75 years old, having begotten him when 100 years old. Let us now see how the times of the city of God run on from this point among Abraham's descendants. In the time from the first year of Isaac's life to the 70th, when his sons were born, the only memorable thing is that when he prayed God that his wife, who was barren, might bear, and the Lord granted what he sought, and she conceived, the twins leapt while still enclosed in her womb. And when she was troubled by this struggle and inquired of the Lord, she received this answer. Two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall overcome the other people, and the elder shall serve the younger. The apostle Paul would have us understand this as a great instance of grace, for the children being not yet born, neither having done any good or evil, the younger is chosen without any good dessert, and the elder is rejected when beyond doubt, as regards original sin, both were alike, and as regards actual sin, neither had any. But the plan of the work on hand does not permit me to speak more fully of this matter now, and I have said much about it in other works. Only that saying, the elder shall serve the younger, is understood by our writers almost without exception, to mean that the elder people, the Jews, shall serve the younger people, the Christians. And truly, although this might seem to be fulfilled in the Idomian nation, which was born of the elder, who had two names, being called both Esau and Edom, once the name Idomians, because it was afterwards to be overcome by the people which sprang from the younger, that is, by the Israelites, and was to become subject to them, yet it is more suitable to believe that when it was said the one people shall overcome the other people, and the elder shall serve the younger, that prophecy met some greater thing. And what is that except what is evidently fulfilled in the Jews and Christians? CHAPTER 36 Isaac also received such an oracle as his father had often received. Of this oracle it is thus written, and there was a famine over the land beside the first famine that was in the days of Abraham, and Isaac went unto Abimelech, king of the Philistines, unto Gerar, and the Lord appeared unto him and said, Go not down into Egypt, but dwell in the land which I shall tell thee of, and abide in this land, and I will be with thee, and will bless thee. Unto thee and unto thy seed I will give all this land, and I will establish mine oath, which I swear unto Abraham, thy father, and I will multiply thy seed as the stars of heaven, and will give unto thy seed all this land, and in thy seed shall all the nations of the earth be blessed. Because that Abraham, thy father, obeyed my voice, and kept my precepts, my commandments, my righteousness, and my laws. This patriarch neither had another wife nor any concubine, but was content with the twin children begotten by one act of generation. He also was afraid when he lived among strangers of being brought into danger owing to the beauty of his wife, and did like his father in calling her his sister and not telling that she was his wife, for she was his near-blood relation by the father's and mother's side. She also remained untouched by the strangers when it was known she was his wife. Yet we ought not to prefer him to his father because he knew no woman besides his one wife. For beyond doubt the merits of his father's faith and obedience were greater, inasmuch as God says it is for his sake he does Isaac good. In thy seed, he says, shall all the nations of the earth be blessed, because that Abraham thy father obeyed my voice, and kept my precepts, my commandments, my statutes, and my laws. And again in another oracle he says, I am the God of Abraham thy father, fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. So that we must understand how chastely Abraham acted because imprudent men who seek some support for their own wickedness and the holy scriptures think he acted through lust. We may also learn this not to compare men by single good things, but to consider everything in each, for it may happen that one man has something in his life and character in which he excels another, and it may be far more excellent than that in which the other excels him. And thus, according to sound and true judgment, while confidence is preferable to marriage, yet a believing married man is better than a continent unbeliever, for the unbeliever is not only less praiseworthy, but is even highly detestable. We must conclude, then, that both are good, yet so as to hold that the married man who is most faithful and most obedient is certainly better than the continent man whose faith and obedience are less. But if equal in other things, who would hesitate to prefer the continent man to the married? Isaac's two sons, Esau and Jacob, grew up together. The primacy of the elder was transferred to the younger by a bargain and agreement between them when the elder immoderately lusted after the lentils the younger had prepared for food, and for that price sold his birthright to him confirming it with an oath. We learn from this that a person is to be blamed not for the kind of food he eats, but for immoderate greed. It grew old, and old age deprived him of his eyesight. He wished to bless the elder son, and instead of the elder who was hairy, unwittingly blessed the younger, who put himself under his father's hands, having covered himself with kid-skins as if bearing the sins of others. Lest we should