Genesis 25

As for those who prefer to read no symbolic meanings into such facts, they still have no ground of complaint against Abraham. For, in the literal sense, there may be meant to be here an argument against those heretics who are opposed to second marriages, since the example of the very father of many nations proves that there is no sin in a second marriage that is made after one's wife is dead.

Because no law concerning virginity or chastity had been set down, lest desire ever make a stain in the mind of that just man.… Abraham took for himself a concubine after the death of Sarah, so that through the uprightness of his many sons who were to be scattered throughout the entire earth, knowledge and worship of the one God would be spread. Abraham then had sons from Keturah, and he sent them eastward with gifts. Abraham died 175 years old and was buried next to Sarah, his wife.

(Chapter 25, Verse 1) And Abraham added and took another wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. And Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim. And the sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah. And Abraham gave everything that he had to Isaac. But to the sons of the concubines whom Abraham had, Abraham gave gifts, and he sent them away from Isaac his son, while he was still alive, to the east, to the land of the east. Cetura is interpreted in the Hebrew language as 'joined' or 'bound'. For this reason, the Hebrews suspect that, with a changed name, she is the same as Hagar, who, after the death of Sara, went from being a concubine to a wife. And it seems that the advanced age of Abraham is now being excused, so that he is not accused of indulging in new marriages after the death of his old wife. Leaving aside what is uncertain, we say this: the sons of Abraham born from Cetura, according to Hebrew historians, occupied Troglodytis and Arabia, which is now called Idumea, up to the borders of the Red Sea. But it is said that one of the descendants of Abraham, who was called Apher, led an army against Libya, and there, after defeating the enemies, settled. And his descendants from the name of their ancestor were called Africa. This fact is testified by Alexander, who is called Polyhistor, and Cleodemus, nicknamed Malchus, who retell the barbarian history in Greek. And as for what he says, 'And the sons of Dedan were Asshurim, and Letushim, and Leummim': they think that Asshurim refers to merchants, Letushim to those who work with copper and iron, and Leummim to chiefs, meaning leaders of many tribes and peoples. Others claim that they are called Asurim, that they are Syrians, and that the regions of India have been occupied by most of the sons of Abraham from Keturah.

The holy Apostle always furnishes us with occasions for spiritual understanding and, though few, nevertheless shows to the diligent the necessary indications by which it may be recognized in all things that "the law is spiritual." He himself, then, in discussing Abraham and Sarah, says in a certain place: "He was not weakened in faith," he says, "when he considered his own body, now dead, since he was nearly a hundred years old, and the dead womb of Sarah." This man, therefore, whom he says was of a dead body at the number of a hundred years and who begot Isaac more by the power of faith than by the fruitfulness of his body, Scripture now reports to have taken a wife named Keturah and to have begotten from her very many sons, though he seems to have been nearly a hundred and thirty-seven years old. For his wife Sarah is written to have been ten years younger than he, and she, having died in her one hundred and twenty-seventh year, indicates that Abraham was over a hundred and thirty-seven years old when he took Keturah as his wife. What then? Are we to suppose that in so great a Patriarch the incitements of the flesh flourished throughout that same span of time? And shall he who is long since said to be dead as to his natural motions now be thought revived unto lust? Or, as we have already often said, do the marriages of the Patriarchs signify something mystical and sacred? Just as does that man too who said concerning wisdom: "This one I resolved to bring home to myself as a wife." Perhaps, then, already at that time Abraham too thought of something similar and, although he was wise, yet by this very fact he knew that of wisdom there is no end, nor does old age impose a limit upon learning. For he who is accustomed to obtain a marriage in that manner which we indicated above concerning him — that is, he who is wont to have virtue in his marriage — when can he cease from a marriage of this kind? For the falling asleep of Sarah is to be understood as the consummation of virtue. But he who is of consummated and perfect virtue must always be engaged in some learning; and this learning the divine word calls his wife. According to this, I think that in the law the celibate and the barren man lies under a curse; for it says: "Cursed is he who has not left seed in Israel." But if these words are thought to be spoken of carnal seed, all the virgins of the church will seem to be placed under a curse. And why do I speak of the church's virgins? John himself, than whom "there was none greater among those born of women," and very many others of the saints left no seed according to the flesh, since they are reported not even to have entered into marriages. But it is certain that they left spiritual seed and spiritual sons and that each had wisdom as his wife, just as Paul too begot sons through the gospel. So then, the old man Abraham, of a body now dead, took Keturah as his wife. I think, according to the reasoning which we set forth above, that a wife is better taken then, when the body is dead, when the members are mortified. For there is a greater capacity for wisdom in our senses when "the mortification of Christ is carried about in our" mortal "body." Finally, Keturah, whom the aged Abraham now obtains in marriage, is interpreted as thymiama, which is incense or a good odor. For he too used to say, as Paul said, that "we are the good odor of Christ." But let us see how anyone is made "the good odor of Christ." Sin is a foul-smelling thing. Indeed, sinners are compared to swine, who wallow in their sins as in foul dung. And David, in the person of the penitent sinner, says: "My scars have rotted and been eaten away."

[One] who wishes to show himself to be a child of Abraham by doing the works of Abraham in accordance with the Savior's explanation need not literally have sexual intercourse with a handmaid or take another wife in old age after the death of his wife. We also learn from this quite clearly that we must interpret the whole story of Abraham allegorically and make each thing he did spiritual, beginning with the command, "Go forth from your land, your kindred, and your father's house, into the land that I will show you." This statement is made not only to Abraham but also to everyone who will be his child.

