Give your attention, you who have approached God—who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us. And it came to pass, the text says, after these words, God tested Abraham and said to him: ‘Abraham, Abraham.’ And he said, ‘Here I am.’ Observe each detail that has been written. For, if one knows how to dig into the depth, he will find a treasure in the details, and perhaps also the precious jewels of the mysteries lie hidden where they are not esteemed. This man was previously called Abram. Nowhere do we read that God called him by this name or said to him, Abram, Abram. For God could not call him by a name that was to be abolished, but he calls him by this name which he himself gave. And not only does he call him by this name, but also he repeats it.

What do you say to these things, Abraham? What kind of thoughts are stirring in your heart? A word has been uttered by God that is such as to shatter and try your faith. What do you say to these things? What are you thinking? What are you reconsidering? Are you thinking, are you turning over in your heart that if the promise has been given to me in Isaac but I offer him for a burnt offering, it remains that that promise holds no hope? Or rather do you think of those well-known words and say that it is impossible for him who promised to lie;^[1] be that as it may, the promise shall remain?

But I, because I am the least,^[2] am not able to examine the thoughts of such a great patriarch, nor can I know what thoughts the voice of God which had proceeded to test him stirred in him, what feeling it caused, when he was ordered to slay his only son. But since the spirit of prophets is subject to the prophets,^[3] the apostle Paul, who, I believe, was teaching by the Spirit what feeling, what plan Abraham considered, has revealed it. He says, By faith Abraham did not hesitate, when he offered his only son, in whom he had received the promises, thinking that God is able to raise him up even from the dead.^[4]

The apostle therefore has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham therefore hoped for the resurrection of Isaac and believed in a future that had not yet happened. How then are they sons of Abraham^[5] who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? No rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth. He knew the Christ was to be born from his seed, who also was to be offered as a truer victim for the whole world and was to be raised from the dead.

But now meanwhile the text says, God was testing Abraham and says to him: ‘Take your dearest son whom you love.’ ^[1] For to have said son would not have been enough, but dearest also is added. Let this too be considered. Why is there still added also, whom you love? But behold the importance of the test. The affections of a father are roused by the dear and sweet appellations repeated frequently, that by awaking memories of love the paternal right hand might be slowed in slaying his son and the total warfare of the flesh might fight against the faith of the soul.

Take, therefore, the text says, your dearest son Isaac, whom you love.^[2] Let it be, Lord, that you are reminding the father of the son; you add also dearest, whom you are commanding to be slain. Let this be sufficient for the father’s torment. You add again also, whom you love. Let the triple torment of the father be in this. Why is there need yet that you bring to mind also Isaac? Did Abraham not know that that dearest son of his, that one whom he loved, was called Isaac? But why is it added at this time? That Abraham might recall that you had said to him, In Isaac shall your seed be called, and that in Isaac the promises shall be yours.^[3] The reminder of the name also produces hopelessness in the promises that were made under this name. But all these things happened because God was testing Abraham.

When Abraham offered his son Isaac, he was a type of God the Father, while Isaac prefigured our Lord and Savior.

What happens after this? Go, the text says, into the high land, to one of the mountains which I shall show you, and there you shall offer him as a burnt offering.

Notice, in the details, how the test is augmented. Go into the high land. Could not Abraham with the child first be led to that high land, and first be placed on the mountain which the Lord had chosen, and there it be said to him that he should offer his son? But first it is said to him that he ought to offer his son, and then he is ordered to go into the high land and ascend the mountain. For what reason? That while he is walking, while he is making the journey, throughout the whole trip he might be torn to pieces with his thoughts, that hence he might be tormented by the oppressing command, hence he might be tormented by the struggle of true affection for his only son. For this reason, therefore, likewise the journey and furthermore the ascent of the mountain is enjoined, that in all these things there might be a period of struggle between affection and faith, love of God and love of the flesh, the charm of things present and the expectation of things future.

He is sent therefore into the high land, and the high land is not sufficient for a patriarch about to accomplish so great a work for the Lord. But he is also ordered to ascend a mountain, of course that, exalted by faith, he might abandon earthly things and ascend to things above.

Abraham arose in the morning (because the text adds in the morning, perhaps it wished to show that the beginning of light shone in his heart), saddled his ass, prepared wood, took along his son. He does not deliberate, he does not reconsider, he does not take counsel with any man, but immediately he sets out on the journey.

