BOOK XVI. 
ARGUMENT. 
IN THE FORMER PART OF THIS BOOK, FROM THE FIRST TO THE TWELFTH CHAPTER, THE 
PROGRESS OF THE TWO CITIES, THE EARTHLY AND THE HEAVENLY, FROM NOAH TO ABRAHAM, 
IS EXHIBITED FROM HOLY SCRIPTURE: IN THE LATTER PART, THE PROGRESS OF THE 
HEAVENLY ALONE, FROM ABRAHAM TO THE KINGS OF ISRAEL, IS THE SUBJECT. 
CHAP. I.--WHETHER, AFTER THE DELUGE, FROM NOAH TO ABRAHAM, ANY FAMILIES CAN BE 
FOUND WHO LIVED ACCORDING TO GOD. 
IT is difficult to discover from Scripture, whether, after the deluge, traces of 
the holy city are continuous, or are so interrupted by intervening seasons of 
godlessness, that not a single worshipper of the one true God was found among 
men; because from Noah, who, with his wife, three sons, and as many 
daughters-in-law, achieved deliverance in the ark from the destruction of the 
deluge, down to Abraham, we do not find in the canonical books that the piety of 
any one is celebrated by express divine testimony, unless it be in the case of 
Noah, who commends with a prophetic benediction his two sons Shem and Japheth, 
while he beheld and foresaw what was long afterwards to happen. It was also by 
this prophetic spirit that, when his middle son--that is, the son who was 
younger than the first and older than the last born--had sinned against him, he 
cursed him not in his own person, but in his son's (his own grandson's), in the 
words, "Cursed be the lad Canaan; a servant shall he be unto his brethren."(2) 
Now Canaan was born of Ham, who, so far from covering his sleeping father's 
nakedness, had divulged it. For the same reason also he subjoins the blessing on 
his two other sons, the oldest and youngest, saying, "Blessed be the Lord God of 
Shem; and Canaan shall be his servant. God shall gladden Japheth, and he shall 
dwell in the houses of Shem."(2) And so, too, the planting of the vine by Noah, 
and his intoxication by its fruit, and his nakedness while he slept, and the 
other things done at that time, and recorded, are all of them pregnant with 
prophetic meanings, and veiled in mysteries.(3) 
CHAP. 2.--WHAT WAS PROPHETICALLY PREFIGURED IN THE SONS OF NOAH. 
The things which then were hidden are now sufficiently revealed by the actual 
events which have followed. For who can carefully and intelligently consider 
these things without recognizing them accomplished in Christ? Shem, of whom 
Christ was born in the flesh, means "named." And what is of greater name than 
Christ, the fragrance of whose i name is now everywhere perceived, so that even 
prophecy sings of it beforehand, comparing it in the Song of Songs,(4) to 
ointment poured forth? Is it not also in the houses of Christ, that is, in the 
churches, that the "enlargement" of the nations dwells? For Japheth means 
"enlargement." And Ham (i.e., hot), who was the middle son of Noah, and, as it 
were, separated himself from both, and remained between them, neither belonging 
to the first-fruits of Israel nor to the fullness of the Gentiles, what does he 
signify but the tribe of heretics, hot with the spirit, not of patience, but of 
impatience, with which the breasts of heretics are wont to blaze, and with which 
they disturb the peace of the saints? But even the heretics yield an advantage 
to those that make proficiency, according to the apostle's saying "There must 
also be heresies, that they which are approved may be made manifest among 
you."(1) Whence, too, it is elsewhere said, "The son that receives instruction 
will be wise, and he uses the foolish as his servant."(2) For while the hot 
restlessness of heretics stirs questions about many articles of the catholic 
faith, the necessity of defending them forces us both to investigate them more 
accurately, to understand them more clearly, and to proclaim them more 
earnestly; and the question mooted by an adversary becomes the occasion of 
instruction. However, not only those who are openly separated from the church, 
but also all who glory in the Christian name, and at the same time lead 
abandoned lives, may without absurdity seem to be figured by Noah's middle son: 
for the passion of Christ, which was signified by that man's nakedness, is at 
once proclaimed by their profession, and dishonored by their wicked conduct. Of 
such, therefore, it has been said, "By their fruits ye shall know them."(3) And 
therefore was Ham cursed in his son, he being, as it were, his fruit. So, too, 
this son of his, Canaan, is fitly interpreted "their movement," which is nothing 
else than their work. But Shem and Japheth, that is to say, the circumcision and 
uncircumcision, or, as the apostle otherwise calls them, the Jews and Greeks, 
but called and justified, having somehow discovered the nakedness of their 
father (which signifies the Saviour's passion), took a garment and laid it upon 
their backs, and entered backwards and covered their father's nakedness, without 
their seeing what their reverence hid. For we both honor the passion of Christ 
as accomplished for us, and we hate the crime of the Jews who crucified Him. The 
garment signifies the sacrament, their backs the memory of things past: for the 
church celebrates the passion of Christ as already accomplished, and no longer 
to be looked forward to, now that Japheth already dwells in the habitations of 
Shem, and their wicked brother between them. 
But the wicked brother is, in the person of his son (i.e., his work), the boy, 
or slave, of his good brothers, when good men make a skillful use of bad men, 
either for the exercise of their patience or for their advancement in wisdom. 
For the apostle testifies that there are some who preach Christ from no pure 
motives; "but," says be, "whether in pretence or in truth, Christ is preached; 
and I therein do rejoice, yea, and will rejoice."(4) For it is Christ Himself 
who planted the vine of which the prophet says, "The vine of the Lord of hosts 
is the house of Israel;"(5) and He drinks of its wine, whether we thus 
understand that cup of which He says, "Can ye drink of the cup that I shall 
drink of?"(6) and, "Father, if it be possible, let this cup pass from me,"(7) by 
which He obviously means His passion. Or, as wine is the fruit of the vine, we 
may prefer to understand that from this vine, that is to say, from the race of 
Israel, He has assumed flesh and blood that He might suffer; "and he was 
drunken," that is, He suffered; "and was naked," that is, His weakness appeared 
in His suffering, as the apostle says, "though He was crucified through 
weakness."(8) Wherefore the same apostle says, "The weakness of God is stronger 
than men; and the foolishness of God is wiser than men."(9) And when to the 
expression "he was naked" Scripture adds "in his house," it elegantly intimates 
that Jesus was to suffer the cross and death at the hands of His own household, 
His own kith and kin, the Jews. This passion of Christ is only externally and 
verbally professed by the reprobate, for what they profess. they do not 
understand. But the elect hold in the inner man this so great mystery, and honor 
inwardly in the heart this weakness and foolishness of God. And of this there is 
a figure in Ham going out to proclaim his father's nakedness; while Shem and 
Japheth, to cover or honor it, went in, that is to say, did it inwardly. 