If, therefore, there is anyone of you in whom there is now no odor of sin, but the odor of righteousness, the sweetness of mercy, if anyone by praying "without ceasing" always offers incense to the Lord and says: "Let my prayer be directed as incense in your sight, the lifting up of my hands an evening sacrifice," this man has taken Keturah as his wife. Thus, therefore, I think it more worthy to interpret the marriages of old men, thus beautifully do I regard the marriages of the patriarchs entered into in their last and now-failing age, thus I reckon their necessary begetting of sons is to be counted. For to such marriages and to offspring of this kind, not the young so much as the old are suited. For the more a man is wearied in the flesh, the more he will be robust in the virtue of the soul and more fit for the embraces of wisdom. So too that just man in the Scriptures, Elkanah, is reported to have had two wives at once, of whom one was called Peninnah, the other Hannah, that is, 'conversion' and 'grace.' And first indeed he is said to have received sons from Peninnah, that is, from conversion, and afterward from Hannah, who is grace. For Scripture figuratively designates the progress of the saints through marriages. Hence you too can, if you wish, become the husband of marriages of this kind, and, for example, if you gladly practice hospitality, you will seem to have taken this as your wife. If to her you add care for the poor, you will seem to have obtained a second wife. And if you join to yourself patience and gentleness and the other virtues, you will seem to have taken as many wives as the virtues in which you rejoice. Hence, then, it is that Scripture records that some of the Patriarchs had several wives at once, others took other wives when the former had died; so that this may be figuratively indicated, that certain men can exercise several virtues at once, while others do not begin those that follow before they have brought the former to perfection. Hence, finally, Solomon is reported to have had several wives at once, to whom the Lord had said: "There has not been a wise man like you before you, and after you there shall not be." Because, therefore, the Lord had given him a multitude of prudence, "like the sand of the sea," that he might judge his people "in wisdom," therefore he was able to exercise several virtues at once. Indeed, besides what we are taught from the law of God, if we also touch upon some of those branches of learning which seem to be outside, in the world — for example, as is the learning of letters or of the grammatical art, as is geometrical instruction or the theory of numbers or even the discipline of dialectic — and if we bring all these things, sought from outside, to our institutions and adopt them into the confirmation of our law, then we shall seem either to have taken foreign women in marriage or even "concubines." And if by disputing, discoursing, and refuting our opponents concerning marriages of this kind we are able to convert some to the faith, and if, overcoming them by their own reasonings and arts, we persuade them to take up the true philosophy of Christ and the true piety of God, then out of dialectic or rhetoric we shall seem to have begotten sons as though from some foreign woman or concubine. Therefore, from such marriages, or from begetting sons of this kind through old age, no one is excluded; rather, this chaste offspring is more befitting to mature age. Just as now too Abraham, advanced in years and, as Scripture says, "old and full of days," takes Keturah as his wife. But not even this ought to escape us from the things that are reported through the history, namely what and of what kind are the generations that are propagated from her. For if we remember these, we shall more easily be able to recognize the things that are said in the scriptures about various nations; for example, as when it is said that Moses took as his wife the daughter of Jethro the priest of Midian, who Midian is found to be the son of Keturah and Abraham. We recognize, then, that the wife of Moses was of the seed of Abraham and was not a foreigner. But also when "the queen of Kedar" is written of, it must nonetheless be known that Kedar too descends from that very race of Keturah and of Abraham. But also in the generations of Ishmael you will find similar things. If you examine these diligently, you will discover in them very many histories that lie hidden from the rest. But let us for the present defer these to another time and hasten to the things that are recited in what follows.

If then we are the sons of the free Jerusalem, let us realize that some gifts belong to those who are disinherited; others, to the heirs. For they are heirs to whom it is said, "You have not received a spirit of bondage so as to be again in fear, but you have received a spirit of adoption as sons, by virtue of which we cry: 'Abba! Father!' "

Isaac, the son of the promise, was born in Abraham's hundredth [year], because the blessing of the inheritance that is promised to all the families of the earth through his seed will doubtless be conferred in the heavenly homeland that is to come. [Abraham] sojourned a hundred years in the land of promise, because all of us who are made children of Abraham through faith ought to live as sojourners in the present church in hope of a heavenly inheritance. In this manner, "Isaac sowed in Gerar (which is interpreted as "residence [as an alien]"), and "in that same year he acquired a hundredfold," because as soon as we go forth from the body into the heavenly life, we receive back whatever good works we have done while sojourning in this life as children of the promise.

I am reviewing carefully the places in Scripture where I might find old age mentioned for the first time. Adam lived for 930 years, yet he is not called an old man. Methuselah's life was 969 years, and he is not called an old man. I am coming down all the way to the flood, and after the flood for almost three thousand years, and I find no one who has been called old. Abraham is the first one, and certainly he was much younger than Methuselah, but he is called an old man because his old age had been anointed with rich oil. In fine, it is written there in the Scripture, "Abraham died at a good old age; full of days." His was a good old age because it was full of days, for the whole of his life was day and not night.

(v. 8) And Abraham died in good old age, an old man and full, and he was gathered to his people. A wrong addition is made by the Septuagint translators, that Abraham died lacking: for it is not fitting for Abraham to fail and diminish. Also, what we have proposed, an old man and full in good old age: in the Greek manuscripts it is written, full of days. While it seems to explain the meaning, because he has passed away full of light and the works of the day: nevertheless, it is more fitting for the spiritual interpretation if it is simply stated as full.