And he came, the text says, to the place which the Lord had said to him, on the third day.^[1] I omit now what mystery the third day contains. I consider the wisdom and intention of the one who tests him. Since everything was done in the mountains, was there thus no mountain nearby. But a journey is prolonged for three days, and during the whole three days the parent’s heart is tormented with recurring anxieties, so that the father might consider the son in this whole lengthy period, that he might partake of food with him, that the child might weigh in his father’s embraces for so many nights, might cling to his breast, might lie in his bosom? Behold to what an extent the test is heaped up.

The third day, however, is always applied to mysteries. For also when the people had departed from Egypt, they offer sacrifice to God on the third day and are purified on the third day.^[1] And the third day is the day of the Lord’s resurrection.^[2] Many other mysteries also are included within this day.

The fact that he arrived at the place of sacrifice on the third day is shown to represent the mystery of the Trinity. That the third day should be accepted in the sense of a promise or mystery of the Trinity is found frequently in the sacred Books. In Exodus we read, We will go a three days’ journey into the wilderness.^[1] Again, upon arriving at Mount Sinai it is said to the people, Be sanctified, and be ready for the third day.^[2] When Joshua was about to cross the Jordan, he admonished the people to be ready on the third day. Moreover, our Lord arose on the third day. We have mentioned all this because blessed Abraham on the third day came to the place that the Lord had showed him.

He leaves the servants. For the servants were not able to ascend with Abraham to the place of the burnt offering that God had shown him. You, therefore, the text says, stay here, but I and the child will go and when we have worshiped, we will return to you. Tell me, Abraham, are you saying to the servants in truth that you will worship and return with the child, or are you deceiving them? If you are telling the truth, then you will not make him a burnt offering. If you are deceiving, it is not fitting for so great a patriarch to deceive. What disposition therefore does this statement indicate in you? I am speaking the truth, he says, and I offer the child as a burnt offering. For this reason I carry wood with me, and I return to you with him. For I believe, and this is my faith, that God is able to raise him up even from the dead.^[1]

The two servants whom he ordered to stay with the ass typified the Jewish people, who could not ascend or reach the place of sacrifice because they would not believe in Christ. That ass signified the synagogue. The ram that was stuck among the briars with its horns also seems to represent the Lord, for Christ as it were stuck among thorns with horns when he hung on the beam of the cross, fastened with nails. When Isaac carried the wood for the sacrifice of himself, in this too he prefigured Christ our Lord, who carried his own cross to the place of his passion. Of this mystery much had already been foretold by the prophets: And his government shall be upon his shoulders.^[1] Christ then had the government upon his shoulders when he carried his cross with wonderful humility. Not unfittingly does Christ’s cross signify government: by it the devil is conquered and the whole world recalled to the knowledge and grace of Christ. Finally, the apostle also said this when he spoke of the Lord’s passion: He became obedient to death, even to death on a cross. Therefore God also has exalted him and has bestowed upon him the name that is above every name.^[2] We have said this, brothers, so that your charity may know that the government of Christ of which we read, And the government shall be upon his shoulders, is none other than his cross. For this reason this lesson is read at Easter when the true Isaac, whose type the son of Abraham illustrated, is fastened to the gibbet of the cross for the human race.

Why is it said to the servants who prefigured the Jews, Sit here with the ass? Could that ass sit down, dearly beloved? It is said, Sit with the ass, because the Jewish people who would not believe in Christ could not stand but, like the weak and languid sinner who had despised the staff of the cross, were about to fall to the ground. For this reason blessed Abraham said, Sit here with the ass while the boy and I go on; and when we have worshiped, we shall come back to you. What is it that you are saying, blessed Abraham? You are going to sacrifice your son and you say you will return with him? If you offer him as a burnt offering, surely he will not be able to return with you. Blessed Abraham could reply: I speak the truth. I am offering my son, and I will return to you with him. So great is my faith that I believe that he who deigned to give him to me of a sterile mother could raise him from the dead. For this reason I say with truth, When we have worshiped, we shall come back to you.

That Isaac carries on himself the wood for the burnt offering is a figure, because Christ also himself carried his own cross,^[1] and yet to carry the wood for the burnt offering is the duty of a priest. He therefore becomes victim and priest. But what is added also is related to this: And they both went off together. For when Abraham carries the fire and knife as if to sacrifice, Isaac does not go behind him but with him, that he might be shown to contribute equally with the priesthood itself.

