Hebrews 11:8–16

"By faith Abraham" obeyed and left his father and family "to go" not to his private estate but to "an inheritance" prepared for him.

"By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went." "By faith": for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these patriarchs as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. He escaped from his country and his home, and "went out not knowing whither he went."

"By faith, Abraham was called." For he would not have followed, if he had not believed that God speaks the truth, to dwell in that land. And the very act of going out was an act of faith. For when God called, he obeyed, believing that he was being called for good. "not knowing where he was going." And the greater aspect of faith is that he did not even know what he was being called to.

Since the believers from among the Jews looked upon him and the other patriarchs as having received countless blessings, he intends to show that no one has yet received anything. Therefore he says that "by faith Abraham obeyed," having received the command to leave his homeland. For whom did he know, whom could he have imitated? His father was an idolater, he had not heard the prophets. Therefore, to obey God as one speaking the truth about what He promised, and to leave what he possessed, was on his part an act of faith.

Even if he did know who had called him, who would leave what is ready to seek what is not ready? But he did not know what that land to which he was being called was even like.

580. – Having given an example of faith from the fathers who existed before the deluge, i.e., those who were the fathers of both the Gentiles and the Jews; the Apostle now treats specifically of the fathers who existed after the deluge, namely, the fathers of the Jews. First of all, he gives the example of the faith of Abraham, who was the father of believers; hence, he was the first to receive the seal of faith before the Law. First, he shows what Abraham did; secondly, what Isaac did (v. 20); thirdly, what Jacob did (v. 21); fourthly, what Joseph did (v. 22). The first is divided into two parts: in the first he shows what he did in regard to external and human knowledge; secondly, what he did in regard to God (v. 17). In regard to the first he does three things: first, he shows what he did in regard to his dwelling place; secondly, what he did in regard to generation (v. 11); thirdly, what he did in regard to his own conversion (v. 13). In regard to the dwelling place he does two things: first, what he did in regard to his first change of location; secondly, in regard to his other change (v. 9).

581. – In order to show how great is the authority of his example of Abraham, he mentions the renown of his name, saying, he that is called Abraham, by God: 'You shall be called Abraham' (Gen. 17:5). He is also called by men: 'Abraham was the great father of a multitude of nations' (Sir. 44:20). Therefore, such a one called by God and preached by men is a worthy example. Secondly, he gives the example, saying, by faith Abraham obeyed. For by faith we are enabled to believe God concerning invisible things: 'For obedience to the faith' (Rom. 1:5); When he was called to go out to a place which he was to receive as an inheritance: 'Go forth out of your country and from your kindred, and out of your father's house, into the land which I shall show you' (Gen. 12:1). But the Lord was to give him that land for an inheritance: 'All the land which you see, I will give to you' (Gen. 13:15).

582. – But did he not leave his own land along with his father, Thares? Therefore, he did not leave because of God's command, but his father's. I answer that he left with his father with the intention of returning again, but in response to the Lord's command he went into Mesopotamia to Syria where he intended to remain after his father's death. But in response to the Lord's command he went into the land of Canaan. But was this so wonderful that he had to have faith about it and believe God? Yes, because he went out, not knowing where he was to go. But what is unknown is invisible. By Abraham's obedience we are instructed to go out from all carnal affection, if we would obtain our inheritance: 'Forget your people and your father's house' (Ps. 44:11); 'The eye has not seen, O God, besides you, what things you have prepared for them that wait for you' (Is. 64:4). Hence, that inheritance is unknown to us.

Constantly supporting himself "by faith" through his wanderings, he "sojourned" and lived in the land of promise as in a foreign land, that is, as in a foreign inheritance, "living in tents with Isaac and Jacob, heirs with him of the same promise."

"By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise." And what marvel, if he himself were so, when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, "To thee will I give this land, and to thy seed"), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, "To thee, and to thy seed," not, "to thee through thy seed," but "to thee and to thy seed"): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account the Apostle says, "with the heirs of the same promise"; not himself alone, he means; but the heirs also.

"By faith he dwelt in the land of promise." See what it says: In the land which God had promised, saying, To you I will give it and to your seed, he lived as a foreigner, and seeing that the promise of God was not yet fulfilled. For God had said he would give it. Yet he, as a stranger, dwelt in a foreign land, and thus he did not weaken in faith, but even with his descendants he regarded it as foreign; nevertheless, he still believed that it would be given to him and to his seed. "dwelling in tents." So much did he dwell in it as a foreign land, that he did not even have a house, but dwelt in tents; for to dwell in tents is the lot of strangers and foreigners of the land, those who move from one place to another because they have no permanent possession. "with Isaac and Jacob." And this shows their faith, that even being co-heirs, they lived in that land as strangers. And Isaac was driven out by Ishmael, while Jacob was fleeing from Esau. Neither did they therefore doubt that the land would not be given to them.

It was therefore our pleasure that that which, owing to the confused noise of disputation, could be less fully elucidated point by point, should be more carefully looked into, and that the pen should determine, for reading purposes, the questions handled

Not even when Abraham arrived in the promised land did he control it. Instead, he himself, his son and grandson lived the life of aliens, in what was their own by promise sojourning as though in a foreign land. Hence, instead of owning houses they spent the time living in tents. Yet they believed the promise to be true, even if not seeing the testimony of fact conforming to their faith.

He says that the land which God promised to give to him and to his seed, he inhabited as a foreign land. In what sense "foreign"? For he even purchased a burial place for Sarah (Gen. 23:4), and yet he did not doubt nor say: God has lied, but believed that the One who promised would, without doubt, grant it.