Yet the bodies of the dead, especially of the just and faithful, are not to be despised or cast aside. The soul has used them as organs and vessels for all good work in a holy manner. If a paternal garment or a ring or anything else of this kind is as dear to children as is their love for their parents, in no way are their very bodies to be spurned, since they are much more familiar and intimate than any garment we put on. Bodies are not for ornament or for aid, as something that is applied externally, but pertain to the very nature of the man. Hence the funerals of the just men of old were cared for with dutiful devotion, the processions solemnized and a fitting burial provided. Oftentimes they themselves, while they were yet alive, gave directions to their sons concerning everything pertaining to their burial.

"And it came to pass," it says, "after Abraham died, the Lord blessed Isaac his son, and he dwelt at the well of vision." Concerning the death of Abraham, what more must we say than what the word of the Lord in the gospels contains, saying: "But concerning the resurrection of the dead, have you not read how he says in the bush: The God of Abraham, and the God of Isaac and the God of Jacob? Now God is not the God of the dead, but of the living. For all those live." Let us too, therefore, choose a death of this kind, as the Apostle also says, that "we may die to sin, but live to God." For such is the death of Abraham to be understood, which so widened his bosom that all the saints who come from the four quarters of the earth are "carried by the angels into Abraham's bosom." But let us now see how, after his death, "the Lord blessed Isaac his son," and what that blessing is. "The Lord blessed Isaac," it says, "and he dwelt at the well of vision." This is the whole blessing with which the Lord blessed Isaac, that he should dwell "at the well of vision." To those who understand, this is a great blessing. Would that the Lord might grant this blessing to me too, that I might deserve to dwell "at the well of vision." Who can know and understand what is the vision "which Isaiah the son of Amos saw"? Who can know what is the vision of Nahum? Who can understand what that vision contains which Jacob saw in Bethel, when he was going into Mesopotamia, where he said: "This is the house of God and the gate of heaven"? And if anyone is able to know and understand each and every vision, whether those that are in the law or those that are in the prophets, he dwells "at the well of vision." But consider this too more carefully, that Isaac deserved to receive so great a blessing from the Lord, that he should dwell "at the well of vision"; but we — when shall we be able to deserve enough, if perchance we might be able to have a passage through "the well of vision"? He deserved to remain and to dwell in vision, while we, but a little illuminated through the mercy of God, can scarcely perceive or surmise anything about any single vision. If nevertheless I am able to perceive some one understanding concerning the visions of God, I shall seem to have made one day "at the well of vision." But if I am able to attain something not only according to the letter but also according to the spirit, I shall seem to have made two days "at the well of vision." And if I touch upon the moral sense, I shall have made three days. Or certainly, even if I cannot understand everything, yet I sit beside the divine scriptures and "meditate on the law of God day and night," and I never at all cease from inquiring, discussing, treating, and certainly, what is greatest, from praying to God and asking understanding from him "who teaches man knowledge," then I too shall seem to dwell "at the well of vision." But if I neglect it and neither exercise myself at home in the word of God nor frequently enter the church to hear the word — as I see some among you do, who come to church only on solemn days — those who are of this kind do not dwell "at the well of vision." But I fear that perhaps those who are so negligent, even when they come to church, neither drink of the well of life nor are refreshed, but are occupied with the concerns of their heart and the thoughts which they carry with them, and depart nonetheless still thirsting from the wells of the scriptures. Hasten, therefore, and take sufficient care that this blessing of the Lord may come to you, by which you may be able to dwell "at the well of vision," that the Lord may open your eyes and you may see "the well of vision" and receive from it "living water," which may become in you "a fountain of water springing up into eternal life." But if anyone comes rarely to church, rarely draws from the fountains of the scriptures, and, departing at once and occupied with other business, lets go what he hears, this man does not dwell "at the well of vision." Do you wish me to show you who it is that never withdraws from the well of vision? The Apostle Paul, who used to say: "But we all, with unveiled face, behold the glory of the Lord." And you too, therefore, if you always search the prophetic visions, if you always inquire, always desire to learn, meditate on these things, remain in them, you too receive a blessing from the Lord and dwell "at the well of vision." For to you too the Lord Jesus will appear "on the way" and will open the scriptures to you, so that you may say: "Was not our heart burning within us, when he opened the scriptures to us?" But he appears to those who think about him and meditate upon him and are occupied "in his law day and night." "To him be glory and dominion unto the ages of ages. Amen."

(Verse 13) And these are the names of the sons of Ishmael, by their names, according to their generations. The firstborn of Ishmael was Nebaioth, and Kedar, and the rest, up to the place where it is said: They lived from Havilah to Shur, which is opposite Egypt as you go towards Assyria. He fell in the sight of all his brothers. Twelve sons were born to Ishmael, and the firstborn was Nebaioth, from whom the whole region from the Euphrates to the Red Sea is called Nebaioth until this day, which is part of Arabia. For both their families, towns and villages, fortified castles, and three of them, Cedar in the desert, and Duma in another region, and Theman to the south, and Cedema to the east, are celebrated with this name. But what we read in the final section of this chapter, according to the Septuagint, is that he dwelt opposite the face of all his brothers (Gen. XIII, 18): it is more accurate to say what we have put, he died in the presence of all his brothers, that is, he died in the hands of all his children, with his surviving children, and with no one dying before him. But to be called brothers for the sons, Jacob also shows to Laban, saying: What is my sin, because you have persecuted me: and because you have searched all my vessels? What have you found of all the vessels of your house? Let it be placed before my brothers and your brothers: and let them judge between us (Ibid. 35). For we cannot believe, as Scripture recounts, that Jacob, apart from his children, had any brothers with him.

