The Ways Of Brothers

Fratres enim sumus... Tribus enim modis in Scriptura sancta fratres vocantur: natura, sicut Jacob et Isaac: cognatione, sicut Abraham et Lot; Lot enim filius fuerat fratris sui Aran: gente, sicut omnes Judaei fratres dicuntur, dicente lege: Si attenuatus frater tuus Hebraeus vendiderit se tibi. Et attendendum quanta cura concordiae sancto viro fuerit propter quam custodiendam optionem dedit Lot, ut aut ipse pergeret illo remanente aut certe, si ipse alibi vellet recedere, ipse ibi maneret. Remigius Antissiodorensis, Commentarius In Genesim, Caput XIII Source: Migne PL 131.83b

For we are brothers... 1 Brothers are spoken of in three ways in Sacred Scripture: by nature, as Jacob and Isaac; by relation, as Abraham and Lot, for Lot was the son of his brother Aran; and by people, as all the Jews are brothers, with the law saying: 'If your Hebrew brother falls into poverty and sells himself to you...' 2 And let it be noted how much care there is in this holy man for peace, because of which he gives the choice to Lot, that either he will go and Lot will remain, or if Lot wishes to go elsewhere, he will remain. Remigius of Auxerre, Commentary On Genesis, Chapter 13 1 Gen 13.8 2 Levit 25.23

Two Cities

Cognovit autem Cain uxorem suam, et concepit, et peperit Henoch, et aedificavit Cain civitatem Quid ergo sibi per figuram vult, quod impiorum progenies civitatem in ipsa mundi origine construxit? Nisi quod noveris impios in hac vita esse fundatos, sanctos vero hospites esse et peregrinos. Unde et Abel tanquam peregrinus in terris, id est, populus Christianus non condidit civitatem. Superna enim est sanctorum civitas, quamvis hic pariat cives, in quibus peregrinatur, donec regni ejus tempus adveniat. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Genesin, Caput VI Source: Migne PL 83.227a

Cain knew his wife, and she conceived and gave birth to Henoch, and Cain built a city. 1 What, then, does he wish to convey with this figure, that the offspring of the wicked built a city at the beginning of this world? What but that you understand that the wicked are established in this life and the holy are as guests and passers by. Whence Abel also was a wanderer on the earth, that is, the Christian people have not founded a city here. For the city of the holy is above, 2 although it brings forth citizens here, among whom it wanders about, until the time of its kingdom shall come. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Genesis, Chapter 6 1 Gen 4.17 2 Heb 12.22-24, Apoc 21.2-4

Cain's Grief

ΕΡΩΤ ΚΜΑ’ Εἰ ἐλυπήθη Κάϊν μὴ δεχθέντων τῶν παρ' αὐτοῦ προσενεχθέντων, δῆλον ὅτι μετεμελήθη· τῶν γὰρ μεταμελουμένων ἡ λύπη. Ἠνίασεν αὐτὸν οὐχ ἡ αὐτοῦ πλημμέλεια, ἀλλ' ἡ τοῦ ἀδελφοῦ εὐπραξία. Τοῦτο γὰρ καὶ ὁ Ἀκύλας ᾐνίξατο· ἔφη δὲ οὕτως, Καὶ ὀργίλον τῷ Κάϊν σφόδρα, καὶ ἔπεσε τὸ πρόσωπον αὐτοῦ. Καὶ εἶπε Κύριος πρὸς Κάϊν, Εἰς τί τὸ ὀργίλον σοι. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.143b

Question 41 If Cain grieved because his offerings were not accepted, therefore he was penitent, for penitence is sorrowful. He was not anguished because of his own fault, but because of the good of his brother. To this Aquila alludes when he translates it in this way: 'And Cain was gravely angered, and he cast down his face. And the Lord said to Cain, 'Why are you angry?' 1 Theodoret of Cyrrhus, Questions On Genesis 1 Gen 4.5-6