He settled in a land so foreign to him that he did not even have his own house, but lived in tents, which is characteristic of strangers who, having no plot of their own, move from one place to another.

And Isaac and Jacob, he says, lived on it likewise as on foreign land. The Philistines envied Isaac, and the servants of Abimelech took from him his wells and his wife, and then he moved from one place to another (Gen. 26). Jacob, meanwhile, was not only driven by fear of Esau, but even on his return journey from Mesopotamia he purchased a place where he pitched his tent, and moved now to Bethel, now to Ephrath, not settling in one place, as a sojourner (Gen. 35). Meanwhile, they too were heirs of the promise, just as their father was. For it is said: "I will give to you and to your descendants" the land (Gen. 17:8). Yet they were not unbelieving.

583. – Then (v. 9) he shows what he did by faith in regard to his dwelling place: first, what he did; secondly, the reason why (v. 10).

584. – For we sometimes notice a person leaving his native land and going elsewhere to make a lasting home. Not so Abraham, for he lived as a stranger in the land of Canaan and dwelt there as a stranger. This is obvious from the fact that he did not build a house there, but lived in huts and tents, which are transportable dwellings; hence, mention is always made of tents, when he speaks of Abraham. Therefore, he lived there as a stranger because of the Lord's command: 'And he gave him no inheritance in it; no, not the pace of a foot' (Ac. 7:5); 'He was a sojourner in the land of the Philistines many days' (Gen. 21:34). This is true as to what the Lord was to give him gratis, but not as to what he bought. Hence, he says, by faith he sojourned in the land of promise, as is clear from Genesis (12 to 21), as in a foreign land; which is obvious from his living in tents. That he had no intention of returning to his native land, even if he had lived longer, is shown by the fact that he lived with Isaac and Jacob not at the same time, but successively. These were the children of the promise, because the promise was made to them (Gen. 17 and 28). He says, heirs with him of the same promise, in which we are given to understand that we should live in the world as foreigners and strangers: 'And they that use this world, as though they used it not' (1 Cor. 7:31); 'For we have not here a lasting city, but we seek one that is above' (Heb. 13:14).

For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever." Who hath induced them to say, that for our sakes He was made; although Paul says, "for whom are all things, and by whom are all things?"

Through the promised inheritance, which they did not receive, it became evident that "they looked forward to the city which has foundations, whose builder and maker is God."

"For they looked" (he says) "for the city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those blessings, yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future "city": whereas God again and again speaks to us of the city which is above, and yet we seek that which is here. He said to them, I will give you the things of the present world. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land.

What is, "the city which hath foundations"? For are not these which are visible "foundations"? In comparison of the other, they are not.

"Whose Builder and Maker is God." O What an encomium on that city!

And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven "whose builder and maker is God"

"For he waited." And by what word, he says, did these not weaken in faith, as if dwelling in a foreign land concerning the promised land? For, he says, they were not concerned with the earth, but indeed having received the land of promise, they sought the greater things and were expecting the heavenly city. For if they had been attached to the earth, they would have been shaken by not receiving it. Thus, he says, we also ought to seek the things above, and not have a word about those here. "the city which has foundations." This is said because of its permanence and certainty, meaning it has foundations, or that it alone has foundations. For those on earth, in comparison to it, do not have foundations. "whose builder and maker is God." The greatest praise of the one in heaven.

And while he thought that He was carrying him to the land of Canaan, God promised to shew him another land of life which is in heaven, even as Paul also testifieth, "He waited for a city which hath foundations, whose builder and maker is God." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.

Therefore, he says, they settled in that land in tents having no foundation, because they were awaiting the heavenly city with true foundations, always firm and never perishing. This is also why God, seeing that they despised the promises of earthly goods, set those aside and prepared better things for them, as for those worthy of such things rather than earthly ones. Furthermore, they, having received the earthly promise, disregarded it and strove for the heavenly. But you, believers, having received the promise of the heavenly, desire the earthly — and are you not ashamed?

God is the architect of this city — what a praise that is!

585. – Then when he says, he looked forward to the city which has foundations, he shows why he lingered there as a stranger, namely, because he did not consider himself as having anything on earth, but was seeking a heavenly city as his inheritance: 'Our feet were standing on your courts, O Jerusalem. Jerusalem, which is built as a city' (Ps. 121:2); 'your eyes which see Jerusalem, a rich habitation, a tabernacle that cannot be removed' (Is. 33:20). It is called a city, first of all, because of the unity of the citizens, which unity is true peace: 'Praise the Lord, O Jerusalem, praise your God, O Sion' (Ps. 147:12) and in v. 14: 'Who puts peace in your borders.' Your people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest' (Is. 23:18); That they may be one, as we also are one' (Jn. 17:22). Secondly, it is ordered, because it exists for justice and not for doing evil. But perpetual justice is there: 'And the name of the city from that day is, the Lord is here' (Ez. 48:35). Thirdly, it was sufficient unto itself in all things that are necessary, for whatever is necessary will be there most perfectly, because it is a state made perfect by the assemblage of all good things: 'Jerusalem, which is built as a city, which is compact together' (Ps. 121:3).

586. – This city has foundations, in which stability is signified: 'A tabernacle that cannot be removed' (Is. 33:20). But the foundations are the first part of a building; hence, the angels are the foundations of a city: 'The foundations therefore are in the holy mountains' (Ps. 86:20); for men will be raised to the orders of angels.