Isaac is another type too (he can easily be taken in this other sense), this time of the Lord. He was a son, just as is the Son (he is the son of Abraham; Christ, of God). He was a victim, as was the Lord, but his sacrifice was not consummated, while the Lord’s was. All he did was to carry the wood of his sacrifice, just as the Lord bore the wood of the cross. Isaac rejoiced for a mystical reason, to prefigure the joy with which the Lord has filled us, in saving us from destruction through his blood.

What happens after this? Isaac, the text says, said to Abraham, his father, ‘Father.’ And in this moment the word of testing is uttered by the son. For how do you suppose the son to be killed struck the father’s heart with this word? And although Abraham was very rigid by virtue of his faith, nevertheless he also returned an expression of affection and responded, What is it, son? And Isaac says, Behold the fire and the wood. Where is the sheep for the burnt offering?

In two things then was Abraham victorious: that he killed his son although he did not kill him and that he believed that after Isaac died he would be raised up again and would go back down with him. For Abraham was firmly convinced that he who said to him, through Isaac shall your descendants be named,^[1] was not lying.

Therefore he brought his beloved son to be sacrificed, and him whom he had begotten so late he offered without delay. Nor was he held back by being addressed as father, when his son called him father and he answered my son.

Abraham’s response, sufficiently accurate and cautious, moves me. I do not know what he saw in his spirit, for he does not speak about the present but about the future: God himself will provide himself a sheep. He responded to his son’s inquiry about present things with future things. For the Lord himself will provide himself a sheep in Christ, because also, Wisdom herself has built herself a house,^[1] and He himself humbled himself unto death.^[2]

Many of you who hear these words are fathers in the church of God. Do you think any one of you from the mere relating of the story acquires so much steadfastness, so much strength of soul, that when a son perhaps is lost by a death that is common and due to all, even if he be an only son, even if he be a beloved son, might bring in Abraham as an example for himself and set his magnanimity before his eyes? And indeed this greatness of soul is not required of you, that you yourself should bind your son, you yourself tie him, you yourself prepare the sword, you yourself slay your only son. All these services are not asked of you. Be constant in purpose, at least, and mind. Offer your son to God with a joyful, immovable faith. Be the priest for your son’s life. It is not fitting that the priest weeps who offers to God.

Do you wish to see that this is required of you? In the Gospel the Lord says, If you were the children of Abraham, you would do the works surely of Abraham.^[1] Behold, this is a work of Abraham. Do the works that Abraham did, but not with sadness, for God loves a cheerful giver.^[2] But also if you should be so inclined to God, it will be said also to you, Ascend into the high land and into the mountain which I shall show you, and there offer your son to me.^[3] Offer your son not in the depths of the earth or in the vale of tears^[4] but in the high and lofty mountains. Show that faith in God is stronger than the affections of the flesh. For Abraham loved Isaac his son, the text says, but he placed the love of God before love of the flesh, and he is found not with the affection of the flesh but with the affection of Christ,^[5] that is, with the affection of the Word of God and of the truth and wisdom.

If someone of us desired to see the story of Abraham portrayed in a picture, how would the painter represent him? Would he do it in a single painting showing him doing all the things mentioned, or in successive pictures and distinctively, or in different images, but most often Abraham himself, for example, in one picture sitting on his donkey taking his son along and followed by his servants? In another one, again, with the donkey staying behind down below along with the servants, and Isaac being burdened with the wood while Abraham holds in his hands the knife and the fire? And, indeed, in a different painting, Abraham again in a different pose after he has bound the youth upon the wood and his right hand is armed with a sword in order that he might start the sacrifice? But this would not be a different Abraham each time, although he is seen most of the time in a different pose. It would be the same man in every instance with the skill of the artist continually disposing him according to the needs of the subject matter. For it would not be likely or at any rate probable that one would see him doing all the actions mentioned in a single painting.

The hand of a father lifted the knife over his own son, and, lest the sentence fail of execution, in his paternal love he was in the act of striking the blow. He was afraid the stroke would miss, that his right hand would weaken. He felt as a father would, but he did not shrink from his duty to God.

In place of the body, God showed the ram in the bush,^[1] that he might restore the son to his father and yet that a victim should not be lacking to the priest. Consequently neither was Abraham stained with the blood of his own son, nor was God deprived of a victim. When the prophet saw the ram, he did not assume a boastful attitude; he did not persist obstinately in his resolve but took the ram in place of the boy. His conduct shows all the more how piously he offered the son whom he received back so gladly.