These secrets of divine Scripture we investigate as well as we can. All will not 
accept our interpretation with equal confidence, but all hold it certain that 
these things were neither done nor recorded without some foreshadowing of future 
events, and that they are to be referred only to Christ and His church, which is 
the city of God, proclaimed from the very beginning of human history by figures 
which we now see everywhere accomplished. From the blessing of the two sons of 
Noah, and the cursing of the middle son, down to Abraham, or for more than a 
thousand years, there is, as I have said, no mention of any righteous persons 
who worshipped God. I do not therefore conclude that there were none; but it had 
been tedious to mention every one, and would have displayed historical accuracy 
rather than prophetic foresight. The object of the writer of these sacred books, 
or rather of the Spirit of God in him, is not only to record the past, but to 
depict the future, so far as it regards the city of God; for whatever is said of 
those who are not its citizens, is given either for her instruction, or as a 
foil to enhance her glory Yet we are not to suppose that all that is recorded 
has some signification; but those things which have no signification of their 
own are interwoven for the sake of the things which are significant. It is only 
the ploughshare that cleaves the soil; but to effect this, other parts of the 
plough are requisite. It is only the strings in harps and other musical 
instruments which produce melodious sounds; but that they may do so, there are 
other parts of the instrument which are not indeed struck by those who sing, but 
are connected with the strings which are struck, and produce musical notes. So 
in this prophetic history some things are narrated which have no significance, 
but are, as it were, the framework to which the significant things are attached. 

CHAP. 3.--OF THE GENERATIONS OF THE THREE 
SONS OF NOAH. 
We must therefore introduce into this work an explanation of the generations of 
the three sons of Noah, in so far as that may illustrate the progress in time of 
the two cities. Scripture first mentions that of the youngest son, who is called 
Japheth: he had eight sons,(1) and by two of these sons seven grandchildren, 
three by one son, four by the other; in all, fifteen descendants. Ham, Noah's 
middle son, had four sons, and by one of them five grandsons, and by one of 
these two great-grandsons; in all, eleven. After enumerating these, Scripture 
returns to the first of the sons, and says, "Cush begat Nimrod; he began to be a 
giant on the earth. He was a giant hunter against the Lord God: wherefore they 
say, As Nimrod the giant hunter against the Lord. And the beginning of his 
kingdom was Babylon, Erech, Accad, and Calneh, in the land of Shinar. Out of 
that land went forth Assur, and built Nineveh, and the city Rehoboth, and Calah, 
and Resen between Nineveh and Calah: this was a great city." Now this Cush, 
father of the giant Nimrod, is the first-named among the sons of Ham, to whom 
five sons and two grandsons are ascribed. But he either begat this giant after 
his grandsons were born, or, which is more credible, Scripture speaks of him 
separately on account of his eminence; for mention is also made of his kingdom, 
which began with that magnificent city Babylon, and the other places, whether 
cities or districts, mentioned along with it. But what is recorded of the land 
of Shinar which belonged to Nimrod's kingdom, to wit, that Assur went forth from 
it and built Nineveh and the other cities mentioned with it, happened long 
after; but he takes occasion to speak of it here on account of the grandeur of 
the Assyrian kingdom, which was wonderfully extended by Ninus son of Belus, and 
founder of the great city Nineveh, which was named after him, Nineveh, from 
Ninus. But Assur, father of the Assyrian, was not one of the sons of Ham, Noah's 
son, but is found among the sons of Shem, his eldest son. Whence it appears that 
among Shem's offspring there arose men who afterwards took possession of that 
giant's kingdom, and advancing from it, founded other cities, the first of which 
was called Nineveh, from Ninus. From him Scripture returns to Ham's other son, 
Mizraim; and his sons are enumerated, not as seven individuals, but as seven 
nations. Arid from the sixth, as if from the sixth son, the race called the 
Philistines are said to have sprung; so that there are in all eight. Then it 
returns again to Canaan, in whose person Ham was cursed; and his eleven sons are 
named. Then the territories they occupied, and some of the cities, are named. 
And thus, if we count sons and grandsons, there are thirty-one of Ham's 
descendants registered. 
It remains to mention the sons of Shem, Noah's eldest son; for to him this 
genealogical narrative gradually ascends from the youngest. But in the 
commencement of the record of Shem's sons there is an obscurity which calls for 
explanation, since it is closely connected with the object of our investigation. 
For we read, "Unto Shem also, the father of all the children of Heber, the 
brother of Japheth the elder, were children born."(2) This is the order of the 
words: And to Shem was born Heber, even to himself, that is, to Shem himself was 
born Heber, and Shem is the father of all his children. We are intended to 
understand that Shem is the patriarch of all his posterity who were to be 
mentioned, whether sons, grandsons, great-grand-sons, or descendants at any 
remove. For Shem did not beget Heber, who was indeed in the fifth generation 
from him. For Shem begat, among other sons, Arphaxad; Arphaxad begat Cainan, 
Cainan begat Salah, Salah begat Heber. And it was with good reason that he was 
named first among Shem's offspring, taking precedence even of his sons, though 
only a grandchild of the fifth generation; for from him, as tradition says, the 
Hebrews derived their name, though the other etymology which derives the name 
from Abraham (as if Abrahews) may possibly be correct But there can be little 
doubt that the former is the right etymology, and that they were called after 
Heber, Heberews, and then, dropping a letter, Hebrews; and so was their language 
called Hebrew, which was spoken by none but the people of Israel among whom was 
the city of God, mysteriously prefigured in all the people, and truly present in 
the saints. Six of Shem's sons then are first named, then four grandsons born to 
one of these sons; then it mentions another son of Shem, who begat a grandson; 
and his son, again, or Shem's great-grandson, was Heber. And Heber begat two 
sons, and called the one Peleg, which means "dividing;" and Scripture subjoins 
the reason of this name, saying, "for in his days was the earth divided." What 
this means will afterwards appear. Heber's other son begat twelve sons; 
consequently all Shem's descendants are twenty-seven. The total number of the 
progeny of the three sons of Noah is seventy-three, fifteen by Japheth, 
thirty-one by Ham, twenty-seven by Shem. Then Scripture adds, "These are the 
sons of Shem, after their families, after their tongues, in their lands, after 
their nations." And so of the whole number "These are the families of the sons 
of Noah after their generations, in their nations; and by these were the isles 
of the nations dispersed through the earth after the flood." From which we 
gather that the seventy-three (or rather, as I shall presently show, 
seventy-two) were not individuals, but nations. For in a former passage, when 
the sons of Japheth were enumerated, it is said in conclusion, "By these were 
the isles of the nations divided in their lauds, every one after his language, 
in their tribes, and in their nations." 