think this guile of Jacob's was fraudulent guile, instead of seeking in it the mystery of a great thing, the scripture has predicted in the words just before, Esau was a cunning hunter, a man of the field, and Jacob was a simple man, dwelling at home. Some of our writers have interpreted this without guile, but what of the Greek aplostos means without guile, or simple, or rather without feigning, in the receiving of that blessing, what is the guile of the man without guile? What is the guile of the simple, what the fiction of the man who does not lie, but a profound mystery of the truth? But what is the blessing itself? See, he says, the smell of my son is as the smell of a full field which the Lord hath blessed, therefore God give thee of the dew of heaven, and of the fruitfulness of the earth, and plenty of corn and wine, let nations serve thee and princes adore thee, and be Lord of thy brethren, and let thy father's sons adore thee, cursed be he that cursed thee, and blessed be he that blessed thee. The blessing of Jacob is therefore a proclamation of Christ to all nations. It is this which has come to pass, and is now being fulfilled. Isaac is the law, and the prophecy, even by the mouth of the Jews Christ is blessed by prophecy, as by one who knows not, because it is itself not understood. The world like a field is filled with the odor of Christ's name, his is the blessing of the dew of heaven, that is of the showers of divine words, and the fruitfulness of the earth, that is of the gathering together of the peoples, his is the plenty of corn and wine, that is the multitude that gathers bread and wine in the sacrament of his body and blood. Him the nations serve, him princes adore, he is the Lord of his brethren because his people rules over the Jews. Him his father's sons adore, that is the sons of Abraham according to faith, for he himself is the son of Abraham according to the flesh. He is cursed that cursed him, and he that blessed him is blessed. First I say who is ours is blessed, that is truly spoken of out of the mouths of the Jews, when, although airing, they yet sing the law and the prophets, and think they are blessing another for whom they airingly hope. So when the elder son claims the promised blessing Isaac is greatly afraid, and wonders when he knows that he is blessed one instead of the other, and demands who he is, yet he does not complain that he has been deceived, yea, when the great mystery is revealed to him in his secret heart he at once eschews anger and confirms the blessing. Who then, he says, hath hunted me venison and brought it to me, and I have eaten of all before thou cameest, and have blessed him, and he shall be blessed? Who would not rather have expected the curse of an angry man here if these things had been done in an earthly manner and not by inspiration from above? O things done, yet done prophetically, on the earth, yet celestially, by men, yet divinely. If everything that is fertile of so great mystery should be examined carefully, many volumes would be filled, but the moderate compass fixed for this work compels us to hasten to other things. CHAPTER 38 Jacob was sent by his parents to Mesopotamia that he might take a wife there. These were his father's words on sending him, thou shalt not take a wife of the daughters of the Canaanites. Arise, fly to Mesopotamia to the house of Bethuel, thy mother's father, and take thee a wife from thence of the daughters of Laban, thy mother's brother. And my God bless thee, and increase thee, and multiply thee, and thou shalt be an assembly of peoples, and give to thee the blessing of Abraham thy father, and to thy seed after thee, that thou mayest inherit the land wherein thou dwellest, which God gave unto Abraham. Now we understand here that the seed of Jacob is separated from Isaac's other seed which came through Esau. For when it is said in Isaac shall thy seed be called, by this seed is meant solely the city of God, so that from it has separated Abraham's other seed, which was in the son of the bond woman, and which was to be in the sons of Kachurah. But until now it had been uncertain regarding Isaac's twin sons whether that blessing belonged to both or only to one of them, and if to one which of them it was. This is now declared when Jacob is prophetically blessed by his father, and it is said to him, and thou shalt be an assembly of peoples, and God give to thee the blessing of Abraham thy father. When Jacob was going to Mesopotamia he received in a dream an oracle of which it is thus written, and Jacob went out from the well of the oath, and went to Heran, and he came to a place and slept there, for the son was set, and he took of the stones of the place, and put them at his head, and slept in that place, and dreamed. And behold a ladder set up on the earth, and the top of it reached to heaven, and the angels of God ascended and descended by it. And the Lord stood above it, and said, I am the God of Abraham, thy father, and the God of Isaac. Fear not, the land whereon thou sleepest, to thee I will give it, and to thy seed, and thy seed shall be as the dust of the earth, and it shall be spread abroad to the sea, and to Africa, and to the north, and to the east, and all the tribes of the earth shall be blessed in thee, and in thy seed. And behold I am with thee, to keep thee, and all thy way, wherever thou goest, and I will bring thee back into this land, for I will not leave thee until I have done all which I have spoken