587. – The founder of this city is God, not the wisdom of human art: 'We know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven' (2 Cor. 5:1). Now two things are required for the erection of a city: the first is the authority of the prince, by means of whom it is made firm and who is called its founder, and from whom it takes its name, as Rome from Romulus. And so God is called the founder of that city: 'In the city of our God: God has founded it forever' (Ps. 47:9). The second is the way it is put together, which commends the wisdom of the artisan. And so God is called its artisan, because it was put together according to the disposition and wisdom of God: 'Great is the Lord and exceedingly to be praised in the city of God, in his holy mountain' (Ps. 47:2). For the proper arrangement of a work commends the workman. But divine wisdom will never be so resplendent as there; and, therefore, it is exceedingly to be praised.

It is written in the epistle to the Hebrews, "Through faith also Sarah herself received strength to conceive seed." For both were old, as the Scripture testifies; but she was also barren and had ceased to menstruate, so that she could no longer bear children even if she had not been barren. Further, if a woman is advanced in years yet still retains the custom of women, she can bear children to a young man but not to an old man, although that same old man can beget, but only of a young woman; as after Sarah's death Abraham could of Keturah, because he met with her in her lively age. This, then, is what the apostle mentions as wonderful, saying, besides, that Abraham's body was now dead; because at that age he was no longer able to beget children of any woman who retained now only a small part of her natural vigor. Of course we must understand that his body was dead only to some purposes, not to all; for if it was so to all, it would no longer be the aged body of a living man but the corpse of a dead one. Although that question, how Abraham begot children of Keturah, is usually solved in this way, that the gift of begetting which he received from the Lord remained even after the death of his wife. Yet I think that solution of the question which I have followed is preferable, because, although in our days an old man of a hundred years can beget children of no woman, it was not so then, when men still lived so long that a hundred years did not yet bring on them the decrepitude of old age.

There is much to tell of faith, and the whole day would not be enough time for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works but also by faith: for though he did many things well, yet he was never called the friend of God except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents, left country and place and home through faith. Therefore, you too should be justified in the same way he was justified. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham, "without being weakened in faith, though he considered his own body now as good as dead," did not look at the weakness of his body but at the power of him who promised because "he counted him faithful who had promised." And so, beyond all expectation, [Abraham] gained the child from bodies already dead, as it were. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, "In Isaac shall your seed be called," he proceeded to offer up his son, his only son, to God, believing "that God is able to raise up even from the dead." And having bound his son and laid him on the wood, he did in purpose offer him. But he received his son alive through the goodness of God in delivering to him a lamb instead of his child. Being faithful in these things, he was sealed for righteousness "and received circumcision as a seal of the faith which he had while he was in uncircumcision, having received a promise that he should be the father of many nations."

Let us see, then, how Abraham is the father of many nations. Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh he is no longer father of us all: but the example of his faith makes us all sons of Abraham. How and in what manner? With people it is incredible that one should rise from the dead, just as it is also incredible that there should be offspring from aged persons who are as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through baptism, not in the foreskin of the body but in the heart, according to Jeremiah, where he says, "And you shall be circumcised unto God in the foreskin of your heart," and according to the apostle, "in the circumcision of Christ, having been buried with him in baptism," and the rest.

"By faith Sarah herself received power to conceive, even when she was past the age." She, who was barren gave birth—that is, received the powers and youth that were necessary for conception and bearing—even though her old age was unable to cope with these things. And all this happened to her because, in the midst of the pagan Canaanites, she "considered him faithful who had promised" to give her these things.

Let [the one who is waiting for the Lord's second coming] therefore wait for that time then which is, necessarily, in the same time frame as the development of humanity. For even while Abraham and the patriarchs desired to see the promised better things, they did not stop seeking the heavenly country. This is what the apostle says when he declares that even now they are in a condition of hoping for that grace: "God having provided some better thing for us," according to the words of Paul, "that they without us should not be made perfect." If those then, who by faith alone and by hope saw the good things "afar off" and "embraced them"—if they bear the delay as the apostle bears witness, and if they place the certainty that they will enjoy the things for which they hoped in the fact that they "judged him faithful who has promised," what should the rest of us do who perhaps do not have a grasp of that better hope from the character of our own lives?Even the prophet's soul fainted with desire, and in his psalm he confesses this passionate love, saying that his "soul has a desire and longing to be in the courts of the Lord." [He still has this desire] even if he has to be demoted to a place amongst the lowest, since it is a greater and more desirable thing to be last there than to be first among the ungodly tents of this life. Nevertheless he was patient during the delay, considering, indeed, the life there blessed, and accounting a brief participation in it more desirable than "thousands"[of days] of time. For, he says, "one day in your courts is better than thousands." And yet, he did not become dejected at the necessary dispensation concerning existing things. He thought it was sufficient bliss for a person to have those good things even by way of hope. This is why he says at the end of the psalm, "O Lord of hosts, blessed is the man that hopes in you."

"By faith also Sarah herself," he says. Here he began speaking in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How "by faith," when she laughed? Nay, while her laughter indeed was from unbelief, her fear was from Faith, for to say, "I laughed not," arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place.

"By faith also Sarah received strength to conceive seed even when she was past age." What is, "to conceive seed"? She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.