And Rebecca conceived, and by her patience she untied the knot of sterility. But let us consider what the prophetic and apostolic soul gives birth to and how it gives birth. She went, it says, to inquire of the Lord (Gen. XXV, 22), because the infants in her womb were rejoicing. And she received this answer: Two nations are in your womb (Ibid., 23); for she presumes nothing of her own accord, but in all things she seeks the highest God as the ruler of her plans. In fullness of peace and piety, she joins together two peoples by her faith and preaching, and she encloses them as in her own womb. She is rightly called sister more than wife, because she adopts the name of a gentle and peaceful soul of shared piety rather than a special bond; and because she considers herself more bound to all than to one.

Isaac too demonstrated the power of prayer when he prayed over Rebekah, and she gave birth.

Thus Isaac, the son of the promise, who as a figure of our Redeemer became obedient to his father even unto death, was born of parents who were old. He had a mother who had long been barren. Thus Jacob, the patriarch Joseph, Samson, [who was] the bravest of the chieftains, and Samuel, [who was] the most distinguished of the prophets, [all] had as their progenitors [mothers who were] for a long time barren in body but always fruitful in virtues. In this way their dignity would be known from the miraculous nativity of those who were born, and it might be proven that they would be famous in their lives, since at the very outset of their lives they transcended the norms of the human condition.

(Verse 21.) And Rebecca his wife conceived, and the sons within her were moved. Concerning this movement, the Seventy Interpreters rendered it as ἐσκίρτων, which means they were playing or kicking; which Aquila translated as they were breaking in the womb. But Symmachus rendered it as διέπλεον, which means they were carried on the surface like a ship.

One question is worth raising initially: If she and her husband were conspicuous for their good life and both concerned for chaste living, why was she barren? We cannot find fault with their life or say barrenness was the result of sin. To grasp the full extent of this remarkable circumstance, remember that it was not only herself who was barren but also the good man's mother, Sarah; and not only his mother but also his daughter-in-law—I mean Jacob's wife Rachel.What is the meaning of this gallery of sterile people? All were good people, all virtuous, all given testimony by God; of them he said, "I am the God of Abraham, the God of Isaac and the God of Jacob." And blessed Paul says, "Hence God is not ashamed to be called their God." There is great commendation of them in the New Testament; great praise of them in the Old. In each case they were distinguished and remarkable men, yet all had barren wives. They spent a long period in a childless condition. So whenever you see a man and wife of virtuous life experiencing childlessness, whenever you see pious people devoted to religion yet childless, don't think it is the result of sin. After all, many reasons for God's designs are beyond our understanding, and we ought to thank God for everything and brand as wicked only those living in sin, not those without children. It frequently happens, in fact, that God works things for our good without our realizing the reason for what happens. Hence in every case we should marvel at his wisdom and praise his ineffable love.

These things are told for our benefit so that we may give evidence of much goodwill and not pry into God's plans. Yet we need to explain the reason why these women were barren. What, then, is the reason? So that when you see the Virgin giving birth to our common Lord you may not be incredulous. Exercise your mind, it is saying, on the womb of these sterile women, so that when you see an infertile and sealed womb opened for childbearing by God's grace, you may not be surprised to hear that a maiden gave birth. Or rather, feel surprise and amazement but don't refuse faith in the marvel. So when the Jew says, "How did the Virgin give birth?" say to him, "How did the sterile old woman give birth?" In that case, you see, there were two impediments, her advanced age and the imperfect condition of nature, whereas with the Virgin there was one impediment, her not having experienced marriage. Consequently the barren woman prepares the way for the virgin.

At every single reading, "when Moses is read," we must pray to the Father of the Word, that He may fulfill even in us that which is written in the Psalms: "unveil my eyes, and I will consider the wonders of your law." For unless He Himself opens our eyes, how shall we be able to see these so great mysteries that are shaped in the Patriarchs, which are figured now in wells, now in marriages, now in childbearings, now even in barrennesses? For the present reading recounts that "Isaac prayed for Rebekah his wife, because she was barren; and God heard him, and she conceived. And the children," it says, "leaped in her womb." First of all, consider what this means, that very many of the holy women in the scriptures are said to have been barren, as Sarah herself, and behold now Rebekah as well. But Rachel too, beloved of Israel, was barren. Hannah also, the mother of Samuel, is written to have been barren. But in the Gospels too Elizabeth is recorded to have been barren. And in all these women this one heading is signified: that after barrenness they all brought forth a holy childbirth. So therefore this Rebekah too is now said to have been barren, but "Isaac prayed," it says, "to the Lord for her, and He heard him, and she conceived. And the children," it says, "leaped in her womb." Behold, what did this barrenness conceive? The sons of the barren woman, before they are born, leap for joy, and she who had despaired of offspring bears nations and peoples in her womb. For thus it says: "Rebekah went," it says, "to inquire of the Lord, and the Lord said to her: two nations are in your womb, and two peoples shall be separated from your belly." It would be a long task if we should now wish to examine thoroughly the leaping for joy of the children still dwelling in the womb. It would be a long task if we should bring forward the interpretations and riddles concerning these things which the Apostle wrote, what mystery, what cause they contain, why, "before the children are born or do anything good or evil in this world," it is said of them that: "people shall overcome people, and the elder shall serve the younger"; why, before they came forth from their mother's womb, it is said through the prophet that: "Jacob I loved, but Esau I hated." These things are both beyond our tongue and beyond your hearing.