to thee of. And Jacob awoke out of his sleep, and said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. And Jacob arose, and took the stone that he had put under his head there, and set it up for a memorial, and poured oil upon the top of it. And Jacob called the name of that place the house of God. This is prophetic, for Jacob did not pour oil on the stone in an idolatrous way as if making it a God, neither did he adore that stone or sacrifice to it. And since the name of Christ comes from the chrism or anointing, something pertaining to the great mystery was certainly represented in this. And the Saviour himself is understood to bring this latter to resemblance in the Gospel when he says of Nathaniel, Behold in Israelite indeed in whom is no guile, because Israel who saw this vision is no other than Jacob. And in the same place he says, Verily, verily I say unto you, ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man. Jacob went on to Mesopotamia to take a wife from Nance, and the Divine Scripture points out how, without unlawfully desiring any of them, he came to have four women, of whom he begat twelve sons and one daughter, for he had come to take only one. But when one was falsely given him in place of the other he did not send her away after unwittingly using her in the night lest he should seem to have put her to shame. But as, at that time, in order to multiply posterity, no law for bad a plurality of wives, he took her also to whom alone he had promised marriage. As she was barren she gave her handmaid to her husband that she might have children by her, and her elder sister did the same thing in imitation of her, although she had borne because she desired to multiply progeny. We do not read that Jacob sought any but one, or that he used many, except for the purpose of begetting offspring, giving conjugal rights, and he would not have done this had not his wives who had legitimate power over their own husband's body urged him to do it. So he begat twelve sons and one daughter by four women. Then he entered into Egypt by his son Joseph, who was sold by his brethren for envy, and carried there, and who was there exalted. CHAPTER 39 As I said a little ago Jacob was also called Israel, the name which was most prevalent among the people descended from him. Now this name was given him by the angel who wrestled with him on the way back from Mesopotamia, and who was most evidently a type of Christ. For when Jacob overcame him, doubtless with his own consent, that the mystery might be represented, it signified Christ's passion in which the Jews are seen overcoming him. And yet he besought a blessing from the very angel he had overcome, and so the imposition of this name was the blessing. Where Israel means seeing God, which will at last be the reward of all the saints. The angel also touched him on the breadth of the thigh when he was overcoming him, and in that way made him lame. So that Jacob was at one and the same time blessed and lame, blessed in those among that people who believed in Christ and lame in the unbelieving. For the breadth of the thigh is the multitude of the family. For there are many of that race of whom it was prophetically said beforehand, and they have halted in their paths. CHAPTER 40 75 men are reported to have entered Egypt along with Jacob, counting him with his children. In this number only two women are mentioned, one a daughter, the other a granddaughter. But when the thing is carefully considered it does not appear that Jacob's offspring was so numerous on the day or year when he entered Egypt. There are also included among them the great-grandchildren of Joseph who could not possibly be born already. For Jacob was then 130 years old and his son Joseph 39, and as it is plain that he took a wife when he was 30 or more, how could he in nine years have great-grandchildren by the children whom he had by that wife? Now since Ephraim and Manasseh the sons of Joseph could not even have children, for Jacob found them boys under nine years old when he entered Egypt, in what way are not only their sons but their grandsons reckoned among those 75 who then entered Egypt with Jacob. For there is reckoned there Mahir the son of Manasseh, grandson of Joseph, and Mahir's son, that is Gilead, grandson of Manasseh, great-grandson of Joseph. There too is he whom Ephraim, Joseph's other son, begot, that is Shuthelah, grandson of Joseph, and Shuthelah's son, Ezir, grandson of Ephraim, and great-grandson of Joseph, who could not possibly be in existence when Jacob came into Egypt and there found his grandsons, the son of Joseph, the grandsires, still boys under nine years of age. But doubtless when the scripture mentions Jacob's entrance into Egypt with seventy-five souls it does not mean one day or one year but that whole time as long as Joseph lived who was the cause of his entrance. For the same scripture speaks thus of Joseph, and Joseph lived well to Egypt, he and his brethren at all his father's house, and Joseph lived one hundred and ten years and saw Ephraim's children of the third generation. That is his great-grandson, the third from Ephraim, for the third generation means son, grandson, great-grandson. Then it is added the children also of Mahir, the son of Manasseh, were born upon Joseph's knees. And this is that grandson of Manasseh and great-grandson of Joseph. But the plural number is employed according to scriptural usage, for the one daughter of Jacob is spoken of as