Gifts And Offerings

Respexit Dominus ad Abel et ad munera eius... Sed quaeri potest quare Deus respexit ad munera Abel, ad Cain vero munera non respexit? Nunquid enim plus placet peculiaris hostia quam sacrificium Deo de fructibus? Sed sciendum quia Deus plus mentes offerentium, quam id quod offerebatur, attendit, et ideo respexit, id est, acceptum habuit et placuit illi munus ejus. Potest et aliud dici, quia avaritia detestatus est in labore Cain. Sunt enim quidam qui plus justo desudant in laborando, non tantum ut habeant sufficientiam, sed ut superflua quaeque et minus necessari congregent. Hunc laborem superfluum vidit Deus in Cain et ideo ad munus ejus non respexit. Ars vero pastoralis simplex est et innocua, quam post Abel sancti Patres habuisse leguntur. Remigius Antissiodorensis, Commentarius In Genesim, Cap IV Source: Migne PL 131.68d-69a

The Lord looked on Abel and his gift... 1 But one may ask: why did God look on the gifts of Abel but not on the gifts of Cain? Shall it be that the offering of one's own animals is more pleasing to God than a sacrifice of fruits? But it must be understood that God looks more on the mind of those who offer, than what is offered, and therefore He looked on, that is, he accepted and was pleased, by his gift. It is possible to say something else, that the avarice that was in the labour of Cain was detested. For there are some who toil more in their labour than the righteous man, so that they might not only have what is sufficient, but that they even gather to themselves what is superfluous and quite unneeded. God sees this superfluous labour in Cain and therefore He does not look on his gift. The art of the shepherd is simple and harmless, which one reads that the holy patriarchs possessed after Abel. Remigius of Auxerre, Commentary On Genesis, Chapter 4 1 Gen 4.4

Water And Trees

Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem quem formaverat. Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave... Ergo paradisus est plurima ligna habens, sed ligna fructifera, ligna plena succi atque virtutis, de quibus est: Exultabunt omnia ligna silvarum; ligna semper florentia viriditate meritorum, sicut illud lignum quod plantatum est secus decursus aquarum, cujus folium non defluet; quia totus in eo fructus exuberat. Hic ergo paradisus est. Locus autem ejus in quo est plantatus, voluptas dicitur. Unde et sanctus David ait: Ex torrente voluptatis tuae potabis eos. Legisti enim: Quia fons procedit ex Eden, qui rigat paradisum. Haec igitur sanctorum ligna, quae plantata sunt in paradiso, quasi profluvio quodam torrentis spiritus irrigantur. De quo etiam alibi ait: Fluminis impetus laetificat civitatem Dei. Est autem civitas illa quae sursum est Hierusalem libera, in qua diversa sanctorum merita pullularunt. Sanctus Ambrosius Mediolanensis, De Paradiso, Caput I Source: Migne PL 14.276a-b

And the Lord God had planted a paradise of pleasure from the beginning, in which He placed the man whom He had made. And from the ground the Lord God brought forth all manner of trees, fair to behold, and pleasant to eat... 1 Therefore paradise has many trees, but they are fruit bearing trees, trees full of vigour and virtue, concerning which it is said, 'Every tree of the wood shall exult.' 2 They are trees that are always flourishing with the bloom of merits, just like that tree which has been planted by the flowing waters, whose leaf does not fall, 3 because its every fruit comes forth in abundance. Here, then, is paradise. And this place which he planted is named 'delight,' whence the holy David says: 'From the stream of your delight you give them drink.' 4 And you read that a fount comes out of Eden which waters paradise. 5 These, then, are the trees of holy people, who have been planted in paradise, which are, as it were, watered by the flood of the rushing Spirit. Concerning which it is said elsewhere, 'The current of the river gives joy to the city of God.' 6 And that city is the free Jerusalem on high, 7 in which the various merits of the holy spring forth. Saint Ambrose, On Paradise, Chapter 1 1 Gen 1.8-9 2 Ps 95.12 3 Ps 1.3 4 Ps 35.9 5 Gen 2.10 6 Ps 45.5 7 Galat 4.26

Understandings Of Man

Tribus modis hominem Scriptura appellat: Per naturam, ut Faciamus hominem; per culpam, ut Vos sicut homines moriemini; per infirmitatem, ut Maledictus qui confidit in homine. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit LXXVI De triplici hominis acceptione Source: Migne PL 177.848b