They were wrestling in the womb of their mother, and it was said to Rebekah, when they were wrestling there, "Two peoples are in your womb." Two men, two peoples, a good people, an evil people; but still they are wrestling in one womb.How many evil people there are in the church! And one womb carries them until they are separated in the end. And the good shout against the evil, and the evil shout back against the good, and both are wrestling in the bowels of the one.

Almost everyone accepts the fact that blessed Isaac represented a type of the Lord our Savior. Therefore Isaac prefigured Christ and blessed Rebekah the church, because although like the church she remained sterile for a long time, she conceived through the prayer of blessed Isaac and the Lord's gift. Now the children struggled in her womb, and not tolerating this annoyance, she said, "If this be so, why am I pregnant?" Then the Lord replied to her, "Two nations are in your womb; two peoples shall stem from your body. One people shall be stronger than the other, and the elder shall serve the younger." Indeed, as the apostle says, dearly beloved, "All these things happened to them as a type, and they were written for us." Therefore Rebekah corporally conceived of blessed Isaac, because the church was going to conceive spiritually of Christ. Moreover, just as the two children struggled in Rebekah's womb, so two peoples continually oppose each other in the church's womb. If there were only wicked or only good persons, there would be just one people. In the church, so much the worse, good and bad people are found, two peoples struggling as in the womb of the spiritual Rebekah—the humble, indeed, and the proud, chaste and adulterous, meek and irascible, kind and envious, merciful and avaricious.

"God blessed Isaac," and Isaac prayed for Rebekah, who was barren. After twenty years God heard him, and she conceived. Her sons struggled together within her womb. She went to inquire of the Lord, and it was told her, "Two nations are in your womb," that is, the Edomite and Hebrew nations. To whom did she go to inquire? It was to Melchizedek that she went to inquire, as we mentioned above in the genealogy of Melchizedek. She returned quickly because of the pangs that were striking her, and she gave birth to Esau and Jacob.

Now meanwhile let us see what this means that is said: "Rebekah went to inquire of the Lord." "She went." Where did she go? From that place in which the Lord was not, did she go to that place in which He was? For this seems to be indicated when it is said: "she went to inquire of the Lord." Is not the Lord everywhere? Did He not Himself say: "I fill heaven and earth, says the Lord"? Where then did Rebekah go? I think that she did not go from place to place, but passed over from life to life, from act to act, that she crossed over from good things to better, that she pressed on from useful things to more useful, that she hastened from holy things to holier. For it is absurd if we should think Rebekah so unskilled and untaught—she who had been instructed in the house of the wise Abraham under the most learned husband Isaac—as to suppose the Lord shut up within some place, and to go thither to inquire what the leaping of the little ones within the womb signified. But do you wish to see that this comes to the saints by custom, that, when they have seen something shown to them by God, they say that they either go away or cross over? Moses, when he had seen the bush burning and not consumed, marveling at the sight said: "I will pass over and behold this sight." Certainly he too was not signifying that he would traverse some span of earth, nor climb mountains nor go apart into the steep places of the valleys. The vision was close to him, in his mouth and in his eyes. But he says: "I will pass over," to show that, admonished by the heavenly vision, he ought to ascend to a higher life and to cross over from those things in which he was to better things. So therefore now too it is recounted of Rebekah that: "she went to inquire of the Lord"—she who, as we have said, is to be reckoned to have gone not by the steps of her feet, but by the advances of her mind. And you therefore, if you begin to behold not those things "which are seen, but those which are not seen," that is, not the carnal but the spiritual, not the present but the future, you will be said to have gone "to inquire of the Lord." If you tear yourself away from your old manner of life and from the company of those with whom you had lived shamefully and notoriously, and join yourself indeed to honorable and religious acts, when you are sought among the comrades of baseness and are by no means found in the troops of the guilty, it will be said of you too that: "he went to inquire of the Lord." So therefore the saints go away not from place to place, but from life to life, from their first practices to better practices.

The very vitals of Rebekah are stirred, though the child is a long way from birth and there is no breath of air. Behold, the twin offspring struggles in the womb of their mother, though there yet is no sign of the two nations. We might regard as prophetic this struggle of the two infants, who are at enmity even before they are born, who show animosity before animation, for their restlessness disturbed their mother. When, however, the womb is opened, their number known and the symbolic implications of their condition made manifest, we see clearly not only the separate souls of those children but even then the beginning of their rivalry.

We must now take a look at the history of the city of God, as it takes its course from this point on among the descendants of Abraham. In the period from Isaac's birth to his seventieth year, when his first children were born, there is one memorable fact: He asked God that his wife, who was barren, might bear him a child. God heard the prayer, and she conceived twins who leaped while still in her womb. She was troubled by the disturbance, and, asking the Lord, she received this answer: "Two nations are in your womb; two people shall stem from your body. One people shall be stronger than the other, and the elder shall serve the younger."This is interpreted by the apostle Paul as an obvious proof of the working of grace: "For before the children had yet been born or had done anything of good or evil," the younger was chosen, through no merits of his own, and the older rejected. So far as original sin goes, both were equal. As for personal sins, neither had any.