"By faith, Sarah herself also." It is a challenge that even Sarah herself, as if to say: If a woman has believed, it is a shame if we are found to be of less faith than a woman. But how did she believe? And yet she laughed. But afterwards she was afraid when rebuked, which is what faith is. "received strength to conceive seed." For the reception of the seed, that is to say, she was strengthened to receive the seed that produces children. "and she bore a child when she was past the age." This, too, means not only, he says, that she was barren, but also that beyond the proper age, that is to say, in her very old age, she was strengthened to receive the seed. "because she considered Him faithful." Faithful, that is, truthful. But where did he promise? According to this time, he says, I will come, and there will be a son for Sarah. "Therefore, from one man." Therefore, all who are of the seed of Abraham were born from one seed, and because of the age, they are as numerous as the stars of heaven and the sand of the sea.

"From one person" means from Abraham; but if we were to take the "one" to mean both of them [Abraham and Sarah], we would not be wide of the mark: "the two will be one flesh," Scripture says.

With the words "and Sarah herself," the apostle shames them, as if saying: a woman believed, and will you not be ashamed if you prove to be more fainthearted than a woman? But how did she believe, she who laughed? Yes, she believed, even though she laughed, for afterward, being reproved, she became afraid, which was the fruit of faith. For it is clear that she believed that the One conversing with her was someone great and above man.

She received the ability to conceive and retain within herself the seed of Abraham. Or, since people who have carefully studied this say that the woman also contributes from herself a kind of seed, the expression "for the reception of seed" must in no case be understood as though Sarah herself also gave seed.

Above he said that she was barren, and now he says that she also gave birth past the age for it. Thus she had a twofold deficiency — one from nature, that she was barren, and the other from old age.

"Faithful," that is, she considered Him true, for He had promised: "I will be with you in the following year, and Sarah shall have a son" (Gen. 18:14).

588. – Then when he says, by faith Sarah herself received power to conceive, he shows what his wife obtained by faith. In regard to this he does two things: first, he shows what she obtained; secondly, what she obtained in her children (v. 12).

589. – But there were two defects in his wife that made it seem almost impossible for her to be able to conceive: one was that she was sterile: 'And Sarah was barren' (Gen. 11:30). The other was that due to her age she was not naturally suited to bear children: 'It had ceased to be with Sarah after the manner of women' (Gen. 18:11). But the Apostle touches on these two defects: first, when he says, being barren; secondly, when he says, even when she was past the age. Yet in spite of all this, she received the power to conceive by faith, namely, her own or Abraham's, because even though it was impossible according to nature that a woman of ninety conceive of a man of ninety, nevertheless, both believed God, for Whom nothing is difficult. Hence, he says, since she considered him faithful who had promised.

590. – But on the contrary, it seems that Abraham did not believe, because in Genesis (17:17) he asked: 'Shall a son, think you, be born to him that is a hundred years old? And shall Sarah, that is ninety years old, bring forth?' Again, in regard to Sarah it is stated in Genesis (18:12): 'She laughed secretly, saying: 'After I am old, and my lord is an old man, shall I give myself to pleasure?' I answer that in regard to Abraham, his laughing was not due to doubt, but to wonder: 'He staggered not by distrust; but was strengthened in faith, giving glory to God. Most fully knowing that whatsoever he has promised, he is able also to perform' (Rom. 4:20). Hence, his laughter is not reproved by God, Who knows the hearts of all. But Sarah at first doubted in the first promise, but when the angel referred to the power of God, when he said: 'Is there anything hard to God?' (Gen. 18:14), she then believed; and this was, as it were, a second promise. Therefore, he says that he re-promised, because when He promised the first time, she did not believe, but only when He re-promised.

591. – But it should be noted that all the miraculous conceptions which took place in the Old Testament were as a figure of that greatest of miracles which occurred in the incarnation. For it was necessary that His birth from the Virgin be prefigured by certain things, to prepare souls to believe. But it could not be prefigured by something equal, because a figure necessarily falls short of what is prefigured. Therefore, the Scripture shows the Virgin birth by the birth from sterile women, namely, Sarah, Anna, and Elizabeth. But there is a difference: because Sarah received the power to conceive from God miraculously, but from human seed; but in the Blessed Virgin He even prepared that most pure matter from her blood, and along with that, the power of the Holy Spirit was there in place of seed. For the Word was made flesh not from human seed but by a mystical spiration.

"Wherefore even from one they" all "sprang, as the stars of the sky, and as the sand which is by the sea-shore." "Wherefore" (he says) "even from one they" all "sprang." Here he not only says that she bare a child, but that she also became mother of so many as not even fruitful wombs are mothers of. "As the stars," He says. How then is it that He often numbers them, although He said, "As the stars of the heaven shall not be numbered, so neither shall your seed"? He either means the excess, or else speaks of those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.

Faith accomplished not only that she gave birth, but that she gave birth to as many as even fertile women do not bear. Thus, two miracles. But in what sense were they innumerable? For they were often counted. Either this is said hyperbolically, according to the custom of Scripture, as for example: we saw cities reaching even to heaven (cf. Num. 13:29); or he said "innumerable" with reference to those who are constantly being born anew.