daughters just as in the usage of the Latin tongue, liberi, is used in the plural for children, even when there is only one. Now when Joseph's own happiness is proclaimed because he could see his great-grandchildren, it is by no means to be thought they already existed in the thirty-ninth year of their great-grandson or Joseph when his father Jacob came to him in Egypt. But those who diligently look into these things will the less easily be mistaken because it is written these are the names of the sons of Israel who entered into Egypt along with Jacob their father. For this means that the seventy-five are reckoned along with him not that they were all with him when he entered Egypt, for as I have said the whole period during which Joseph, who occasioned his entrance, lived, is held to be the time of that entrance. If, on account of the Christian people in whom the city of God sojourns in the earth, we look for the flesh of Christ in the seat of Abraham, setting aside the sons of the concubines we have Isaac, if in the seat of Isaac setting aside Esau, who is also Edom, we have Jacob, who also is Israel, if in the seat of Israel himself setting aside the rest we have Judah, because Christ sprang of the tribe of Judah. Let us hear then how Israel, when dying in Egypt, in blessing his sons prophetically blessed Judah. He says, Judah thy brethren shall praise thee, thy hand shall be in the back of thine enemies, thy father's children shall adore thee. Judah is a lion's welp, from the sprouting my son, thou art gone up, lying down thou hast slept as a lion, and as a lion's welp, who shall awake him. A prince shall not be lacking, Adru Judah, and a leader from his thighs, until the things come that are laid up for him, and he shall be the expectation of the nations. Binding his foal unto the vine, and his asses foal to the choice vine, he shall wash his robe in wine, and his clothes in the blood of the grape. His eyes are red with wine, and his teeth are wider than milk. I have expounded these words in disputing against Faustus to Manichean, and I think it is enough to make the truth of this prophecy shine to remark that the death of Christ is predicted by the word about his lying down in not the necessity but the voluntary character of his death in the title of lion. That power he himself proclaims in the gospel, saying, I have the power of laying down my life, and I have the power of taking it again. No man taketh it from me, but I lay it down of myself and take it again. So the lion roared, so he fulfilled what he said. For to this power what is added about the resurrection refers, who shall awake him? This means that no man but himself has raised him, who also said of his own body, Destroy this temple, and in three days I will raise it up. And the very nature of his death, that is, the height of the cross, is understood by the single word, Thou art gone up. The evangelist explains what is added, lying down thou hast slept, when he says, He bowed his head and gave up the ghost. Or at least his burial is to be understood, in which he laid down sleeping, and whence no man raised him, as the prophets did some, and as he himself did others, but he himself rose up as if from sleep. As for his robe which he washes in wine, that is, cleanses from sin in his own blood, of which blood those who are baptized know the mystery, so that he adds, and his clothes in the blood of the grape, what is it but the church? And his eyes are red with wine, these are his spiritual people drunken with his cup, of which the psalm sings, and thy cup that makes drunken how excellent it is. And his teeth are whiter than milk, that is, the nutritive words which, according to the apostle, the babes drink, being as yet unfit for solid food. And it is he in whom the promises of Judah were laid up, so that until they come, princes, that is, the kings of Israel, shall never be lacking out of Judah. And he is the expectation of the nations. This is too plain to need exposition. Now as Isaac's two sons, Esau and Jacob, furnished a type of the two people, the Jews and the Christians, although as pertains to carnal dissent it was not the Jews but the Idomians, who came of the seat of Esau, nor the Christian nations but rather the Jews who came of Jacob's, for the type holds only as regards the saying, the elder shall serve the younger. So the same thing happened in Joseph's two sons, for the elder was a type of the Jews and the younger of the Christians. For when Jacob was blessing them and laid his right hand on the younger, who was at his left, and his left hand on the elder, who was at his right, this seemed wrong to their father, and he admonished his father by trying to correct his mistake and show him which was the elder. But he would not change his hands, but said, I know, my son, I know. He also shall become a people, and he also shall be exalted, but his younger brother shall be greater than he, and his seed shall become a multitude of nations. And these two promises show the same thing. For that one is to become a people, this one a multitude of nations. What can be more evident than that these two promises comprehend the people of Israel, and the whole world of Abraham's seed, the one according to the flesh, the other according to faith? CHAPTER 43 Jacob being dead and Joseph also, during the remaining 144 years until they went out of the land of Egypt, that nation increased to an incredible degree, even although wasted by so great persecutions