But nations are expressly mentioned among the sons of Ham, as I showed above. 
"Mizraim begat those who are called Ludim;(15) and so also of the other seven 
nations. And after 'enumerating all of them, it concludes, "These are the sons 
of Ham, in their families, according to their languages, in their territories, 
and in their nations." The reason, then, why the children of several of them are 
not mentioned, is that they belonged by birth to other nations, and did not 
themselves become nations. Why else is it, that though eight sons are reckoned 
to Japheth, the sons of only two of these are mentioned; and though four are 
reckoned to Ham, only three are spoken of as having sons; and though six are 
reckoned to Shem, the descendants of only two of these are traced? Did the rest 
remain childless? We cannot suppose so; but they did not produce nations so 
great as to warrant their being mentioned, but were absorbed in the nations to 
which they belonged by birth. 
CHAP. 4.--OF THE DIVERSITY OF LANGUAGES, AND OF THE FOUNDING OF BABYLON. 
But though these nations are said to have been dispersed according to their 
languages, yet the narrator recurs to that time when all had but one language, 
and explains how it came to pass that a diversity of languages was introduced. 
"The whole earth," he says, "was of one lip, and all had one speech. And it came 
to pass, as they journeyed from the east, that they found a plain in the land of 
Shinar, and dwelt there. And they said one to another, Come, and let us make 
bricks, and burn them thoroughly. And they had bricks for stone, and slime for 
mortar. And they said, Come, and let us build for ourselves a city, and a tower 
whose top shall reach the sky; and let us make us a name, before we be scattered 
abroad on the face of all the earth. And the Lord came down to see the city and 
the tower, which the children of men builded. And the Lord God said, Behold, the 
people is one, and they have all one language; and this they begin to do: and 
now nothing will be restrained from them, which they have imagined to do. Come, 
and let us go down, and confound there their language, that they may not 
understand one another's speech. And God scattered them thence on the face of 
all the earth: and they left off to build the city and the tower. Therefore the 
name of it is called Confusion; because the Lord did there confound the language 
of all the earth: and the Lord God scattered them thence on the face of all the 
earth."(1) This city, which was called Confusion, is the same as Babylon, whose 
wonderful construction Gentile history also notices. For Babylon means 
Confusion. Whence we conclude that the giant Nimrod was its founder, as had been 
hinted a little before, where Scripture, in speaking of him, says that the 
beginning of his kingdom was Babylon, that is, Babylon had a supremacy over the 
other cities as the metropolis and royal residence; although it did not rise to 
the grand dimensions designed by its proud and impious founder. The plan was to 
make it so high that it should reach the sky, whether this was meant of one 
tower which they intended to build higher than the others, or of all the towers, 
which might be signified by the singular number, as we speak of "the soldier," 
meaning the army, and of the frog or the locust, when we refer to the whole 
multitude of frogs and locusts in the plagues with which Moses smote the 
Egyptians.1 But what did these vain and presumptuous men intend? How did they 
expect to raise this lofty mass against God, when they had built it above all 
the mountains and the clouds of the earth's atmosphere? What injury could any 
spiritual or material elevation do to God? The safe and true way to heaven is 
made by humility, which lifts up the heart to the Lord, not against Him; as this 
giant is said to have been a" hunter against the Lord." This has been 
misunderstood by some through the ambiguity of the Greek word, and they have 
translated it, not "against the Lord," but "before the Lord;" for 
<greek>e?anti?on</greek> means both "before" and "against." In the Psalm this 
word is rendered, " Let us weep before the Lord our Maker."2 The same word 
occurs in the book of Job, where it is written, "Thou hast broken into fury 
against the Lord."3 And so this giant is to be recognized as a "hunter against 
the Lord." And what is meant by the term "hunter" but deceiver, oppressor, and 
destroyer of the animals of the earth? He and his people therefore, erected this 
tower against the Lord, and so gave expression to their impious pride; and 
justly was their wicked intention punished by God, even though it was 
unsuccessful. But what was the nature of the punishment? As the tongue is the 
instrument of domination, in it pride was punished; so that man, who would not 
understand God when He issued His commands, should be misunderstood when he 
himself gave orders. Thus was that conspiracy disbanded, for each man retired 
from those he could not understand, and associated with those whose speech was 
intelligible; and the nations were divided according to their languages, and 
scattered over the earth as seemed good to God, who accomplished this in ways 
hidden from and incomprehensible to us. 
CHAP. 5.--OF GOD'S COMING DOWN TO CONFOUND THE LANGUAGES OF THE BUILDERS OF THE 
CITY. 
We read, "The Lord came down to see the city and the tower which the sons of men 
built:" it was not the sons of God, but that society which lived in a merely 
human way, and which we call the earthly city. God, who is always wholly 
everywhere, does not move locally; but He is said to descend when He does 
anything in the earth out of the usual course, which, as it were, makes His 
presence felt. And in the same way, He does not by "seeing" learn some new 
thing, for He cannot ever be ignorant of anything; but He is said to see and 
recognize, in time, that which He causes others to see and recognize. And 
therefore that city was not previously being seen as God made it be seen when He 
showed how offensive it was to Him. We might, indeed, interpret God's descending 
to the city of the descent of His angels in whom He dwells; so that the 
following words, "And the Lord God said, Behold, they are all one race and of 
one language," and also what follows, "Come, and let us go down and confound 
their speech," are a recapitulation, explaining how the previously intimated 
"descent of the Lord" was accomplished. For if He had already gone down, why 
does He say, "Come, and let us go down and confound?"--words which seem to be 
addressed to the angels, and to intimate that He who was in the angels descended 
in their descent. And the words most appropriately are, not, "Go ye down and 
confound," but, "Let us confound their speech;" showing that He so works by His 
servants, that they are themselves also fellow-laborers with God, as the apostle 
says, "For we are fellow-laborers with God."4 
CHAP. 6.--WHAT WE ARE TO UNDERSTAND BY GOD'S SPEAKING TO THE ANGELS. 