How then do the wicked serve the good? As persecutors serve the martyrs; as a file or hammer, gold; as a mill, wheat; as ovens, the baking of bread: those are consumed, so that these may be baked. How, I say, do the wicked serve the good? As chaff in the furnace of the goldsmith serves gold …. Therefore the wicked should not boast or extol themselves when they send tribulations to the good. For while they are persecuting the good in their bodies, they are killing themselves in their hearts. If the misfortune of an evil person affects a good person, the iniquity has already caused his own soul to decay. Therefore if in an evil spirit someone who is inflamed with the fury of wrath tries to stir up a good man, it is still doubtful whether the good man can be consumed with rage, but there is no doubt that the evil man is already glowing with anger. Perhaps that good man who is full of spiritual vigor and the refreshment of the Holy Spirit will not get excited, even if the fire of persecution is inflicted; but without any doubt the one who tried to arouse him cannot fail to burn with passion. Esau and Jacob were born of the one seed of Isaac, just as Christian people are begotten of our Lord and Savior's one baptism and one womb of the church. However, just like Esau and Jacob, these people are divided into two parts because of their moral differences. For from the fruits of their works one part is known to be carnal, the other spiritual. For this reason, then, Scripture says, "The elder shall serve the younger," because the number of the wicked is always greater than that of the good. So just like those two children in the womb of Rebekah, so these people will struggle in the womb of the church until judgment day, as we said above, while the proud resist the humble, while adulterers persecute the chaste, while drunkards whose number is infinite rail at the sober, while the envious rival the good, while robbers desire to destroy those who give alms like the irascible do the peaceable, and while the dissolute attempt to drag down to earth those who have a taste for heavenly things.

Good souls want to win over the evil, but the wicked long to destroy the just. It is the desire of the good that those who are bad be corrected, while the destruction of the good is the pursuit of the wicked. There is one class of the pious, another of the impious. The class of the good are raised up to heaven through humility, while the class of the wicked are plunged into hell through pride. For all those members of the Catholic church belong to Esau who are inclined toward earthly possessions, love the earth, desire the earth and place all their hopes in the earth. Whoever wishes to serve God in order to increase in honors or receive material profits is known to belong to Esau, that is, to earthly happiness. For in Esau carnal souls are understood, while spiritual ones are truly in Jacob. These are the two people whom the apostle clearly mentions when he distinguishes the carnal and the spiritual. As he says, "Now the works of the flesh are manifest, which are immorality, uncleanness, licentiousness, idolatry, witchcrafts, enmities, contentions, jealousies, anger, quarrels, factions, parties, envies, drunkenness, carousing and suchlike." Behold the fruits of the people who belong to Esau. In the following passage the same apostle adds the fruits of those who belong to Jacob, saying, "But the fruit of the Spirit is: charity, joy, peace, patience, goodness, kindness, faith, modesty, continence." Behold the spiritual works belonging to blessed Jacob, that is, to people who are pious.

The fact that we read "One people shall be stronger than the other, and the elder shall serve the younger" we do not see fulfilled according to the letter in Esau and Jacob. For Scripture does not mention that Esau served blessed Jacob bodily. Therefore we ought to inquire how this is to be understood spiritually, or how the elder shall serve the younger, for if this were not to happen holy Scripture would not mention it. Therefore if one pays careful attention, one will know how the elder people shall serve the younger in the case of Christians and Jews. The greater and older people of the Jews are proved to serve the younger, that is, the Christian people, for like servants of the Christians they are known to carry the books of the divine law throughout the world for the instruction of all nations. Therefore the Jews were scattered in every land, so that when we want to invite some pagan to faith in Christ by testifying that Christ was announced by all the prophets, and he resists and says that the holy books of the divine law were written by us rather than the Holy Spirit, we may thus have a means of refuting him with positive arguments. To such a person we may say, "If a doubt arises in you concerning my books, behold the books of the Jews, apparently our enemies, which I certainly could neither have written nor changed. Read them over, and when you have found in them the same thing as in my books, 'Be not unbelieving but believing.' " In this way the elder people is known to serve the younger, for through their books the people of the Gentiles are invited to belief in Christ.

Eighthly, a second time through Isaac and Rebecca, when twins were born, it was said: The elder shall serve the younger, thereby again showing there are two states, one of bondage and the other of freedom.

The Lord therefore said to her: "two nations are in your womb, and two peoples shall be separated from your belly. And people shall overcome people, and the elder shall serve the younger." How "people has overcome people," that is, the Church the synagogue, and how "the elder serves the younger," is known even to the Jews themselves, though they do not believe. Concerning these things therefore, which are plain and very well worn to all, I think it superfluous to speak. Let us add this, if it please, which may be able to edify and instruct each one of us who hears these things. I think that this can be said also of each one of us, that "two nations and two peoples" are within us. For both a people of virtues is within us and no less a people of vices is within us: "for from our heart proceed evil thoughts, adulteries, thefts, false testimonies," but also "deceits, contentions, heresies, envyings, revelings, and things similar to these." Do you see how great a people of evils is within us? But if we deserve to speak that voice of the saints: "from your fear, O Lord, we conceived in the womb, and we brought forth, we made the spirit of your salvation upon the earth," then another people also is found within us, begotten in the spirit. For "the fruit of the spirit is love, joy, peace, patience, goodness, gentleness, self-control, chastity" and things similar to these. You see another people, which is itself also within us; but this one is the lesser, that one the greater. For always the evil are more numerous than the good, and vices more numerous than virtues. But if we be such as Rebekah was, and deserve to have conception from Isaac, that is, from the Word of God, in us too "people shall overcome people and the elder shall serve the younger"; for the flesh shall serve the spirit, and vices shall yield to virtues.