that at one time the male children were murdered at their birth because the wondering Egyptians were terrified at the too great increase of that people. Then Moses, being stealthily kept from the murderers of the infants, was brought to the royal house, God preparing to do great things by him, and was nursed and adopted by the daughter of Pharaoh, that was the name of all the kings of Egypt, and became so great a man that he, yea, rather God, who had promised us to Abraham, by him, drew that nation so wonderfully multiplied out of the yoke of hardest and most grievous servitude it had borne there. At first indeed he fled thence, we are told he fled into the land of Midian because in defending an Israelite he had slain an Egyptian and was afraid. Afterward being divinely commissioned in the power of the Spirit of God he overcame the magi of Pharaoh who resisted him. Even when the Egyptians would not let God's people go ten memorable plagues were brought by him upon them. The water turned into blood, the frogs and lice, the flies, the death of the cattle, the boils, the hail, the locusts, the darkness, the death of the firstborn. At last the Egyptians were destroyed in the Red Sea while pursuing the Israelites whom they had let go when at length they were broken by so many great plagues. The divided sea made a way for the Israelites who were departing, but returning on itself it overwhelmed their pursuers with its waves. Then for forty years the people of God went through the desert under the leadership of Moses when the tabernacle of testimony was dedicated in which God was worshiped by sacrifices prophetic of things to come, and that was after the law had been very terribly given in the mount for its divinity was most plainly attested by wonderful signs and voices. This took place soon after the Exodus from Egypt when the people had entered the desert on the fiftieth day after the Passover was celebrated by the offering up of a lamb, which is so completely a type of Christ for telling that through his sacrificial passion he should go from this world to the Father, for Pasha and the Hebrew tongue means transit, that when the new covenant was revealed after Christ our Passover was offered up the Holy Spirit came from heaven on the fiftieth day, and he is called in the gospel the finger of God because he recalls to our remembrance the things done before by way of types, and because the tables of that law are said to have been written by the finger of God. On the death of Moses Joshua the Son of Nun ruled the people and led them into the land of promise and divided it among them. By these two wonderful leaders wars were also carried on most prosperously and wonderfully God calling to witness that they had got these victories not so much on account of the merit of the Hebrew people as on account of the sins of the nations they subdued. After these leaders there were judges when the people were settled in the land of promise so that in the meantime the first promise made to Abraham began to be fulfilled about the one nation, that is the Hebrew, and about the land of Kenan, but not as yet the promise about all nations and the whole wide world for that was to be fulfilled not by the observances of the old law, but by the advent of Christ and the flesh and by the faith of the gospel. And it was to prefigure this that it was not Moses who received the law for the people on Mount Sinai that led the people into the land of promise, but Joshua whose name also was changed at God's command so that he was called Jesus. But in the times of the judges prosperity alternated with adversity and war according as the sins of the people and the mercy of God were displayed. We come next to the times of the kings. The first who reigned was Saul and when he was rejected and laid low in battle and his offspring rejected so that no king should arise out of it David succeeded to the kingdom whose son Christ is chiefly called. He was made a kind of starting point in the beginning of the advanced youth of God's people who had passed a kind of age of puberty from Abraham to this David. And it is not in vain that the evangelist Matthew records the generations in such a way as to sum up this first period from Abraham to David in fourteen generations. For from the age of puberty man begins to be capable of generation, therefore he starts the list of generations from Abraham who also was made the father of many nations when he got his name changed. So that previously this family of God's people was in its childhood from Noah to Abraham, and for that reason the first language was then learned, that is the Hebrew. For man begins to speak in childhood the age succeeding infancy which is so termed because then he cannot speak. And that first age is quite drowned in oblivion just as the first age of the human race was blotted out by the flood, for who is there that can remember his infancy? Wherefore in this progress of the city of God as the previous book contained that first age so this one ought to contain the second and third ages in which third age as was shown by the heifer of three years old, the shegote of three years old, and the ram of three years old, the yoke of the law was imposed, and there appeared abundance of sins, and the beginning of the earthly kingdom arose in which there were not lacking spiritual men of whom the turtle dove and pigeon represented the mystery. End of book sixteen, chapters thirty-two through forty-three.