In this statement it is usually thrown out against us that God says that now he had learned that Abraham fears God, as though he were such as not to have known previously. God knew, and it was not hidden from him, since it is he who has known all things before they come to pass.^[1] But these things are written on account of you, because you too indeed have believed in God. But unless you fulfill the works of faith,^[2] unless you are obedient to all the commands, even the more difficult ones, unless you offer sacrifice and show that you place neither father nor mother nor sons before God,^[3] you will not know that you fear God. Nor will it be said of you, Now I know that you fear God.

And yet it must be considered that an angel is related to have spoken these words to Abraham, and subsequently this angel is clearly shown to be the Lord. Whence I think that, just as among us he was found in appearance as a man,^[4] so also among angels he was found in appearance as an angel. And following his example the angels in heaven rejoice over one sinner repenting^[5] and glory in the progress people make in their relationship with God. For they, as it were, have charge over our souls, to whom, while we are still children we are committed, as it were, to tutors and governors until the time appointed by the father.^[6] And they therefore now say about the progress of each of us, Now I know that you fear God. For example, I intend to be a martyr. An angel could not say to me on this basis, Now I know that you fear God, for an intention of the mind is known to God alone. But if I shall undertake the struggles, if I shall utter a good confession,^[7] if I shall bear calmly all things which are inflicted, then an angel can say, as if confirming and strengthening me, Now I know that you fear God.

But grant that these words are spoken to Abraham, and he is said to fear God. Why? Because he did not spare his son. But let us compare these words with those of the apostle, where he says of God: who spared not his own Son but delivered him up for us all.^[1] Behold God contending with people in magnificent generosity: Abraham offered God a mortal son who was not put to death; God delivered to death an immortal Son for humanity.

What shall we say to these things? What shall we render to the Lord for all the things that he has rendered to us?^[2] God the Father, on account of us, spared not his own son.^[3] Who of you, do you suppose, will sometime hear the voice of an angel saying, Now I know that you fear God, because you spared not your son, or your daughter or wife? Or, you spared not your money or the honors of the world or the ambitions of the world, but you have despised all things and have counted all things dung that you may gain Christ^[4]? Or, you have sold all things and have given to the poor and have followed the Word of God?^[5] Who of you, do you think, will hear a word of this kind from the angels? Meanwhile Abraham hears this voice, and it is said to him, You spared not your beloved son because of me.

Through motives of high devotion and in obedience to the word of God, Abraham offered his son as a holocaust, and like a man devoid of natural feeling he drew his sword that no delay might dim the brightness of his offering. Yet, when he was ordered to spare his son, he gladly sheathed his sword, and he who with the intention of faith has hastened to sacrifice his only-begotten son hurried with greater zeal for piety to put a ram in place of the sacrifice.

Hence we are not permitted to doubt that the knowledge of God is adapted to the time rather than to the result of a change, since in connection with that which God knew it is a question of the opportune moment to divulge what is known rather than to acquire it. [This] we are also taught by the words that were spoken to Abraham: Do not lay your hand on the boy, and do nothing to him, for I know now that you fear your God, and have not spared your beloved son for my sake. Accordingly, God knows now, but to know something now is an admission of previous ignorance. Since it is a contradiction for God not to know that Abraham had been previously faithful to him and of whom it had been said, Abraham believed God, and it was credited to him as justice,^[1] that which he knew at this moment is the time when Abraham received this testimony, and not the time when God also began to acquire this knowledge. By bringing his son as a holocaust, Abraham manifested the love that he had for God. God was aware of it then when he speaks. And, since we are not to believe that he had been ignorant of it up to that moment, we must understand that he knew of it then because he speaks of it. Of the many passages in the Old Testament that contain references to the knowledge of God, we have cited only this one as an example that we may realize that God’s ignorance of anything does not arise from a lack of knowledge but from the occasion.

We have heard enough on how God does not know the sinner, so we ought to consider now how the just man is known by him. God said to Abraham, Leave your country, your kinsfolk.^[1] Abraham accordingly came into Palestine; he was in Abramiri;^[2] he sojourned a long time in Gerar. When his son Isaac was born, he had received the promise: In your descendants all the nations of the earth shall be blessed.^[3] He took Isaac and offered him to God, and a voice from heaven was heard to say, Spare him. Straightway, at the very moment that he offered his son, what does God say to Abraham? I know now that you fear the Lord, your God. Have you just now known Abraham, Lord, with whom you have communicated for such a long time? Because Abraham had such great faith in sacrificing his own son, on that account God first began to know him. Why have we said all this? Because it is written, For the Lord knows the way of the just. Let us put it another way: The way, the life, and the truth is Christ;^[4] let us walk therefore in Christ, and then God the Father will know our way.