There are three ways in which Scripture names man. According to nature, as with 'Let us make man.' 1 According to fault, as 'You shall die like men.' 2 According to weakness, as 'Cursed is he who puts his trust in man.' 3 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 76, On The Threefold Understanding of Man 1 Gen 1.26 2 Ps 81.7 3 Jerem 17.5

Paradise Lost And Gained

ΕΡΩΤ ΚΔ’ Τι δήποτε τὸν παράδεισον ἐφύτευσεν ὁ Θεὸς μέλλων ἐκεῖθεν τὸν Ἀδαμ διὰ τὴν ἁμαρτίαν εὐθὺς ἐξορίζειν; Πρῶτον οὐκ ἀνέχεται ἐκ προγνώσεως κατακρῖναι ὁ δεσπότης Θεός. Διὸ καὶ τὴν παράβασιν προορῶν, τῶν ἀγαθῶν αὐτῷ μεταδέδωκεν. Ἔπειτα καὶ γνῶναι αὐτὸν τὰς θείας δωρεὰς ἠβουλήθη· ἵνα τούτων στερηθεὶς μισήσῃ τὴν ἁμαρτίαν, ὡς τοσούτων αὐτὸν γυμνώσασαν ἀγαθῶν. Πρὸς δὲ τούτοις, ἔδει τὸν δίκαιον ἀγωνοθέτην τοῖς τῆς ἀρετῆς ἀθληταῖς προθεῖναι τῆς νίκης τὰ ἆθλα. Οὗ δὴ χάριν καὶ περὶ τῆς βασιλείας ἔφη· Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε τὴν ἠτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.121c

Question 24 Why did God plant the paradise from which he was soon going to expel Adam because of sin? 1 Firstly God is not accustomed to condemn from foreknowledge, whence foreseeing the transgression of Adam, He yet gave good things to him. He wished the man to know of the Divine benefactions so that being stripped of them he would deplore sin as that which had deprived him of such goods. Besides it befits the righteous athlete that he should exert himself in the virtues so that he might come to the rewards of victory. 2 Regarding which it is said of the kingdom, 'Come, blessed of my Father, and possess the kingdom which was prepared for you from the beginning of the world.' 3 Theodoret of Cyrrhus, Questions On Genesis 1 Gen 2.8 2 1 Cor 9.24-25 3 Mt 25.34

Light And Darkness

Et lux in tenebris lucet, cum peccatores fecit vera cognoscere. Et tenebrae eam non comprehenderunt: quia infidelitatis tenebris obcaecati non cognoscunt: Genesis primo: Tenebrae erant super faciem abyssi, id est, infidelitas in facie cordis humani. Unde ad Ephesios quinto: Fuistis aliquando tenebrae, nunc autem lux in Domino; primae Ioannis primo: Deus lux est, et tenebrae in eo non sunt ullae. Si dixerimus, quoniam societatem habemus cum eo et in tenebris ambulamus; mentimur et veritatem non fecimus. Et per hoc eliditur error ille, qui posuit, omnia esse a fortuna, et non esse providentiam, nec Deum cognoscere acta nostra. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p249

'The light shines in the darkness,' 1 when it tries to make sinners know the truth. 'And the darkness was not able to grasp it,' since being blinded with the darkness of faithlessness they did not know. In the first chapter of Genesis, 'Darkness was on the face of the abyss,' 2 that is, faithlessness on the face of the human heart. Whence in the fifth chapter of Ephesians: 'You were once in darkness, now you are light in the Lord.' 3 In the first chapter of the first letter of John, 'God is light and there is no darkness at all in Him. If we say that we have a relationship with Him and we walk in darkness, we lie and do not do what is true.' 4 And with this that error is crushed down which has claimed that everything is by chance, and there is no providence, nor does God know our deeds. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.5 2 Gen 1.2 3 Ephes 5.8 4 1 Jn 1.5-6

