was married after the wife's death, should be called a concubine, except on account of this mystery. But if any one is unwilling to put such meanings on these things, he need not calumniate 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 seventyfive years old, having begotten him when 100 years old.

35. What was indicated by the divine answer about the twins still shut up in the womb of Rebecca their mother.

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 seventieth, 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; 2 for the children. being not yet born, neither having done any good or evil, the younger is chosen without any good desert, 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 Idumean nation, which was born of the elder (who had two names, being called both Esau and Edom, whence the name Idumeans), because it was after1 1 Gen. xxv. 23. Rom. ix. 10-13.

wards 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 meant some greater thing; and what is that except what is evidently fulfilled in the Jews and Christians?

36. Of the oracle and blessing which Isaac received, just as his father did, being beloved for his sake.

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 sware 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."1 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 pre

1 Gen. xxvi. 1-5.

And

cepts, my commandments, my statutes, and my laws." 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."1 So that we must understand how chastely Abraham acted, because imprudent men, who seek some support for their own wickedness in 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 continence 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?

37. Of the things mystically prefigured in Esau and Jacob.

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 lentiles 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. Isaac 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

1 Gen. xxvi. 24.

was a cunning hunter, a man of the field; and Jacob was a

Some of our writers have
But whether the Greek

simple man, dwelling at home." interpreted this, "without guile." ἄπλαστος 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 curseth thee, and blessed be he that blesseth thee."2 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 odour of Christ's name: His is the blessing of the dew of heaven, that is, of the showers of divine words; and of 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 curseth Him, and he that blesseth Him is blessed. Christ, I say, who is ours is blessed, that is, truly spoken of out of the mouths of the Jews, when, although erring, they yet sing the law and the prophets, and think they are blessing another for whom they erringly hope. So, when the elder son claims the promised blessing, Isaac is greatly afraid, and wonders when he knows that he has blessed one instead of the other, and demands who he is; yet he does not complain that

1 Gen. xxv. 27.

2 Gen. xxvii. 27-29.

1

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 me, and I have eaten of all before thou camest, 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? things done, yet done prophetically; on the earth, yet celestially; by men, yet divinely! If everything that is fertile of so great mysteries should be examined carefully, many volumes would be filled; but the moderate compass fixed for this work compels us to hasten to other things.

38. Of Jacob's mission to Mesopotamia to get a wife, and of the vision which he saw in a dream by the way, and of his getting four women when he sought one wife.

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."2 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 is separated Abraham's other seed, which was in the son of the bond woman, and which was to be in the sons of Keturah. 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, 2 Gen. xxviii. 1-4.

1 Gen. xxvii. 33.

3 Gen. xxi. 12.

3