In the same way he said to Abraham, Now I know that you fear God, wherein he was saying, Now I have made people (who up to now did not know) recognize what I, in my own mind, always held to be certain, [namely], that you fear God.

We said above, I think, that Isaac represented Christ. But this ram no less also seems to represent Christ. Now it is worthwhile to know how both are appropriate to Christ, both Isaac, who is not slain, and the ram, which is slain.

Christ is the Word of God, but the Word was made flesh.^[1] One aspect of Christ therefore is from above; the other is received from human nature and the womb of the Virgin. Christ suffered, therefore, but in the flesh; and he endured death, but it was the flesh, of which this ram is a type, as also John said: Behold the Lamb of God, behold him who takes away the sin of the world.^[2] But the Word continued in incorruption,^[3] which is Christ according to the spirit, of which Isaac is the image. For this reason he is victim and priest. For truly according to the spirit he offers the victim to the Father, but according to the flesh he himself is offered on the altar of the cross. As it is said of him, Behold the Lamb of God, behold him who takes away the sin of the world,^[4] so it is said of him, You are a priest forever according to the order of Melchizedek.^[5]

Many persons say that our sacred writers did not write in accordance with the rules of rhetoric. We do not take issue with them: the sacred writers wrote not in accord with rules but in accord with grace, which is above all rules of rhetoric. They wrote what the Holy Spirit gave them to speak.^[1] Yet writers on rhetoric have found rhetoric in their writings and have made use of their writings to compose commentaries and rules.

In rhetoric, these qualities in particular are demanded: a cause (aition), a subject (hulē) and an end or purpose (apotelesma). Now, when we read that blessed Isaac said to his father, Behold, you have the fire and the wood, but where is the victim, are these qualities lacking? The one asking the question is in doubt; the one who answers the question gives the answer and removes the doubt. The fire is the cause; the wood is the subject, called materia in Latin; the third item, the purpose, is that which the child sought and which the father showed him when he asked, Where is the victim? God himself, he said, will provide the sacrifice, my son.^[2]

Let us discuss the meaning of the mystery for a little while. God showed a ram sticking fast with its horns; the ram is the Word, full of tranquillity and restraint and patience. By this is shown that wisdom is a good sacrifice and belongs to one who is duly wise and making atonement to understand the purpose of an action. The prophet David therefore says, Offer up the sacrifice of justice.^[3] Sacrifice belongs to justice as it does to wisdom.

Thus the sacrifice was not for the sake of Isaac but for that of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but he prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed.^[1]

The mountain spit out the tree and the tree the ram. In the ram that hung in the tree and had become the sacrifice in the place of Abraham’s son, there might be depicted the day of him who was to hang upon the wood like a ram and was to taste death for the sake of the whole world.

All this, however, happened as a type of the cross. Hence Christ too said to the Jews, Your father Abraham rejoiced in anticipation of seeing my day; he saw it and was delighted.^[1] How did he see it if he lived so long before? In type, in shadow. Just as in our text the sheep was offered in place of Isaac, so here the rational Lamb was offered for the world. You see, it was necessary that the truth be sketched out ahead of time in shadow. Notice, I ask you, dearly beloved, how everything was prefigured in shadow: an onlybegotten son in that case, an onlybegotten in this; dearly loved in that case, dearly loved in this. This is my beloved Son, Scripture says, in fact, in whom I have found satisfaction.^[2] The former was offered as a burnt offering by his father, and the latter his Father surrendered. Paul too shouts aloud in the words He who in fact did not spare his own Son but handed him over for the sake of us all—how will he not also grant us every gift along with him?^[3] Up to this point there is shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on earth. Through him all worship of demons is made pointless; through him people no longer worship stone and wood. Nor do those endowed with reason bend the knee to material things—instead, all error has been abolished, and the light of truth has shone brightly on the world. Do you see the superiority of the truth? Do you see what shadow is, on the one hand, and truth, on the other?