592. – Then when he says, for which cause there sprung even from one man, he shows what she obtained in her children by God's power, namely, a multiplying of seed in the merit of faith, from one, namely, Abraham, they were sprung: 'I called him alone, and blessed him, and multiplied him' (Is. 51:2). Secondly, his condition should be considered, because he was as good as dead; for he was already an old man, as was stated above. But on the other hand, because Sarah was dead, he begot sons by another wife, as it is stated in Genesis (25:2). Therefore, it is incorrect to describe him as good as dead. I answer that an old man can well produce from a young woman, but not from an old. Consequently, his power to produce was dead in regard to Sarah, but not in regard to others. Or, one might say that from one refers to Sarah's womb already as good as dead: 'Nor the dead womb of Sarah' (Rom. 4:19); 'Look upon Abraham, your father and to Sarah that bore you' (Is. 51:2). Thirdly, the difference between those who come forth from Abraham should be considered. For, as it is stated in Romans (9:6): 'Just as some who are of the seed of Abraham are not Israelites, so not all who are of the seed of Abraham are sons; but those who are children of the promise are accounted for the seed.' Therefore, his offspring are divided into two branches, the good and the wicked. The good are signified by the stars, of whom he says that they have sprung as the stars of heaven in number: 'The stars have given light in their watches, and rejoiced' (Bar. 3:34). But the wicked are signified by the sands of the seashore, because the wicked Jews of Abraham's seed are conformed to the Gentiles. But the sand is everywhere buffeted by the waves of the sea, and the wicked by the winds of the world: 'The wicked are like the raging sea' (Is. 57:20). But the Jews were not altogether sand, but as the sand, because they shared their wickedness with the Gentiles: 'I have set the sand a bound for the sea' (Jer. 5:22). Again, sand is sterile and fruitless; so, too, the wicked are sterile of all work of good fruit. Hence, he says, they sprung as the innumerable grains of sand by the seashore. The figure is hyperbole. Or it is described as innumerable, not because it cannot be counted, but because it cannot be counted easily: 'I will multiply your seed as the stars of heaven, and as the sand that is by the sea shore' (Gen. 22:17).

The simplest truth about man is that he is a very strange being; almost in the sense of being a stranger on the earth. In all sobriety, he has much more of the external appearance of one bringing alien habits from another land than of a mere growth of this one. He has an unfair advantage and an unfair disadvantage. He cannot sleep in his own skin; he cannot trust his own instincts. He is at once a creator moving miraculous hands and fingers and a kind of cripple. He is wrapped in artificial bandages called clothes; he is propped on artificial crutches called furniture. His mind has the same doubtful liberties and the same wild limitations.

That is what makes life at once so splendid and so strange. We are in the wrong world. When I thought that was the right town, it bored me; when I knew it was wrong, I was happy. So the false optimism, the modern happiness, tires us because it tells us we fit into this world. The true happiness is that we don't fit. We come from somewhere else. We have lost our way.

The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; as those blessed disciples did, of whom he says, "They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy."

They called themselves therefore "strangers"; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. "For the world" (he says) "has been crucified to me and I to the world." But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, "strangers" and "dead," that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time.

The saints were "strangers and sojourners." How and in what way? And where does Abraham confess himself "a stranger and a sojourner"? Probably indeed he even himself confessed it: but David both confessed "I am a stranger" and what? "As all my fathers were." For they who dwell in tents, they who purchase even burial places for money, evidently were in some sense strangers, as they had not even where to bury their dead.

What then? Did they mean that they were "strangers" from the land that is in Palestine? By no means: but in respect of the whole world: and with reason; for they saw therein none of the things which they wished for, but everything foreign and strange. They indeed wished to practice virtue: but here there was much wickedness, and things were quite foreign to them. They had no friend, no familiar acquaintance, save only some few.

But how were they "strangers"? They had no care for things here. And this they showed not by words, but by their deeds. In what way?

He said to Abraham, "Leave that which seems thy country and come to one that is foreign": And he did not cleave to his kindred, but gave it up as unconcernedly as if he were about to leave a foreign land. He said to him, "Offer up thy son," and he offered him up as if he had no son; as if he had divested himself of his nature, so he offered him up. The wealth which he had acquired was common to all passers-by, and this he accounted as nothing. He yielded the first places to others: he threw himself into dangers; he suffered troubles innumerable. He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.

And his son too was such as himself: when he was driven away, when war was made on him, he yielded and gave way, as being in a foreign land. For foreigners, whatever they suffer, endure it, as not being in their own country. Even when his wife was taken from him, he endured this also as being in a strange land: and lived in all respects as one whose home was above, showing sobermindedness and a well-ordered life. For after he had begotten a son, he had no more commerce with his wife, and it was when the flower of his youth had passed that he married her, showing that he did it not from passion, but in subservience to the promise of God.

And what did Jacob? Did he not seek bread only and raiment, which are asked for by those who are truly strangers; by those that have come to great poverty? When he was driven out, did he not as a stranger give place? Did he not serve for hire? Did he not suffer afflictions innumerable, everywhere, as a stranger?

"These all died in faith," he says, "not having obtained the promises." At this place it is worth while to make two enquiries; how, after saying that God "translated Enoch, and he was not found, so that he did not see death," does he say, "These all died in Faith." And again, after saying, "they not having obtained the promises," he declares that Noah had received a reward, "to the saving of his house," and that Enoch had been "translated," and that Abel "yet speaks," and that Abraham had gained a hold on the land, and yet he says, "These all died in Faith, not having obtained the promises." What then is meant?

It is necessary to solve the first difficulty, and then the second. "These all" (he says) "died in faith." The word "all" is used here not because all had died, but because with that one exception "all these had died," whom we know to be dead.

And the statement "not having obtained the promises," is true: for surely the promise to Noah was not to be this which is here spoken of. But further, of what kind of "promises" is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, "Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life." And again, "Seek ye the kingdom of God, and all these things shall be added unto you." Seest thou that these things are given by Him in the way of addition, that we might not faint?

"But having seen them afar off," he says, "and embraced them." Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are "the promises" of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were thus confident through Faith only.

"Having seen them afar off": four generations before; for after so many generations, they went up out of Egypt.

"And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.