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, 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. For this is the word of promise, At this time will I come, and Sara shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. [Genesis 25:23] As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

"And her days were fulfilled," it says, "that she should bring forth, and there were twins in her belly." This saying, that is, "her days were fulfilled that she should bring forth," is almost never written except of holy women. For this was said of this Rebekah, and of Elizabeth the mother of John, and of Mary the mother of our Lord Jesus Christ. Whence it seems to me that a childbirth of this kind shows forth something excellent and beyond other human beings, and that the fullness of days indicates the birth of a perfect offspring.

Two twins were born at so short an interval of time that the second had a hold on the foot of the first. Yet they were so unlike in their lives, character, conduct and the love their parents bore them that this unlikeness made them enemies one of the other. When I say unlike, I do not mean that one would sit while the other walked, or that one slept while the other was awake or that one talked while the other kept quiet.One of our twins led a life of servile toil, while the other served no one. One was loved by his mother; the other was not. One lost the title to primogeniture, which was then so highly esteemed, and the other obtained it. Further, there were immense differences between them in regard to their wives, children and possessions. If such differences are to be explained by those split seconds between the births of twins which are considered negligible in their horoscopes, why are such matters mentioned when other people's horoscopes are in question?

(Verse 25) And the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob. And Isaac was threescore years old when Rebekah bare them.

"And the firstborn son came forth," it says, "ruddy, and all hairy like a hide. And she called his name Esau. And afterward his brother came forth, and his hand was entwined about the heel of Esau; and he called his name Jacob." Another Scripture recounts of these that "Jacob supplanted his brother in the womb," and the indication of this thing is that his hand was entwined about the heel of his brother Esau. This Esau came forth from his mother's womb "all hairy like a hide," but Jacob smooth and simple. Whence Jacob received his name from wrestling or supplanting; but Esau—as those say who interpret the Hebrew names—seems to be called either from redness or from earth, that is, ruddy or earthy, or, as it has seemed to others, "a making." But what these privileges of birth may be, why the one "supplanted his brother" and was born smooth and simple, when assuredly, as the Apostle says, the conception of both sons was "from our one father Isaac," or why the one was born "all hairy" and rough and, so to speak, surrounded with the squalor of sin and wickedness—this is not mine to discuss. For if I should wish to dig into the deep and to open the hidden veins of "living water," immediately the Philistines will be present and will contend with me, will stir up quarrels and slanders against me, and will begin to fill my wells with their earth and mud. For assuredly, if these Philistines would permit it, I too was wishing to approach my Lord—the most patient Lord, who says that "I do not cast out the one who comes to me"—I was wishing to approach, and just as the disciples said to Him: "Lord, who sinned? this man or his parents, that he should be born blind?", I too was wishing to inquire of Him and to say: "Lord, who sinned"—this Esau or his parents, that he should thus be born "all hairy" and rough, that he should be supplanted by his brother in the womb? But if I should wish to inquire and search out concerning these things from the Word of God, at once the Philistines stir up lawsuits and slanders against me. And therefore, leaving this well and calling it 'enmity,' let us dig another.

An example might be found in the patriarch Isaac. He married Rebecca when he was past the flower of his age and his prime was well-nigh spent, so that his marriage was not the deed of passion, but because of God's blessing that should be upon his seed. He cohabited with her till the birth of her only children, and then, closing the channels of the senses, lived wholly for the Unseen; for this is what seems to be meant by the mention in his history of the dimness of the Patriarch's eyes.

In addition, because [Christ] supplanted the activity of the adversary and because he alone sees the Father, he is "Jacob" and "Israel" when he has become man. As we become light because he is the light of the world, so we become Jacob because he is called "Jacob" and Israel because he is named "Israel."

And the history of Jacob and Esau testifieth. "Esau was a cunning hunter, a man of the field, and Jacob was a simple man, dwelling in a tent," and from their works we are able to understand the difference of their characters. In all places the Scriptures call Esau cunning and crafty, and one who layeth up anger, and keepeth wrath. And Jacob appeareth as the opposite of this in everything, whether as regardeth his parents, or the house of Laban, for by his deeds he is shewn to us to be a simple and obedient man. And for this reason the Holy Book sheweth us all his simplicity in one word: "Jacob was a simple man dwelling in a tent." And, moreover, by reason of his simplicity he would never have meditated the stealing of the birthright unless his mother Rebecca had taught him; but when he heard of the matter which would help him he was persuaded in the simplicity of his mind and was not stubborn.

However, even parents should not be excused for abandoning us, because they have preferred a younger son to an older one. At the same time, care must be taken that no one, while following their example, has an unfair judgment between their children; so that they think one should be loved, the other should be disregarded. For from this fraternal hatred is aroused, and a crime of parricide is made from the despicable gain of money. The same measure of piety should nourish offspring. Nevertheless, let it be that one may seize something more for himself in regard to a more charming or similar affection, an equal form of justice should be around all. It is more advantageous to the beloved one to whom the love of brothers is sought; but it is more taken away from the one who is burdened by unjust preeminence with envy. Esau was threatening to kill his brother, not being called back by brotherly kinship or the reverence of his parents from his murderous intent; and he was grieved that the blessing had been snatched away from him, which he must certainly prove himself worthy of by gentleness, not by wickedness.

The longer I looked into it the more I came to suspect that I was perceiving a universal law... It may be stated as follows: every preference of a small good to a great, or a partial good to a total good, involves the loss of the small or partial good for which the sacrifice was made.