We might have supposed that the words uttered at the creation of man, "Let us," 
and not Let me, "make man," were addressed to the angels, had He not added "in 
our image;" but as we cannot believe that man was made in the image of angels, 
or that the image of God is the same as that of angels, it is proper to refer 
this expression to the plurality of the Trinity. And yet this Trinity, being one 
God, even after saying "Let us make," goes on to say, "And God made man in His 
image,"5 and not "Gods made," or "in their image." And were there any difficulty 
in applying to the angels the words, "Come, and let us go down and confound 
their speech," we might refer the plural to the Trinity, as if the Father were 
addressing the Son and the Holy Spirit; but it rather belongs to the angels to 
approach God by holy movements, that is, by pious thoughts, and thereby to avail 
themselves of the unchangeable truth which rules in the court of heaven as their 
eternal law. For they are not themselves the truth; but partaking in the 
creative truth, they are moved towards it as the fountain of life, that what 
they have not in themselves they may obtain in it. And this movement of theirs 
is steady, for they never go back from what they have reached. And to these 
angels God does not speak, as we speak to one another, or to God, or to angels, 
or as the angels speak to us, or as God speaks to us through them: He speaks to 
them in an ineffable manner of His own, and that which He says is conveyed to us 
in a manner suited to our capacity. For the speaking of God antecedent and 
superior to all His works, is the immutable reason of His work: it has no noisy 
and passing sound, but an energy eternally abiding and producing results in 
time. Thus He speaks to the holy angels; but to us, who are far off, He speaks 
otherwise. When, however, we hear with the inner ear some part of the speech of 
God, we approximate to the angels. But in this work I need not labor to give an 
account of the ways in which God speaks. For either the unchangeable Truth 
speaks directly to the mind of the rational creature in some indescribable way, 
or speaks through the changeable creature, either presenting spiritual images to 
our spirit, or bodily voices to our bodily sense. 
The words, "Nothing will be restrained from them which they have imagined to 
do,"1 are assuredly not meant as an affirmation, but as an interrogation, such 
as is used by persons threatening, as e.g., when Dido exclaims, 
"They will not take arms and pursue?"2 
We are to understand the words as if it had been said, Shall nothing be 
restrained from them which they have imagined to do?3 From these three men, 
therefore, the three sons of Noah we mean, 73, or rather, as the catalogue will 
show, 72 nations and as many languages were dispersed over the earth, and as 
they increased filled even the islands. But the nations multiplied much more 
than the languages. For even in Africa we know several barbarous nations which 
have but one language; and who can doubt that, as the human race increased, men 
contrived to pass to the islands in ships? 
CHAP. 7.--WHETHER EVEN THE REMOTEST ISLANDS RECEIVED THEIR FAUNA FROM THE 
ANIMALS WHICH WERE PRESERVED, THROUGH THE DELUGE, IN THE ARK. 
There is a question raised about all those kinds of beasts which are not 
domesticated, nor are produced like frogs from the earth, but are propagated by 
male and female parents, such as wolves and animals of that kind; and it is 
asked how they could be found in the islands after the deluge, in which all the 
animals not in the ark perished, unless the breed was restored from those which 
were preserved in pairs in the ark. It might, indeed, be said that they crossed 
to the islands by swimming, but this could only be true of those very near the 
mainland; whereas there are some so distant, that we fancy no animal could swim 
to them. But if men caught them and took them across with themselves, and thus 
propagated these breeds in their new abodes, this would not imply an incredible 
fondness for the chase. At the same time, it cannot be denied that by the 
intervention of angels they might be transferred by God's order or permission. 
If, however, they were produced out of the earth as at their first creation, 
when God said, "Let the earth bring forth the living creature,"4 this makes it 
more evident that all kinds of animals were preserved in the ark, not so much 
for the sake of renewing the stock, as of prefiguring the various nations which 
were to be saved in the church; this, I say, is more evident, if the earth 
brought forth many animals in islands to which they could not cross over. 
CHAP. 8.--WHETHER CERTAIN MONSTROUS RACES OF MEN ARE DERIVED FROM THE STOCK OF 
ADAM OR NOAH'S SONS. 
It is also asked whether we are to believe that certain monstrous races of men, 
spoken of in secular history,5 have sprung from Noah's sons, or rather, I should 
say, from that one man from whom they themselves were descended. For it is 
reported that some have one eye in the middle of the forehead; some, feet turned 
backwards from the heel; some, a double sex, the right breast like a man, the 
left like a woman, and that they alternately beget and bring forth: others are 
said to have no mouth, and to breathe only through the nostrils; others are but 
a cubit high, and are therefore called by the Greeks "Pigmies: "6 they say that 
in some places the women conceive in their fifth year, and do not live beyond 
their eighth. So, too, they tell of a race who have two feet but only one leg, 
and are of marvellous swiftness, though they do not bend the knee: they are 
called Skiopodes, because in the hot weather they lie down on their backs and 
shade themselves with their feet. Others are said to have no head, and their 
eyes in their shoulders; and other human or quasi-human races are depicted in 
mosaic in the harbor esplanade of Carthage, on the faith of histories of 
rarities. What shall I say of the Cynocephali, whose dog-like head and barking 
proclaim them beasts rather than men? But we are not bound to believe all we 
hear of these monstrosities. But whoever is anywhere born a man, that is, a 
rational, mortal animal, no matter what unusual appearance he presents in color, 
movement, sound, nor how peculiar he is in some power, part, or quality of his 
nature, no Christian can doubt that he springs from that one protoplast. We can 
distinguish the common human nature from that which is peculiar, and therefore 
wonderful. 