But when the ram was killed and Isaac was not killed, it happened thus because Isaac was a figure and not the reality; for in him was designated what was later fulfilled in Christ. Behold, God is contending with people in great devotion. Abraham offered God his mortal son who was not to die, while God surrendered in death his immortal Son for the sake of humankind. Concerning blessed Isaac and that ram it can be further understood that in Isaac was signified the divinity of Christ, in the ram his humanity. Just as in his passion not the divinity but the humanity is believed to have been crucified, so the ram but not Isaac was immolated: the onlybegotten Son of God is offered, the firstborn of the Virgin is sacrificed. Listen to another mystery. Blessed Jerome, a priest, wrote that he knew most certainly from the ancient Jews and elders that Christ our Lord was afterward crucified in the place where Isaac was offered. Last, from the place whence blessed Abraham was commanded to depart, he arrived on the third day at the place where Christ our Lord was crucified. This too is mentioned in the account of the ancients, that in the very place where the cross was fastened the first Adam once was buried.^[1] Moreover, it was called the place of Calvary for the very reason that the first head of the human race is said to have been buried there. Truly, brothers, not unfittingly is it believed that the physician was raised up where the sick man lay. It was right that divine mercy should bend down in the place where human pride had fallen. The precious blood may be believed to have corporally redeemed the ashes of the sinner of old by deigning to touch it with its drops. We have gathered these facts as well as we could, dearly beloved, from the different books of Scripture for the progress of your soul, and we suggest them to the consideration of your charity. If, with the Lord’s help, you will read over the sacred Scriptures rather frequently and heed them carefully, I believe that you can find an even better explanation.

A clear way of spiritual understanding is opened for those who know how to hear these words.^[1] For everything that has been done reaches to the vision, for it is said that the Lord saw. But the vision that the Lord saw is in the spirit so that you too might see these things in the spirit which are written. And, just as there is nothing corporeal in God, so also you might perceive nothing corporeal in all these things. Rather, you too might beget a son Isaac in the spirit when you begin to have the fruit of the Spirit, joy, peace.^[2] . . . Now you beget joy if you count it all joy when you fall into various temptations^[3] and you offer that joy in sacrifice to God.

For when you have approached God joyfully, he again gives back to you what you have offered and says to you, You will see me again, and your heart shall rejoice, and no man shall take your joy from you.^[4] So, therefore, what you have offered to God you shall receive back multiplied. Something like this, although in another figure, is related in the Gospels when in a parable someone is said to have received a pound that he might engage in business, and the master of the house demanded the money. But if you have caused five to be multiplied to ten, they themselves are given to you, they are granted to you. For hear what Scripture says: Take his pound, and give it to him who has ten pounds.^[5]

So, therefore, we appear at least to engage in business for the Lord, but the profits of the business go to us. And we appear to offer victims to the Lord, but the things we offer are given back to us. For God needs nothing, but he wishes us to be rich; he desires our progress through each individual thing.

These words require a concerned and attentive hearer. For this part of the statement is new: And the angel of the Lord called to Abraham a second time from heaven. But what the text adds is not new. For I shall certainly bless you has already been said earlier, and I shall certainly multiply you has been promised earlier, and your seed shall be as the stars of heaven and as the sand of the sea also had been announced previously.^[1] What therefore is there now in addition which is declared a second time from heaven? What new word is added to the old promises? What additional reward is given in that which the text says, Because you have done this thing, that is because you have offered your son, because you have not spared your only son? I see nothing additional. The same things are repeated which were previously promised. Will it, therefore, seem superfluous to go over the same things again and again? On the contrary, it is necessary. For all things that happen occur in mysteries.

One promise would have sufficed if Abraham had lived only according to the flesh and had been the father of one people whom he begot according to the flesh.^[2] But now, to show in the first place that he is to be the father of those who are circumcised according to the flesh, the promise that should affect the people of circumcision is given to him at the time of his circumcision. In the second place, because he was to be the father also of those who are of faith^[3] and who come to the inheritance through the passion of Christ, the promise that should apply to that people which is saved by the passion and resurrection of Christ is renewed at the time, no less, of the passion of Isaac.

The same things indeed appear to be repeated, but they are widely different. For those things that are said first and apply to the previous people are said on the earth. For thus the Scripture says: And he brought him forth—from the tent, of course—and said to him, ‘Look at the stars of heaven. Can they be numbered in their multitude?’ And he adds, So shall your seed be.^[4] But when the promise is repeated the second time, the text designates that it is said to him from heaven. The first promise is given from the earth, the second from heaven. Does not this clearly seem to represent that which the apostle says: The first man was of the earth, earthly; the second man from heaven, heavenly.^[5] This latter promise, therefore, which applies to the faithful people is from heaven, the former from the earth.