Birth And Grace

ΕΡΩΤ ΟΕ' Διατί τῶν πατριαρχῶν αἱ γυναῖκες στεῖραι; Καὶ γὰρ Σὰῥῥα στεῖρα, καὶ ἡ Ῥεβέκκα ὡσταύτως, καὶ ἡ Ῥακὴλ μέντοι, καὶ ἡ Λεία. Ἰδὼν γὰρ, φησὶ, Κύριος, ὅτι μισεῖται ἡ Λεία, ἀνέῳξε αὐτῆς τὴν μήτραν.; Τὸ Ἰσρατηλιτικὸν συστῆσαι γένος βουληθεὶς ὁ Θεὸς, δείκνυσιν οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς χάριτος φιλοτιμίαν τὴν πολυγονίαν δεξάμενον. Ταύτης δὲ τῆς κηδεμονίας ἐκεῖνο τὸ γένος τετύχηκεν, ἐπειδήπερ ὁ Δεσπότης Χριστὸς, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἐκεῖθεν ἔμελλε τὸ κατὰ σάρκα βλαστήσειν. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.185c

Question 75 Why were the wives of the patriarchs sterile? For Sarah was sterile, and Rebecca also, similarly Rachel and Leah. 'For the Lord, seeing that Leah was despised, opened her womb.' 1 Wishing to commend the race of Israel, God shows that it is not by natural succession but by grace that the reception of honourable fecundity comes about. And this race obtained this care because The Lord Christ, the Only Begotten Son, would be born from it according to the flesh. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 29.31

The Medicine Of Death

ΕΡΩΤ Μ’ Τι ἐστι τὸ Ἰδου γέγονεν Ἀδὰμ ὡς εἰς ἐξ ἡμῶν; Ἐπειδὴ διάβολος εἶπεν, Ἔσεσθε ὡς θεοὶ, γινωσκοντες καλὸν καὶ πονηρὸν, ἐδεξατο δὲ τοῦ θανάτου τὸν ὄρον τὴν ἐντολὴν παραβὰς, εἰρωνικῶς τοῠτο εἴρηκεν ὁ τῶν ὅλων Θεὸς, δεικνὺς τῆς διαβολικῆς ἐπαγγελίας τὸ ψεῦδος. Μεταλαβεῖν δὲ αὐτὸν τοῦ καρποῦ τοῦ ξύλου τῆς ζωῆς διεκώλυεν· οὐ φθονῶν αὐτῷ τῆς ἀθανάτου ζωῆς, ἀλλὰ τῆς ἁμαρτίας ἐπέχων τὸν δρόμον. Ἰατρεία τοίνυν ὁ θάνατος, οὐ τιμωρία ἐστιν. Ἐπέχει γὰρ τῆς ἁμαρτίας τὴν ὁρμήν. Ὁ γαρ ἀποθανὼν, φησὶ, δεδικαίωται ἀπὸ τῆς ἁμαρτίας. Καταντικρὺ δὲ τοῦ παραδείσου διάγειν αὐτὸν προσέταξεν· ἵνα τῆς ἀλύπου βιοτῆς εἰς μνήμην ἐρχόμενος, μισῇ τὴν ἁμαρτίαν, ὡς πρόξενον τῆς ἐπιπόνου ζωῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Γένεσιν Source: Migne PG 80.137b

Question 40 Why was it said, 'Behold, Adam has become one like us'? 1 Since the devil said, 'You shall be like gods, knowing good and evil,' 2 and Adam received the sentence of death because he transgressed the commandment, the God of all things spoke ironically, exposing the lie of the diabolic promise. God did not prohibit him from taking from the tree of life because He begrudged man eternal life, but that He might restrain him from the way of sin. Therefore death is a medicine and not a punishment, for it curbs the drive to sin. 'For he that is dead is justified from sin.' 3 Then God commanded Adam to go out from the region of paradise, so that in sorrow he might recall to his memory the loss of his former life, and in hatred of it drive out sin, which is the author of his toil and his wretched life. Theodoret of Cyrrhus, Questions On Genesis 1 Gen 3.22 2 Gen 3.5 3 Rom 6.7

