Anf-01 vi.ii.xiii Pg 4
Gen. xxv. 23.
You ought to understand who was Isaac, who Rebecca, and concerning what persons He declared that this people should be greater than that. And in another prophecy Jacob speaks more clearly to his son Joseph, saying, “Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them.”1633 1633
Anf-01 ix.vi.xxii Pg 5
Rom. ix. 10–13; Gen. xxv. 23.
From which it is evident, that not only [were there] prophecies of the patriarchs, but also that the children brought forth by Rebecca were a prediction of the two nations; and that the one should be indeed the greater, but the other the less; that the one also should be under bondage, but the other free; but [that both should be] of one and the same father. Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, “Jacob have I loved, but Esau have I hated.”4117 4117
Anf-03 iv.ix.i Pg 15
See Gen. xxv. 21–23, especially in the LXX.; and comp. Rom. ix. 10–13.
Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world1134 1134 Sæculi.
attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”1135 1135
Anf-03 iv.xi.xxvi Pg 4
Gen. xxv. 22, 23.
though her child-bearing is as yet remote, and there is no impulse of (vital) air. Behold, a twin offspring chafes within the mother’s womb, although she has no sign as yet of the twofold nation. Possibly we might have regarded as a prodigy the contention of this infant progeny, which struggled before it lived, which had animosity previous to animation, if it had simply disturbed the mother by its restlessness within her. But when her womb opens, and the number of her offspring is seen, and their presaged condition known, we have presented to us a proof not merely of the (separate) souls of the infants, but of their hostile struggles too. He who was the first to be born was threatened with detention by him who was anticipated in birth, who was not yet fully brought forth, but whose hand only had been born. Now if he actually imbibed life, and received his soul, in Platonic style, at his first breath; or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother’s heel;1688 1688
Anf-01 ix.vii.xxxiv Pg 10
Gen. xxvii. 28, 29.
If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years;4739 4739
Anf-01 vi.ii.xiii Pg 4
Gen. xxv. 23.
You ought to understand who was Isaac, who Rebecca, and concerning what persons He declared that this people should be greater than that. And in another prophecy Jacob speaks more clearly to his son Joseph, saying, “Behold, the Lord hath not deprived me of thy presence; bring thy sons to me, that I may bless them.”1633 1633
Anf-01 ix.vi.xxii Pg 5
Rom. ix. 10–13; Gen. xxv. 23.
From which it is evident, that not only [were there] prophecies of the patriarchs, but also that the children brought forth by Rebecca were a prediction of the two nations; and that the one should be indeed the greater, but the other the less; that the one also should be under bondage, but the other free; but [that both should be] of one and the same father. Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, “Jacob have I loved, but Esau have I hated.”4117 4117
Anf-03 iv.ix.i Pg 15
See Gen. xxv. 21–23, especially in the LXX.; and comp. Rom. ix. 10–13.
Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world1134 1134 Sæculi.
attained the knowledge of divine mercy: beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”1135 1135
Anf-03 iv.xi.xxvi Pg 4
Gen. xxv. 22, 23.
though her child-bearing is as yet remote, and there is no impulse of (vital) air. Behold, a twin offspring chafes within the mother’s womb, although she has no sign as yet of the twofold nation. Possibly we might have regarded as a prodigy the contention of this infant progeny, which struggled before it lived, which had animosity previous to animation, if it had simply disturbed the mother by its restlessness within her. But when her womb opens, and the number of her offspring is seen, and their presaged condition known, we have presented to us a proof not merely of the (separate) souls of the infants, but of their hostile struggles too. He who was the first to be born was threatened with detention by him who was anticipated in birth, who was not yet fully brought forth, but whose hand only had been born. Now if he actually imbibed life, and received his soul, in Platonic style, at his first breath; or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother’s heel;1688 1688
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii.
Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur.
in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
Treasury of Scriptural Knowledge, Chapter 8
VERSE (6) - :14; 23:14 1Sa 13:3; 14:1,6,15 2Ch 17:2 Ps 18:34-46