In the former promise there was only the statement; here an oath is interposed, which the holy apostle writing to the Hebrews interprets in this way, saying, God, meaning to show the heirs of the promise the immutability of his counsel, interposed an oath.^[1] And again, Scripture says, Men swear by one greater than themselves.^[2] But God, because he had no one greater by whom he might swear,^[3] ‘I swear by myself,’ said the Lord.^[4] It was not that necessity forced God to swear (for who would exact the oath from him?), but as the apostle Paul has interpreted it, that by this he might point out to his worshipers the immutability of his counsel.^[5] So also elsewhere it is said by the prophet, The Lord has sworn nor will he repent: You are a priest forever according to the order of Melchizedek.^[6]

At that time in the first promise there is no reason stated why the promise is given, only that he brought him forth and showed him, Scripture says, the stars of heaven, and said, ‘So shall your seed be.’ ^[7] But now he adds the reason on account of which he confirms with an oath the promise which will be steadfast. For he says, Because you have done this thing and have not spared your son. He shows therefore that because of the offering or passion of the son the promise is steadfast. This clearly points out that the promise remains steadfast because of the passion of Christ for the people of the Gentiles who are of the faith of Abraham.^[8]

Let us return now to ourselves and treat the moral subject in every detail.

The apostle says, as we have already related above, The first man was of the earth, earthly; the second man from heaven, heavenly. Such as is the earthly, such also are the earthly; and such as is the heavenly, such also are they that are heavenly. As we have borne the image of the earthly, let us bear also the image of the heavenly.^[1] You see what he is showing, that if you remain in that which is first, which is of the earth, you will be rejected, unless you change yourself, unless you have been converted, unless, having been made heavenly, you have received the image of the heavenly.^[2] This is the same thing he also says elsewhere: Stripping yourselves of the old man with his deeds and putting on the new, who has been created according to God.^[3] He writes that very thing also in another place: Behold, the old things are passed away, all things are made new.^[4]

For this reason therefore God renews his promises to show you that you also ought to be renewed. He does not continue in the old, lest you also continue as the old man;^[5] this is said from heaven, that you also might receive the image of the heavenly.^[6] For what will it profit you if God should renew the promises and you should not be renewed? If he should speak from heaven and you should hear from earth? What does it profit you if God binds himself with an oath and you should pass over these things as if hearing a common story?

Nevertheless the apostle interprets this passage also, saying, To Abraham God promised and to his seed. He did not say, ‘And to his seeds’ as of many; but as of one, ‘And to your seed,’ which is Christ.^[1] It is said therefore of Christ: I shall certainly multiply your seed, and they shall be as the stars of heaven in multitude and as the sand which is by the seashore. What person now needs an explanation to know how the seed of Christ is multiplied, who sees the preaching of the gospel extended from the ends of the earth to the ends of the earth^[2] and who sees that there is now almost no place which has not received the seed of the word? For indeed this also was prefigured in the beginnings of the world when God said to Adam, Increase and multiply.^[3] This same thing also the apostle says is said in Christ and in the church.^[4]

But what does it profit me, if the seed of Abraham, which is Christ,^[1] should possess the cities of his enemies for an inheritance and should not possess my city? If in my city, that is, in my soul, which is the city of the great king,^[2] neither his laws nor his ordinances should be observed? What does it profit me that he has subjected the whole world and possesses the cities of his enemies if he should not also conquer his enemies in me, if he should not destroy the law which is in my members fighting against the law of my mind and which leads me captive in the law of sin?^[3]

So therefore let each one of us do what is necessary that Christ may also conquer the enemies in his soul and in his body and, subjecting and triumphing over them, may possess the city even of his soul. For in this way we are made to belong to his portion, the better portion, which is as the stars of heaven in glory,^[4] that also we might be able to receive the blessing of Abraham through Christ our Lord, to whom belongs glory and sovereignty forever and ever. Amen.^[5]

Let us then cling to his blessing, and let us see what are the ways of blessedness. Let us recall the events of old.^[1] Why was our father Abraham blessed? Was it not because he performed justice and truth through faith? Isaac, knowing the future in confidence, was willingly led forth as a sacrifice. 1

Rightly then is he blessed because he was faithful; and rightly was he faithful because he was patient.

It is written in the prophet speaking in the person of the Lord, I have used similitudes by the ministries of the prophets.^[1] What this statement means is this: Although our Lord Jesus Christ is one in his substance and is nothing other than the Son of God, nevertheless he is represented as various and diverse in the figures and images of the Scripture.