The Staff And The Serpent

ΕΡΩΤ Θ' Διατί πρῶτον σημεῖον δέδωκε τῆς ῥαβδου τὴν εἰς ὄφιν μεταβολὴν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ῶν ὠμότητι κατὰ τῶν Ἐβραίων ἐχρήσατο, καὶ τὸ θεοειδὲς θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι' ἦς αὐτὸν ἐμαστίγωσεν, εἰς ὄφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θηριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. Καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· Ἔχθραν θήσω ἀναμέσον σοῦ καὶ ἀναμέσον τῆς γυναικὸς. καὶ τὰ ἐξῆς. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Ἐξοδον Source: Migne PG 80.232b-c

Question 9 Why for the first sign did God change the staff into a serpent? 1 Because the Pharaoh, though of a rational nature, savagely used this to oppose the Hebrews, and thus he turned what was Divine in himself into a monster. Therefore God commanded the staff, by which he would strike him, to turn into a serpent, for a reproach of his savagery and declaration of his malevolence. For even this is added to the curse of the serpent: 'I shall place enmity between you and the woman,' and the rest. 2 Theodoret of Cyrrhus, Questions On Exodus 1 Exod 7.8-10 2 Gen 3.15

The Cherubim And The Blade

Et collacavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitae Cherubim namque plenitudo scientiae interpretatur. Framea vero versailis, posita ad custodiendam viam ligni vitae, temporales poenae intelliguntur. Nemo enim potest pervenire ad arborem vitae, nisi per has duas res, tolerantiam scilicet molestiarum et scientie plenitudinem, id est, per charitatem Dei et proximi. Plenitudo enim legis charitas est. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Genesin, Caput III Source: Migne PL 83.222c-223a

And He set the Cherubim before the garden of delight, with a sword of fire, that turned this way and that for the guarding of the way to the tree of life. 1 The name of Cherubim is interpreted as 'fullness of knowledge.' But the turning blade that is placed for the guarding of the way to the tree of life is understood to be temporal suffering. For no one is able to come to the tree of life, unless through these two things, obviously endurance of troubles and the fullness of knowledge, that is, through the love of God and neighbour, for the fullness of the Law is love. 2 Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Genesis, Chapter 3 1 Gen 3.24 2 Rom 13.10

Growing And Multiplying

Dixitque ei: Ego Dominus omnipotens: Cresce et multiplicare; gentes et populi nationum erunt ex te; reges de lumbis tuis egredientur; terramque quam dedi Abraham et Isaac, dabo tibi et semini tuo post te; et recessit ab eo. Haec promissio ad spirituale semen Jacob pertinet, sicut de Abraham ante jam dictum est. Omnes enim qui supplantant vitia, et veterem hominem cum acitbus ejus deponunt, mentisque suae oculos ad videndum Deum intentos habent, rite ad Jacob pertinent, cujus fidem et actus imitantur; regesque de lumbis ejus egredientar, hoc est sancti, qui vere reges dicuntur, eo quod veraciter secundum Dei voluntatem semetipsos ac sibi subditos regunt. De ejus semine spirituali, hoc est fidei imitatione in bonis operibus fecundantur. Rabanus Maurus, Commentariorum In Genesim, Liber III, Caput XXIII Source: Migne PL 107.616c-d

And He said to Jacob, 'I am the Lord Almighty. Grow and multiply. Nations and peoples of the nations shall come from you. Kings shall come forth from your lions, and the land I gave to Abraham and Isaac, I shall give to you and your seed after you.' And He withdrew from him. 1 This promise pertains to the spiritual seed of Jacob, as it was spoken to Abraham previously. For all who overthrow vices and cast down the old man with his acts, and have the eyes of the soul intent on seeing God, rightly belong to Jacob, and they imitate his faith and deeds. And kings shall come forth from his lions, that is, saints, who rightly are named kings, because more correctly, according to the will of God, they rule themselves and those below them. Concerning his spiritual seed, it is by the imitation of faith they are made fruitful in good works. Rabanus Maurus, Commentary On Genesis, Book 3, Chapter 23 1 Gen 35.11-12