The same account which is given of monstrous births in individual cases can be 
given of monstrous races. For God, the Creator of all, knows where and when each 
thing ought to be, or to have been created, because He sees the similarities and 
diversities which can contribute to the beauty of the whole. But He who cannot 
see the whole is offended by the deformity of the part, because he is blind to 
that which balances it, and to which it belongs. We know that men are born with 
more than four fingers on their bands or toes on their feet: this is a smaller 
matter; but far from us be the folly of supposing that the Creator mistook the 
number of a man's fingers, though we cannot account for the difference. And so 
in cases where the divergence from the rule is greater. He whose works no man 
justly finds fault with, knows what He has done. At Hippo-Diarrhytus there is a 
man whose hands are crescent-shaped, and have only two fingers each, and his 
feet similarly formed. If there were a race like him, it would be added to the 
history of the curious and wonderful. Shall we therefore deny that this man is 
descended from that one man who was first created? As for the Androgyni, or 
Hermaphrodites, as they are called, though they are rare, yet from time to time 
there appears persons of sex so doubtful, that it remains uncertain from which 
sex they take their name; though it is customary to give them a masculine name, 
as the more worthy. For no one ever called them Hermaphroditesses. Some years 
ago, quite within my own memory, a man was born in 
the East, double in his upper, but single in his lower half--having two heads, 
two chests, four hands, but one body and two feet like an ordinary man; and he 
lived so long that many had an opportunity of seeing him. But who could 
enumerate all the human births that have differed widely from their ascertained 
parents? As, therefore, no one will deny that these are all descended from that 
one man, so all the races which are reported to have diverged in bodily 
appearance from the usual course which nature generally or almost universally 
preserves, if they are embraced in that definition of man as rational and mortal 
animals, unquestionably trace their pedigree to that one first father of all. We 
are supposing these stories about various races who differ from one another and 
from us to be true; but possibly they are not: for if we were not aware that 
apes, and monkeys, and sphinxes are not men, but beasts, those historians would 
possibly describe them as races of men, and flaunt with impunity their false and 
vainglorious discoveries. But supposing they are men of whom these marvels are 
recorded, what if God has seen fit to create some races in this way, that we 
might not suppose that the monstrous births which appear among ourselves are the 
failures of that wisdom whereby He fashions the human nature, as we speak of the 
failure of a less perfect workman? Accordingly, it ought not to seem absurd to 
us, that as in individual races there are monstrous births, so in the whole race 
there are monstrous races. Wherefore, to conclude this question cautiously and 
guardedly, either these things which have been told of some races have no 
existence at all; or if they do exist, they are not human races; or if they are 
human, they are descended from Adam. 
CHAP. 9.--WHETHER WE ARE TO BELIEVE IN 
THE ANTIPODES. 
But as to the fable 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 
have existed still among the sons of Noah by their blessings, and chiefly in the 
eldest son Shem; for Japheth received this blessing, that he should dwell in the 
tents of Shem. 
CHAP. 10.----OF THE GENEALOGY OF SHEM, IN WHOSE LINE THE CITY OF GOD IS 
PRESERVED TILL THE TIME OF ABRAHAM. 
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 Seth. 
And therefore does divine Scripture, after exhibiting the earthly city as 
Babylon or "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 why it is said of the sons of Heber, "The name of the one was Peleg, for 
in his days the earth was divided."1 For what can we understand by 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 Seth. Accordingly this 
series of generations begins thus: "These are the generations of Shem: Shem was 
an hundred years old, and begat Arphaxad two years after the flood. And Shem 
lived after he begat Arphaxad 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 Ninus 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 Arphaxad; Arphaxad when he was 135 
years old begat Cainan; Cainan when he 
was 130 years begat Salah. Salah himself, too, was the same age when he begat 
Eber. Eber lived 134 years, and begat Peleg, in whose days the earth was 
divided. Peleg 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 Terah; and 
Terah 70, and begat Abram, whose name God afterwards changed into Abraham. There 
are thus from the flood to Abraham 1072 years, according to the Vulgate or 
Septuagint 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 Arphaxad 
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 non-existent; whether 
both cities remained after the flood,--the godly in the two sons of Noah who 
were blessed, and in their posterity, and the ungodly in the cursed son and his 
descendants, from whom sprang that mighty hunter 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 worshippers 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 altogether become filthy; there is none 
that doeth good, no, not one," we read further, "Have all the workers of 
iniquity no knowledge? who eat up my people as they eat bread, and call not upon 
the Lord."1 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 looked 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. 
CHAP. II.--THAT THE ORIGINAL LANGUAGE IN USE AMONG MEN WAS THAT WHICH WAS 
AFTERWARDS CALLED HEBREW, FROM HEBER, IN WHOSE FAMILY IT WAS PRESERVED WHEN THE 
CONFUSION OF TONGUES OCCURRED. 
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 founded 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. Some one will say: If the earth was divided by languages in the days 
of Peleg, Heber's son, that language, which was formerly 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."2 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 it 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 founded also his nation, and that 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 rounded 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 to 
the time in which Babylon was rounded 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 Joktan, another son of Heber's, and brother of Peleg, 
have already founded nations, if Joktan 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 Joktan, 
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 first 
named; then the sons of Ham, who was the second son; and last the sons of Shem, 
who was 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 
Assur, the Hebrews from Heber, but partly have been altered in the lapse of 
time, so that the most learned men, by profound research in 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 Misraim, Ham's son, nor in the name Ethiopians to 
show a connection with Gush, 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. 
CHAP. 12.--OF THE ERA IN ABRAHAM'S LIFE FROM WHICH A NEW PERIOD IN THE HOLY 
SUCCESSION BEGINS. 
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 Terah, 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.1 The other descendants of Heber 
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 Terah 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 Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Haran 
died before his father Terah in the land of his nativity, in Ur of the Chaldees. 
And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the 
name of Nahor's wife Milcah, the daughter of Haran, the father of Milcah, and 
the father of Iscah."2 This Iscah is supposed to be the same as Sarah, Abraham's 
wife. 
CHAP. 13.--WHY, IN THE ACCOUNT OF TERAH'S EMIGRATION, ON HIS FORSAKING THE 
CHALDEANS AND PASSING OVER INTO MESOPOTAMIA, NO MENTION IS MADE OF HIS SON 
NAHOR. 
Next it is related how Terah with his family left the region of the Chaldeans 
and came into Mesopotamia, and dwelt in Haran. 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 Haran, 
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 Chaldeans to go into the land of Canaan; and he 
came into Haran, and dwelt there." (1) Nahor and Milcah 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." (2) This and other testimonies 
of this sacred history show that Nahor, Abraham's brother, had also left the 
region of the Chaldeans, and fixed his abode in Mesopotamia, where Abraham dwelt 
with his father. Why, then, did the Scripture not mention him, when Terah with 
his family went forth out of the Chaldean nation and dwelt in Haran, 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 Chaldeans, and had afterwards emigrated thence, either 
through penitence, or because he was persecuted as a suspected person. For in 
the book called Judith, when Holofernes, the enemy of the Israelites, inquired 
what kind of nation that might be, and whether war should be made against them, 
Achior, 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 Chaldeans, and they dwelt heretofore in Mesopotamia, because they would 
not follow the gods of their fathers, which were glorious in the land of the 
Chaldeans, 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 God said to 
them, that they should depart from their habitation, and go into the land of 
Canaan; and they dwelt,'' (3) etc., as Achior the Ammonite narrates. Whence it 
is manifest that the house of Terah had suffered persecution from the Chaldeans 
for the true piety with which they worshipped the one and true God. 
CHAP. 14--OF THE YEARS OF TERAH, WHO COMPLETED HIS LIFETIME IN HARAN. 