Two are sought here. How, having said above that God removed Enoch so that he would not see death, now has he said, "According to faith, all these died"? And again he said, "not having received the promises," although he said above that they had received the rewards of faith. For Noah was saved with his house. And Enoch was removed, and he did not see death. And Abel still speaks through his glory; and Abraham both took possession of the promised land and fathered from Sarah. — The solution. On the one hand, they all died, accept, with Enoch having been taken away. On the other hand, not having received the promises, it says about all, indicating that to those concerning Abraham and Isaac and Jacob, not only land was promised, but also, through their virtue, the heavenly things. This also applies to the others. For, he says, the generous God would not have released Abel for the sake of being glorified, Enoch for the sake of being removed, Noah for the sake of escaping immediate death, or Abraham for the sake of becoming a father of children, or to take hold of the land as in a sojourn. But these things were granted to them in part. And there was a taste of the truly promised things. For it indicates that they had learned beforehand concerning the kingdom of heaven, saying, having seen them from afar and greeted them.

"but having seen them from afar." Thus, he says, they believed in them, from afar by hope, that they also rejoiced in them, and not only were they embracing them.

The phrase, "having seen from afar," some say, refers to those around Abraham regarding the return of their descendants from Egypt. But this is unfitting. We say that they were evangelized concerning the kingdom of heaven, and all that Christ preached. For if they had not heard these things, why would they call themselves foreigners and sojourners? For they did not say these things longing for an earthly homeland, since they could have returned to their own land, but they were seeking heaven. Moreover, if this were not the case, both Abel and Enoch and Noah would be found, having not received the promise from God. For neither was anything earthly promised to them. Nor did it say to Noah that he would be saved in the promise. — "and greeted them." Being persuaded. "they were strangers and pilgrims on the earth." Not of the promised (for this is not great), but of the whole world.

And again he said, "In faith all these died, and did not receive their promises," for God considered aforetime help for us that they might not be perfected without us. And for their whole lives, according to the word of Christ, and until their departure from this world faith clave to them; by it they did mighty deeds while they were in the world, and by it they hoped and expected to receive the promises which were about to be, and to receive what had been promised to them for the sake of which they went forth after His word.

So he says that they believed the promises, "having seen them from afar" through hope, because they also rejoiced in them and embraced them, all but wrapping themselves in them.

Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General? Are not we, too, travellers in this world? Why moreover, Christian, are you so conditioned, that you cannot (so travel) without a wife? "In my present (widowed)state, too, a consort in domestic works is necessary.

The patriarch Abraham spoke in these terms to the Hittites, "I am a stranger and an alien residing among you; give me property among you for a burying place, so that I may bury my dead out of sight." The one in receipt of the promise of the whole earth did not even own a plot three cubits long.

Here two questions arise: how does the apostle, having said of Enoch that he "was translated so that he did not see death," now say "these all died"? And further, how did he now say "not having received the promises," although he said that "Abel still speaks," by virtue of being glorified by all? And that Enoch "was translated," that Noah received a reward, being saved with his household and being called righteous; and that Abraham begat a son from Sarah. Therefore, understand the words "these all died" in this sense: those who died, excluding, of course, those who did not see death. "Not having received the promises" is rightly said of all. For it was not with these blessings alone that the bountiful God rewarded the great feats of faith — Abel with being held in glory among men, Enoch with translation, Noah with salvation from the flood, Abraham with the bearing of children; on the contrary, it is clear that these are only a foretaste and pledge of the true blessings, which were preliminarily given to the saints for the sake of us fainthearted, so that on the basis of these we might believe in the true blessings as well. But something great has been prepared for them, which has not entered into the heart of man, which they have not yet received, as the Lord also says in the Gospel, that the one who has renounced everything in this present age "will receive a hundredfold," and in the age to come "will inherit eternal life" (Matt. 19:29).

Here the apostle gives us to understand that they both saw and rejoiced, that is, they had a presentiment of the mysteries concerning the Kingdom of Heaven, the resurrection, and the ineffable blessings: the metaphor is taken from the life of seafarers, who, having spotted their desired cities from afar, before entering them, first greet them and already consider them their own. Or he means also the descendants of Abraham, that they did not receive the promises concerning the land, but foresaw them from afar, four generations earlier, namely, that their descendants, having come out of Egypt, would become heirs of those promises. But this interpretation, as relating only to the descendants of Abraham, does not stand in connection with the words: "all these."

Not only in the promised land, but in the entire world. Therefore it was not fitting for them to receive it. They were worthy not of it, but of heaven. Their descendants, however, received it, for they were worthy of the earth. "I am a stranger and a sojourner among you" (Gen. 23:4), Abraham said to the sons of Heth. But they were all such, as David testifies: "I am a stranger with You, and a sojourner, as all my fathers were" (Ps. 39:12).

593. – Having commended Abraham's faith in regard to his dwelling place and offspring, the Apostle now commends him on his way of life until death. In regard to this he does three things: first, he shows what he did by faith; secondly, he mentions one thing that pertains to faith (v. 14); thirdly, he shows what he received by faith (v. 16).

594. – He commends the faith of Abraham and of his children on its perseverance, because they preserved in the faith until death: 'He that shall persevere until the end, he shall be saved' (Mt. 24:13). Therefore, he says, These all died in faith, except Enoch. Or, these all, namely, Abraham, Isaac and Jacob. And this is better, because the promise was made only to them. Furthermore, he commends them on the long delay of the promise; hence, he says, not having received what was promised.