For example, as I recall we have explained in what precedes that Christ himself was Isaac, in type, when he was offered as a holocaust. Nevertheless the ram also represented him. I say furthermore that he is exhibited also in the angel who spoke to Abraham and says to him, Lay not your hand on the boy.^[2] For he says to him, Because you have done this thing, I will certainly bless you.

He is said to be the sheep or the lamb that is sacrificed in the Passover,^[3] and he is designated as the shepherd of the sheep.^[4] He is also described, no less, as the high priest who offers the sacrifice.^[5]

What person now needs an explanation to know how the seed of Christ is multiplied who sees the preaching of the gospel extended from the ends of the earth to the ends of the earth?^[1] And who sees that there is now almost no place which has not received the seed of the Word? For indeed this also was prefigured in the beginnings of the world when God said to Adam, Increase and multiply.^[2]

The bonds indeed with which they bind us are our passions and vices with which we are bound until we crucify our flesh with the vices and concupiscences^[1] and so at last break their bonds asunder and cast away their yoke from us.^[2]

The seed of Abraham, therefore, that is, the seed of the Word, which is the preaching of the gospel and faith in Christ, has occupied the cities of their enemies.

To be able to find [these treasures], we need the help of God who alone can break in pieces the doors of bronze by which they are shut up and hidden and who cuts asunder the bars of iron^[1] and the bolts by which access was prohibited for attaining all the truths that were written and hidden in Genesis. [These truths are] concerning the different kinds of souls, concerning the seeds and generations that either pertain directly to Israel or are separated much further from his offspring.

But what does it profit me, if the seed of Abraham, which is Christ,^[1] should possess the cities of his enemies for an inheritance and should not possess my city? If in my city, that is in my soul, which is the city of the great king,^[2] neither his laws nor his ordinances should be observed? What does it profit me that he has subjected the whole world and possesses the cities of his enemies if he should not also conquer his enemies in me, if he should not destroy the law which is in my members fighting against the law of my mind and which leads me captive in the law of sin?^[3]

So therefore let each one of us do what is necessary that Christ may also conquer the enemies in his soul and in his body, and, subjecting and triumphing over them, may possess the city even of his soul. For in this way we are made to belong to his portion, the better portion, which is as the stars of heaven in glory,^[4] that also we might be able to receive the blessing of Abraham through Christ our Lord, to whom belongs glory and sovereignty forever and ever. Amen.^[5]

God seeks belief from you not death. He thirsts for self-dedication, not blood. He is placated by good will, not by slaughter. God gave proof of this when he asked holy Abraham for his son as a victim. For what else than his own body was Abraham immolating in his son? What else than faith was God requiring in the father, since he ordered the son to be offered but did not allow him to be killed?

And to Abraham’s seed he promised—what? In your seed shall all the nations of the earth be blessed. His seed is Christ; because from Abraham came Isaac, from Isaac Jacob, from Jacob twelve sons, from these twelve the people of the Jews, from the people of the Jews the Virgin Mary, from the Virgin Mary our Lord Jesus Christ. And what was promised to Abraham we find fulfilled among ourselves. In your seed, it says, shall all the nations of the earth be blessed. He believed this before he had seen anything; he believed, and he never saw what was promised.

In the third age of the world, God, testing Abraham’s obedience, commanded him to offer to him as a holocaust his one and only son, whom he loved. Abraham did not delay in doing what he was ordered, but a ram was immolated in place of his son. Nevertheless for his virtue of extraordinary obedience he was granted the inheritance of an everlasting blessing. Behold, [here] you have the third hydria, for when you hear that a greater obedience is repaid by a greater prize, you yourself [will] attempt to learn and to possess obedience. If in the immolation of his one and only son, whom he loved, you understand the passion of the one concerning whom the Father says, This is my beloved Son in whom I am well-pleased^[1] (in him, since his divinity remaining impassible, only his humanity suffered death and sorrow, it is as though a son was offered but a ram was slain); if you understand the blessing which was promised to Abraham about the nation’s coming to belief as a gift fulfilled in you—then he has truly made wine out of water for you, since he has opened to you the spiritual sense, by whose new fragrance you are intoxicated.

For, in all humility, we too belong among those descendants of whom it was said that it shall be an everlasting law for him and for his descendants throughout their generations. We are not born of the lineage of Aaron, but we have believed in him in whom Aaron also, with the saints of that age, believed. Concerning him, it was promised to Abraham that in in your descendants all the families of the earth shall be blessed.^[1]