On Terah's death in Mesopotamia, where he is said to have lived 205 years, the 
promises of God made to Abraham now begin to be pointed out; for thus it is 
written: "And the days of Terah in Haran were two hundred and five years, and he 
died in Haran.'' (4) 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 Terah lived, 
since it is not said in what year of his life he came into Haran; 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. 
CHAP. 15.--OF THE TIME OF THE MIGRATION OF ABRAHAM, WHEN, ACCORDING TO THE 
COMMANDMENT OF GOD, HE WENT OUT FROM HARAN. 
When, after the record of the death of Terah, 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," (5) 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 
Haran." (6) How can this be true if he departed from Haran after his father's 
death? For when Terah was seventy years old, as is intimated above, he begat 
Abraham; and if to this number we add the seventy-five years which Abraham 
reckoned when he went out of Haran, we get 145 years. Therefore that was the 
number of the years of Terah, 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 seventieth year of his life, had reached, as was 
said, his 145th. Therefore he did not depart thence after his father's death, 
that is, after the 205 years his father lived; but the year of his departure 
from that place, seeing it was his seventy-fifth, is inferred beyond a doubt to 
have been the 145th of his father, who begat him in his seventieth 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 in 
order of time, it says, "And the whole earth was of one lip, and one speech for 
all." (1) 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 Terah in Haran were 205 years, and Terah died in 
Haran," the Scripture, going back to what had been passed over in order to 
complete what had been begun about Terah, says, "And the Lord said to Abram, Get 
thee out of thy country," (2) etc. 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 Haran." Therefore it was done 
when his father was in the 145th 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 Haran 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 Charran, and said unto him, Get thee out of thy 
country, and from thy kindred, and from thy father's house, and come into the 
land which I will show thee." (3) According to these words of Stephen, God spoke 
to Abraham, not after the death of his father, who certainly died in Haran, 
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 Charran," (4) 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 Haran. Likewise in 
what follows, "And thenceforth, when his father was dead, he settled him in this 
land, wherein ye now dwell, and your fathers," he does not say, after his father 
was dead he went out from Haran; 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 Haran; but that he came to Haran with his 
father, 
keeping in mind the precept of God, and that he went out thence in his own 
seventy-fifth year, which was his father's 145th. But he says that his 
settlement in the land of Canaan, not his going forth from Haran, 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 is, 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," (5) 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 Haran with Sarah 
his wife and Lot his brother's son. 
CHAP. 16.--OF THE ORDER AND NATURE OF THE PROMISES OF GOD WHICH WERE MADE TO 
ABRAHAM, 
God's promises made to Abraham are now to be considered; for in these the 
oracles of ]our God, (6) 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 shall 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." (1) 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 thee 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 had departed out of 
Haran because the Scripture cannot be contradicted in which we read, "Abram was 
seventy and five years old when he departed out of Haran." But if this promise 
was made in that year, then of course Abraham was staying in Haran 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 Charran?" (2) But 
it is to be understood that the whole took place in the same year,--both the 
promise of God before Abraham dwelt in Haran, and his dwelling in Haran, and his 
departure thence, --not only because Eusebius in the Chronicles reckons from the 
year of this promise, and shows that after 430 years the exodus from Egypt took 
place, when the law was given, but because the Apostle Paul also mentions it. 
CHAP. 17.--OF THE THREE MOST FAMOUS KINGDOMS OF THE NATIONS, OF WHICH ONE, THAT 
IS THE ASSYRIAN, WAS ALREADY VERY EMINENT WHEN ABRAHAM WAS BORN. 
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 Sicyon, Egypt, and Assyria. Of these, Assyria was much the most 
powerful and sublime; for that king Ninus, son of Belus, 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 as 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 
tween 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 in the other So that of the 
three kingdoms then famous, one, namely Sicyon, 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 impious city had the pre-eminence. Its head was 
Babylon,-an earth-born city, most fitly named, for it means confusion. There 
Ninus reigned after the death of his father Belus, who first had reigned there 
sixty-five years. His son Ninus, 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 1200th year before Rome was founded, as it 
were another Babylon in the west. 
CHAP. 18.--OF THE REPEATED ADDRESS OF GOD TO ABRAHAM, IN WHICH HE PROMISED THE 
LAND OF CANAAN TO HIM AND TO HIS SEED. 
Abraham, then, having departed out of Haran in the seventy-fifth year of his own 
age, and in the hundred and forty-fifth of his father's, went with Lot, his 
brother's son, and Sarah his wife, into the land of Canaan, and came even to 
Sichem, where again he received the divine oracle, of which it is thus written: 
"And the Lord appeared unto Abram, and said unto him, Unto thy seed will I give 
this land." (3) Nothing is promised here about that seed in which he is 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. 
CHAP. 19.--OF THE DIVINE PRESERVATION OF SARAH'S CHASTITY IN EGYPT, WHEN ABRAHAM 
HAD CALLED HER NOT HIS WIFE BUT HIS SISTER. 
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 near of blood; just as Lot, on account of the same 
nearness, 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 
defence 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 calumnies of Faustus the Manichaean. 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. 
CHAP. 20.--OF THE PARTING OF LOT AND ABRAHAM, WHICH THEY AGREED TO WITHOUT 
BREACH OF CHARITY. 
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 avoided 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." (1) 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. 
CHAP. 21--OF THE THIRD PROMISE OF GOD, BY WHICH HE ASSURED THE LAND OF CANAAN TO 
ABRAHAM AND HIS SEED IN PERPETUITY. 
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.'' (2) It does not 
clearly appear whether in this promise that also is contained by which he is 
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 (1) 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 for ever," may move some, if by "for ever" they 
understand "to eternity." But if in this passage they take "for ever" 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. 
CHAP. 22.--OF ABRAHAM'S OVERCOMING THE ENEMIES OF SODOM, WHEN HE DELIVERED LOT 
FROM CAPTIVITY AND WAS BLESSED BY MELCHIZEDEK THE PRIEST. 
Having received this oracle of promise, Abraham migrated, and remained in 
another place of the same land, that is, beside the oak of Mature, which was 
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 fresh, "Thou art a priest for 
ever after the order of Melchizedek," (2)--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. 
CHAP. 23. --OF THE WORD OF THE LORD TO ABRAHAM, BY WHICH IT WAS PROMISED TO HIM 
THAT HIS POSTERITY SHOULD BE MULTIPLIED ACCORDING TO THE MULTITUDE OF THE STARS; 
ON BELIEVING WHICH HE WAS DECLARED JUSTIFIED WHILE YET IN UNCIRCUMCISION. 