595. – But on the other hand, it seems that they received the promise: 'Abraham was one and he merited the land' (Ez. 33:24). I answer that he possessed, i.e., was the first to receive the promise of possessing; yet he did not actually possess, as is evident from Acts (7:5). He continues, having seen it and greeted it from afar by faith. As if to say: Looking on with the vision of faith. Perhaps the response in the first Sunday of Advent is taken from this passage: 'Behold from afar off, behold I see the power of God coming, and a cloud covering the whole earth;' 'Behold the name of the Lord comes from afar' (Is. 30:27). And saluting it, i.e., venerating. He speaks, according to Chrysostom, in the manner of sailors, who when they first see the port, break out in praise and salute the city they have reached. So the holy fathers, seeing by faith the Christ to come and the glory they were to obtain through Him, saluted, i.e., venerated Him: 'Blessed is he that comes in the name of the Lord. He is God and has shone upon us' (Ps. 117:26); 'Abraham, your father, rejoiced that he might see my day: he saw it and was glad' (Jn. 8:56).

596. – He also commends their faith for its sincere confession, because, as it says in Romans (10:10): 'With the heart we believe until justice; but with the mouth, confession is made unto salvation.' Hence, he says, having acknowledged that they were strangers and exiles on the earth: for those three called themselves strangers and pilgrims, for in Genesis (23:4) Abraham says: 'I am a stranger and a sojourner among you.' Furthermore, the Lord says to Isaac: 'Stay in the land that I shall tell you, and sojourn in it' (Gen. 26:2), and Jacob himself says: 'The days of my pilgrimage' (Gen. 47:9). Now a pilgrim is one who is en route to some place. But a sojourner is one who lives in a foreign land with no intention of going anywhere else. But they not only confessed themselves sojourners, but pilgrims as well. So, too, a holy person does not make his home in the world, but is always busy and tending toward heaven: 'I am a stranger with you, and a sojourner as all my fathers were' (Ps. 38:13).

And these things (he says) they said, "seeking" their "own country." Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us neglecting everything, weeping like little children, are frightened at death.

Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling.

They, however, were not such, but pressed on. And Paul even groaned; "And we" (he says) "that are in this tabernacle do groan, being burdened." Such were they who were with Abraham; "strangers," he says, they were in respect of the whole world, and "they sought a country."

"make it clear." They show. "that they are seeking a homeland." That in heaven, obviously.

By calling themselves strangers, he says, they show that they are seeking a homeland.

597. – Then (v. 14) he shows that this confession pertains to hope. For one is a guest and a stranger, unless he is outside his country and going to it. Therefore, since they confess themselves guests and strangers, they signify that they are heading toward their native land, i.e., the heavenly Jerusalem: 'But that Jerusalem which is above is free' (Gal. 4:26). And this is what he says, for people who speak thus make it clear that they are seeking a homeland.

What sort of "country" was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? But they sought that which is in Heaven. Thus they desired their departure hence, and so they pleased God; for "God was not ashamed to be called their God."

"And if they had been." For that they sought the one in heaven is clear from this. For if they sought their own from which God had expelled them, they had the strength to return. For they had time for this to return to their own. But now, seeking a homeland, not returning from which they went out, it is clear that they desire something better and heavenly.

So let us see what kind of homeland they seek: an earthly one, which they left, as Abraham left Mesopotamia? But he could have returned there.

598. – But because someone might say that it is true that they were pilgrims in the land of the Philistines and Canaanites, among whom they dwelt, but they intended to return to the land they had left; he rejected this when he says, If they had been thinking of that land from which they had gone out, they would have had time to return, because it was nearby. But as it is, they desire a better country, i.e., heavenly; hence in Genesis (24:6) 'Abraham said to his servant: Beware you never bring back my sons again thither;' 'I have chosen to be an abject in the house of my God, rather than to dwell in the tabernacles of sinners' (Ps. 83:11); 'One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life' (Ps. 26:4). Therefore, they were seeking a country, but not their father's house, which they had left. In this is signified that those who go out from the world's vanity, should not return to it mentally: 'Forget your people and your father's house' (Ps. 44:11); 'No man putting his hand to the plow and looking back is fit for the kingdom of God' (Lk. 9:62); 'forgetting the things that are behind, and stretching forth myself to those that are before' (Phil 3:13). It is also clear that these confessions of theirs by word and deed pertain to faith, because they most firmly believed until death what was promised but never shown to them. Therefore, in faith, i.e., having their faith next to them as an inseparable companion, they died: 'Be faithful until death' (Rev. 2:10).

Ah! how great a dignity! He vouchsafed "to be called their God." What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that "He is not ashamed to be called their God"? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but God of those holy men, not in this sense, but as some true friend.

And I will make it plain to you by an example; as in the case of slaves in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say "the God of Abraham." But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one person! He who is called the God of the whole world is "not ashamed to be called" the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. "For one man who doeth the will of the Lord, is better than ten thousand transgressors."

Now that they called themselves "strangers" in this sense is manifest. But supposing that they said they were "strangers" on account of the strange land, why did David also call himself a stranger? Was not he a king? Was not he a prophet? Did he not spend his life in his own country? Why then does he say, "I am a stranger and a sojourner"? How art thou a stranger? "As" (he says) "all my fathers were." Seest thou that they too were strangers? We have a country, he means, but not really our country. But how art thou thyself a stranger? As to the earth. Therefore they also were strangers in respect of the earth: For "as they were," he says, so also am I; and as he, so they too.