Apparently the world is made that way. If Esau really got the pottage in return for his birthright, then Esau was a lucky exception. You can't get second things by putting them first; you can get second things only by putting first things first. From which it would follow that the question, What things are first? is of concern not only to philosophers but to everyone.

Let frugality be joined to fasting. Just as overeating is to be censured, so stimulants of the appetite must be eliminated. It is not that certain kinds of food are to be detested but that bodily pleasure is to be checked. Esau was censured not for having desired a fat calf or plump birds but for having coveted a dish of lentils.

(Verse 30) And Esau said to Jacob: Give me a taste of that red stew, for I am famished. That is why he was called Edom. Red or tawny is called Edom in the Hebrew language. Therefore, from the fact that he sold his birthright for red food, he obtained the name Edom, which means tawny.

Reason would then curtail the attractions of gluttony and the other excessive desires and would check the passions and emotions of the body. Therefore temperance comes before correction and is the mistress of learning. Proceeding from it, holy Jacob received from his brother the primacy that he had not possessed; by his agreement to that preference, Esau taught for the future that those who do not govern their own selves are worthless in judgment.

I have already put it to your holinesses yesterday that the reason why the elder son is called Esau is that no one becomes spiritual without first having been "of the flesh" or materialistic. But if they persist in "the mind of the flesh," they will always be Esau. If, however, they become spiritual, they will then be the younger son. But then the junior will be the senior; the other takes precedence in time, this one in virtue. Before it ever came to this blessing, Esau had longed to have the lentils Jacob had cooked. And Jacob said to him, "Give me your birthright, and I will give you the lentils I have cooked." He sold his right as firstborn to his younger brother. He went off with a temporary satisfaction; the other went off with a permanent honor. So those in the church who are slaves to temporary pleasures and satisfactions eat lentils—lentils that Jacob certainly cooked but that Jacob did not eat. Idols, you see, flourished more than anywhere else in Egypt; lentils are the food of Egypt; so lentils represent all the errors of the Gentiles. So because the more obvious and manifest church which was going to come from the Gentiles was signified in the younger son, Jacob is said to have cooked the lentils and Esau to have eaten them.…Now apply this. You have a Christian people. But among this Christian people it is the ones who belong to Jacob that have the birthright or right of the firstborn. Those, however, who are materialistic in life, materialistic in faith, materialistic in hope, materialistic in love, still belong to the old covenant, not yet to the new. They still share the lot of Esau, not yet in the blessing of Jacob.

This vice of gluttony delivered Adam up to death; by the pleasure of the appetite consummate evil was brought into the world. Through it Noah was mocked, Canaan was cursed, Esau was deprived of his birthright and married into a Canaanite family. Lot became his own son-in-law and father-in-law, by marrying his own daughter.

Esau, because of his meat, cast away the birthright together with the blessings, and he became a slave unto sin, and one who was subject under the hand of his brother. And do not imagine that the lust for dainty meats only is accounted gluttony, for behold, the gluttony of Esau was made manifest through a mess of pottage, and it consisteth not in flesh overmuch, nor in wine overmuch, nor in any other preparation of meats; for it was only because Esau desired greedily a mess of pottage, that the word of God rejected him, and cast him away. In the meat which thou hast nigh unto thee shew thy forbearance, and contend with that which is near thee, and let there be war with thee against the contemptible and despicable things which are set before thee, lest thou make use of them for the filling of thy belly only; for no man leaveth the obstacles which are near and fighteth with those which are afar off, and no man leaveth the sickness which is at hand and which causeth him pain, and bringeth healing unto that which hath not yet appeared. And since the dainty meats, of which the rich and noble men of the world make use, are not nigh unto thee, forbear from the inferior kinds which are set before thee, and if thou canst conquer the lust for meats which are common thou mayest believe that thou wilt also be the conqueror over the lust for those which are more dainty, and that thou wilt gain the victory over those which are of great price.

Jacob saw that the right of the firstborn was despised by Esau, and he contrived to take it from him, trusting in God who had said, "The elder shall serve the younger." Jacob boiled some lentils, and "Esau came home famished after hunting and said to Jacob, 'Let me eat some of that red pottage,' " that is, "Let me eat some of your lentils." "Jacob said to him, 'Give me your birthright and you may take all of them.' After Esau swore to him and sold him his birthright, Jacob then gave Esau [the lentils]." To show that it was not by reason of his hunger that Esau sold his birthright, Scripture says, "After he had eaten he arose and went away, and Esau despised his birthright." Therefore Esau did not sell it because he was hungry, but rather, since it had no value to him, he sold it for nothing as if it were nothing.

Listening to this, however, let us learn the lesson never to neglect the gifts from God or forfeit important things for worthless trifles. I mean, why, tell me, should we be obsessed with a desire for money when the kingdom of heaven and those ineffable blessings are within our grasp, and why prefer blessings that endure forever and ever to those that are passing and scarcely last until evening? What could be worse than the folly of being deprived of the former through lust after the latter and never being able to enjoy them in a pure fashion? What good, after all, tell me, is such wealth? Are you not aware that acquisition of great wealth brings us nothing else than an increase in worry, anxiety and sleeplessness? Do you not see that these people (in particular those possessing great wealth) are, so to say, everyone's slaves, and day in and day out are in fear even of shadows? This, you see, is the source of plotting, envy, deep hatred and countless other evils. Often you would see the person with ten thousand talents of gold hidden away calling blessed the one behind the shop counter who prepares his own meals by hand.