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 Eliezer 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 inasmuch 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 Aratus 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;" (3) 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. 
CHAP. 24.--OF THE MEANING OF THE SACRIFICE ABRAHAM WAS COMMANDED TO OFFER WHEN 
HE SUPPLICATED TO BE TAUGHT ABOUT THOSE THINGS HE HAD BELIEVED. 
In the same vision, God in speaking to him also says, "I am God that brought 
thee out of the region of the Chaldees, to give thee this land to inherit it." 
(1) And when Abram asked whereby he might know that he should inherit it, God 
said to him, "Take me an 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 Abram sat down by them. But about the going 
down of the sun, great fear fell upon Abram; and, lo, an horror of great 
darkness fell upon him. And He said unto Abram, Know of a surety that thy seed 
shall be a stranger in 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 Abram, saying, Unto thy seed 
will I give this land, from the river of Egypt unto the great river Euphrates: 
the Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, and the 
Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the 
Hivites, and the Girgashites, and the Jebusites." (2) 
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 Abram 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?" (5) for the 
inheritance of that land was promised to him. Now 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 ?" (3) 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." (4) 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-dove and 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-dove and 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 (5) 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 and 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." (6) 
But what is said to Abraham, "Know of a surety that thy seed shall be a stranger 
in a land not theirs, and they shall reduce them to servitude, and shall afflict 
them 400 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 400 years, but it is foretold that this 
should take place in the course of those 400 years. For as it is written of 
Terah the father of Abraham, "And the days of Terah in Haran were 205 years,"(1) 
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 400 years," for this reason, because that number was completed, not 
because it was all spent in that affliction. The years are said to be 400 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 430 years, which the apostle thus mentions: "And this I say, that the 
covenant confirmed by God, the law, which was made 430 years after, cannot 
disannul, that it should make the promise of none effect."(2) So then these 430 
years might be called 400, 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 100th year, 
twenty-five years after the first promise, when of these 430 years there now 
remained 405, which God was pleased to call 400. 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 lo, 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 of the sun, that is, when the end of the 
world draws nigh,--so at the going down of 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 are to be saved by fire from those who are 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 Rhinocorura is. 
CHAP. 25.--OF SARAH'S HANDMAID, HAGAR, WHOM SHE HERSELF WISHED TO BE ABRAHAM'S 
CONCUBINE. 
And here follow 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 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,"(3) could, as a wife, make use of him for 
childbearing 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 in to her 
without being attached, had impregnated without loving her,--for he says, 
"Behold thy maid is in thy hands: do to her as it pleaseth thee;"(4) a man able 
to use women as a man should,--his wife temperately, his handmaid compliantly, 
neither intemperately! 
CHAP. 26.--OF GOD'S ATTESTATION TO ABRAHAM, BY WHICH HE ASSURES HIM, WHEN NOW 
OLD, OF A SON BY THE BARREN SARAH, AND APPOINTS HIM THE FATHER OF THE NATIONS, 
AND SEALS HIS FAITH IN THE PROMISE BY THE SACRAMENT OF CIRCUMCISION. 
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."(2) Therefore, lest he should think that what 
was promised was fulfilled in the handmaid's son, "when Abram 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."(2) 
Here there are more distinct promises about the calling of the nations in Isaac, 
that is, in the son of the 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 
effects even the natural course of procreation, yet where the agency of God is 
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 than a 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 am an 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 seed after 
thee, the land in which thou art a stranger, all the land of Canaan, for an 
everlasting possession," if it troubles any one whether this is to be held as 
fulfilled, or whether its fulfilment 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 
<greek>ai?w?nion</greek>, which is derived from <greek>ai?w?n</greek>, the Greek 
for soeculum, an age. But the Latins have not ventured to translate this by 
secular, test they should change the meaning into something widely different. 
For many things are called secular which so happen in this world as to pass away 
even in a short time; but what is termed <greek>ai?wnion</greek> either has no 
end, or lasts to the very end of this world. 
CHAP. 27.--OF THE MALE, WHO WAS TO LOSE HIS SOUL IF HE WAS NOT CIRCUMCISED ON 
THE EIGHTH DAY, BECAUSE HE HAD BROKEN GOD'S COVENANT. 
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,"[3] 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.[4] Now there are many things called God' s covenants 
besides those two great ones, the old and the new, which any one 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."[5] Whence it is 
written in the book called Ecclesiasticus, "All flesh waxeth old as doth a 
garment. For the covenant from the beginning is, Thou shall die the death."[6] 
Now, as the law was more plainly given afterward, and the apostle says, "Where 
no law is, there is no prevarication,"[7] on what supposition is what is said in 
the psalm true,"[1] accounted all the sinners of the earth prevaricators,"[8] 
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, be 
cause 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, because 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 any one 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 of neglect against itself, would perish unjustly, unless original sin 
rendered it obnoxious to punishment. 
CHAP. 28.--OF THE CHANGE OF NAME IN ABRAHAM AND SARAH, WHO RECEIVED THE GIFT OF 
FECUNDITY WHEN THEY WERE INCAPABLE OF REGENERATION OWING TO THE BARRENNESS OF 
ONE, AND THE OLD AGE OF BOTH. 
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,"(1) --a promise 
which we now see fulfilled in Christ,--from that time forward this couple are 
not called in Scripture, as formerly, Abram and Sarai, but Abraham and Sarah, as 
we have called them from the first, for every one 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." Whence it is written in the Epistle 
to the Hebrews, "Through faith also Sarah herself received strength to conceive 
seed."[2] 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 of Keturah, 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;[3] 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 Keturah, 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. 
CHAP. 29.--OF THE THREE MEN OR ANGELS, IN WHOM THE LORD IS RELATED TO HAVE 
APPEARED TO ABRAHAM AT THE OAK OF MAMRE. 
God appeared again to Abraham at the oak of Mature 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, lo, three men stood 
by him: and, when he saw them, he ran to meet them from the tent-door, and 
worshipped toward the ground, and said, Lord, if I have found favor before 
thee,"(1) 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 in 
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,"(2) etc., yet it is 
afterwards said, "And the angels laid hold upon his hand, and the hand of his 
wife, and 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 all this 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,"(3) 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,"(4) etc. This makes 
it much more credible that both Abraham in the three men and Lot in 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 refection 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 wont 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." 5 By these three men, then, when a 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."(6) 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. 
CHAP. 30.--OF LOT'S DELIVERANCE FROM SODOM, AND ITS CONSUMPTION BY FIRE FROM 
HEAVEN; AND OF ABIMELECH, WHOSE LUST COULD NOT HARM SARAH'S CHASTITY. 