Let us even now become strangers; that God may "not be ashamed of us to be called our God." For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is called the God of the good and the kind, and of them that cultivate virtue. For if "we" decline to be called the masters of our wicked slaves, and give them up; and should any one come to us and say, "such a one does innumerable bad things, he is your slave, is he not?" We immediately say, "by no means," to get rid of the disgrace: for a slave has a close relation to his master, and the discredit passes from the one to the other. But they were so illustrious, so full of confidence, that not only was He "not ashamed to be called" from them, but He even Himself says, "I am the God of Abraham, and the God of Isaac, and the God of Jacob."

"Therefore God is not ashamed." For just as God is called the God of the world, so Abraham, Isaac, and Jacob are called by Him, having made them counterparts of creation. And this is the greatest honor, to deem God to be called their God. For just as God is adorned by the patriarchs, so He is called the God of Abraham, Isaac, and Jacob. "for He has prepared a city for them." God is not ashamed to be called their God. And therefore, He says, He is not ashamed because He has fulfilled their desire. They desired a city in heaven, and He has prepared a city for them in it.

The saints who preceded Jesus' bodily sojourn, who had a somewhat greater mental grasp than the majority of believers, perceived the mysteries of divinity because the word of God was teaching them even before he became flesh, for he was always working, being an imitator of his Father of whom he says, "My Father is working still."He says, perhaps to the Sadducees who do not believe in the doctrine of the resurrection, "Have you not read in the book of Moses, in the passage about the bush, how God said to him, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not God of the dead, but of the living." If, therefore, God "is not ashamed to be called the God" of these people, and they are numbered among the living by Christ, and all the believers are sons of Abraham, since all the nations are blessed in the faithful Abraham whom God appointed father of the nations, are we hesitant to accept that the living have known the lessons of the living, since they were instructed by Christ, who has existed before the morning star, before he became flesh?

"It is evident that they desired a country better than the land of Canaan, which is heaven." And for this reason God teacheth us clearly that it was not that material land of promise which God promised to shew to Abraham. After He had brought him out of Ur of the Chaldees He made him dwell in Harran, and He did not carry him to the land of Canaan immediately after his coming forth. And again, that Abraham might not think that he heard the report of a reward, and therefore go forth after the voice of God, He did not make known to him at the beginning the name of the country to which He would bring him.

It was opportune of him to use the phrase "he is not ashamed." The Lord of the powers, Master of the angels and Maker of heaven and earth when asked, "What is your name?" passed over all others and said, "I am the God of Abraham, the God of Isaac, the God of Jacob. This is my name forever, and how I am to be remembered by generations of generations."

And since he did not return, it is clear that he was not remembering it and it was not his homeland, but he desired another, better homeland, that is, a heavenly one, into which he had not yet had time to enter.

By virtue of such virtue, he says, they are so great before God that He, being the God of the whole world, both invisible and visible, is not ashamed to call Himself specifically their God (Ex. 3:15), since they are equal in worth to all creation, or rather, God is called the God of the visible world as its Creator and Lord; therefore He is also the God of the pagan nations; but for them He is a friend, which is more important.

He is so unashamed of them, considering them His own, that He prepared for them a city which they desired, a city in heaven.

599. – Then (v. 16b) he shows what they merit to receive by their faith. But this was the highest honor, when someone gets a name derived from a solemn office or from the service of a great and excellent lord or prince, as the Pope's notary, or the king's chancellor. But it is a greater honor, when that great lord wishes to be named after those who serve him. So it is with these three, namely, Abraham, Isaac and Jacob, whose Lord, the great King over all other gods, specifically calls Himself their God; hence, (Ex. 3:6): 'I am the God of Abraham, the God of Isaac and the God of Jacob;' hence, he says, 'God is not ashamed to be called their God'.

600. – Three reasons can be given for this: first, because God is known by faith. But they are recorded to have first separated themselves for unbelievers by a special cult; hence, too, Abraham was the first to receive the seal of faith to become the father of many nations (Rom. 4:17). Therefore, they are proposed to us as an example, as the ones by whom God was first known, and by them God was named as an object of faith. Therefore, He willed to be named by them.

601. – Secondly, according to Augustine in a Gloss, because a mystery lies hidden in them. For in them we find a likeness to the generation by which God regenerated spiritual sons. But we observe in them a fourfold way of generating. The first way is of free children by free women, as Abraham by Sarah begot Isaac, who begot Jacob by Rebecca, and Jacob the eight patriarchs by Leah and Rachel. The second way was of free children through bondwomen, as Jacob begot Dan and Naphtali by Bilhah and Zilpah. The third way was to servants by free women, as Isaac begot Esau by Rebecca; of him it was said, 'The elder shall serve the younger' (Gen. 25:23). The fourth was of servants by bondwomen, as Abraham begot Ishmael by Hagar. In this the diverse ways in which the Lord begets spiritual children is designated, because sometimes the good by the good, as Timothy by Paul; sometimes the good by the wicked, and this is the generation of free men by bondwomen; sometimes the wicked by the good, as Simon Magus by Philip, and this is the generation of servants by free women. But the generation of the wicked by the wicked is accounted in the seed; hence 'Cast out the bondwoman and her son' (Gal. 4:30).

602. – The third reason, which seems to be more in keeping with the Apostle's intention, is that it is customary for a king to be called by the chief city, or from the entire country, as King of Jerusalem, King of the Romans, King of France. Therefore, the Lord is properly called the King and God of those who specifically look at that city, the heavenly Jerusalem, whose architect and founder is God. And because they showed by word and deed that they belong to that city, He is called their God; hence he says, for he, the founder of that city, has prepared for them a city.