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 have 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 for-bidding 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 Abraham did 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 site, but not by the mother's;(7) 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. 
CHAP. 31.--OF ISAAC, WHO WAS BORN ACCORDING TO THE PROMISE, WHOSE NAME WAS GIVEN 
ON ACCOUNT OF THE LAUGHTER OF BOTH PARENTS. 
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. Afterwards 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."(1) Then in a little while the bond maid 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.(2) 
CHAP. 32.--OF ABRAHAM'S OBEDIENCE AND FAITH, WHICH WERE PROVED BY THE OFFERING 
UP, OF HIS SON IN SACRIFICE, AND OF SARAH'S DEATH. 
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 blame-worthy; it may even be praise-worthy, because it 
furnishes 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."[3] 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."[4] 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 behoved 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."[5] 
In whose similitude but His of whom the apostle says, "He that spared not His 
own Son, but delivered Him up for us all?"(6) 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 fearest God, 
and hast not spared thy beloved son for my sake."(7) 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 seeth: as they say this day, In 
the mount the Lord hath appeared."(8) 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."(1) In this manner is that promise concerning the calling of the nations 
in 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 127th year of her life, and the 137th 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 am an hundred years 
old? and shall Sarah, that is ninety years old, bear?"(2) 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. 
CHAP. 33.--OF REBECCA, THE GRAND-DAUGHTER OF NAHOR, WHOM ISAAC TOOK TO WIFE. 
Isaac married Rebecca, the grand-daughter of Nahor, his father's brother, when 
he was forty years old, that is, in the 140th 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,"(3) 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? 
CHAP. 34.--WHAT IS MEANT BY ABRAHAM'S 
MARRYING KETURAH AFTER SARAH'S DEATH. 
What did Abraham mean by marrying Keturah 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 Keturah 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."(4) And of Keturah, whom he took after Sarah's departure, we read, 
"Then again Abraham took a wife, whose name was Keturah."(5) 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."(6) Therefore the sons of 
the concubines, that is, the heretics and the carnal Jews, have some gifts, but 
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 thy seed be 
called."(7) For I do not see why Keturah, who 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 seventy-five years old, having begotten him when 100 
years old. 
CHAP. 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." (1) 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 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 meant some greater thing; 
and what is that except what is evidently fulfilled in the Jews and Christians? 
CHAP. 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 aver 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." (3) 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." (4) 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? 
CHAP. 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 was a cunning hunter, a man of the field; and Jacob was 
a simple man, dwelling at home." (1) Some of our writers have interpreted this, 
"without guile. But whether the Greek <greek>a?plastos</greek> means without 
guile," or "simple," or rather "without reigning," 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 odor 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 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?" (3) 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 
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. 
CHAP. 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 shall 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 shall 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." (4) 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," (5) 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, "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, (1) and went 
to Haran. And he came to a place, and slept there, for the sun 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 will I 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 in 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." (2) 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. But 
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 remembrance in the gospel, 
when He says of Nathanael, "Behold an Israelite indeed, in whom is no guile!" 
(3) 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 thence. 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 forbade 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, saving 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. 
CHAP. 39.--THE REASON WHY JACOB WAS ALSO 
CALLED ISRAEL. 
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. For Israel means seeing God, (4) which will at last be the 
reward of alI 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." (5 
CHAP. 40.--HOW IT IS SAID THAT JACOB WENT INTO EGYPT WITH SEVENTY-FIVE SOULS, 
WHEN MOST OF THOSE WHO ARE MENTIONED WERE BORN AT A LATER PERIOD. 
Seventy-five 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 grand-daughter. 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 thirty-nine and as it is plain that 
he took a wife when he was thirty 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 seventy-five who then 
entered Egypt with Jacob? For there is reckoned there Machir the son of 
Manasseh, grandson of Joseph, and Machir'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 
Ezer, grandson of Ephraim, and great-grand-son of Joseph, who could not possibly 
be in existence when Jacob came into Egypt, and there found his grandsons, the 
sons of Joseph, their 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 dwelt in Egypt, he and his 
brethren, and all his father's house: and Joseph lived 110 years, and saw 
Ephraim's children of the third generation." (2) 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 Machir, the son of 
Manasseh, were born upon Joseph's knees." (3) 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-grand-sire 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." (4) 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. 
CHAP. 41.--OF THE BLESSING WHICH JACOB 
PROMISED IN JUDAH HIS SON. 
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 seed of Abraham, setting aside the 
sons of the concubines, we have Isaac; if in the seed of Isaac, setting aside 
Esau, who is also Edom, we have Jacob, who also is Israel; if in the seed 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 hands shall be on the back of thine enemies; thy father's 
children shall adore thee. Judah is a lion's whelp: from the sprouting, my son, 
thou art gone up: lying down, thou hast slept as a lion, and as a lion's whelp; 
who shall awake him? A prince shall not be lacking out of 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 ass's 
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 whiter than 
milk." (5) I have expounded these words in disputing against Faustus the 
Manichaean; 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, and 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." (1) 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." (2) And the very nature of His death, that 
is, the height of the cross, is understood by the single words "Thou are 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." (3) Or at least His burial 
is to be understood, in which He lay 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," (4)--that 
is, the nutritive words which, according to the apostle, the babes drink, being 
as yet unfit for solid food. (5) 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. 
CHAP. 42.--OF THE SONS OF JOSEPH, WHOM JACOB BLESSED, PROPHETICALLY CHANGING HIS 
HANDS. 
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 descent it was not 
the Jews but the Idumeans who came of the seed 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" (6)), 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 fight 
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." (7) And 
these two promises show the same thing. For that one is to become "a people;" 
this one "a multitude of nations." And 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? 
CHAP. 43.--OF THE TIMES OF MOSES AND JOSHUA THE SON OF NUN, OF THE JUDGES, AND 
THEREAFTER OF THE KINGS, OF WHOM SAUL WAS THE FIRST, BUT DAVID IS TO BE REGARDED 
AS THE CHIEF, BOTH BY THE OATH AND BY MERIT. 
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 this 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. Then, 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 first-born. 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 worshipped 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, foretelling that 
through His sacrificial passion He should go from this world to the Father (for 
pascha in, 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 
Canaan; 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 in 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 in 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 kings should arise out 
of it, David succeeded to the kingdom, whose son Christ is chiefly called. He 
was made a kind of starting-point and 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. (1) 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 she-goat 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 turtledove and pigeon represented the mystery.