The Church And The Devil

Inimicitias ponam inter te et mulierem et semen tuum. Mulierem, hic Ecclesiam dicit, cui diabolus contrarius est. Semen vero mulieris bona opera sunt Ecclesiae, semen serpentis, opera omnis iniquitatis. Haec est enim mulier illa, de qua Joannes in Apocalipsi dicit, quod eam draco perseqeretur, volens eam devorare, postquam etiam fluvium ex ore euo emisit, quia persecutionem gentium contra Ecclesiam suscitavit. Ipsa conteret caput tuum. Id est, Ecclesia conteret caput tuum, id est, initium malae voluntatis, antequam ad opus prorumpat. Unde et in psalmo beatus dicitur qui parvulus Babylonis tenuerit, et ad petram alliserit. Parvuli Babylonis est initium peccati et orgio malae voluntatis. Hi sunt parvuli confusionis qui, antequam proficient, allidendi sunt ad petram, id est Christum. Remigius Antissiodorensis, Commentarius In Genesim, Caput III Source: Migne PL 131.66b-c

I shall set hostility between you and the woman and your seed. 1 'The woman,' he speaks of the Church, against which the devil is hostile. But the seed of the woman is the good works of the Church, and the seed of the serpent is every work of wickedness. Indeed this is the woman of whom John speaks in the Apocalypse, that the dragon shall persecute her, wishing to devour her, and later he pours forth a river from his mouth, because he stirs up the persecution of the Gentiles against the Church. 2 'She shall crush your head.' 1 That is, the Church 'shall crush your head,' that is, the beginning of evil desires, before they burst forth into deeds. Whence it is said in the Psalm: 'Blessed is he who takes hold of one of the little ones of Babylon, and smashes it against a rock.' 3 The little ones of Babylon are the beginning of sin and the source of evil desire. These are the little ones of confusion who before they come forth should be smashed against the rock which is Christ. Remigius of Auxerre, Commentary On Genesis, Chapter 3 1 Gen 3.15 2 Apoc 12.13 3 Ps 136.9

The Mountain And The City

Dixitque Lot ad eos : Quaeso, domine mi, quia invenit servus tuus gratiam coram te, et magnificasti misericordiam tuam quam fecisti mecum, ut salvares animam meam, nec possum in monte salvari, ne forte apprehendat me malum, et moriar: est civitas hæc juxta, ad quam possum fugere, parva, et salvabor in ea: numquid non modica est, et vivet anima mea? Est civitas parva. Id est, Segor quae antea Bale dicebatur secundum quod dixit: Est civitas parva, quae vocata est Segor, id est parvula. Mystice mons celsitudinem virtutum, significat ad quem nos angelus cohortatur, dicens: In montem salvum te fac, sicut verbi gratia est contemptus omnium facultum. Ad quem perfectionem Dominus invitat dicens: Si vis perfectus esse, vade, et vende omnia quae habes, et da pauperibus, et veni, sequere me, et habebis thesaurum in caelo. Qui vero se viderit ad hunc montem non posse conscendere, melius est ut in Segor, hoc est, in parvula remaneat, contentus laicali vita et communi conversatione, quam post arreptum virtutis montem ad humilia, id est ad saecularia redeat. Virginitas quoque celsissimus mons est ad quem doctor gentium hortatur, dicens: Bonum est homini, si sic permanserit sicut et ego. Hortatur ergo angelus Lot ut ad hunc montem conscendat, fugiens incendia libidinum. Sed qui se viderit hoc non posse servare descendat ad Segor, hoc est, utatur legitimo conjugio, quia melius mediocri bono uti quam per abrupta libidinum praecipitari. Unde et Dominus apostolis dicentibus: Si sic est causa uxoris, non expedit nubere, respondit: Non omnes capiunt verbum hoc, sed quibus datum est: qui potest capere, capiat. Et Apostolus: Propter fornicationem, inquit, unusquisque suam uxorem habeat. Remigius Antissiodorensis, Commentarius In Genesim, Caput XIX Source: Migne PL 131.92a-c

And Lot said to them: 'I beg, my Lord, since your servant has found favour before you, and you have magnified your mercy which you showed to me, that you save my soul. I cannot go up the mountain and be saved, lest some evil seize me and I perish, but there is a city close by to which I can flee, a little city, and I shall be saved there. Is it not small, and shall my soul not live?' 1 'A little city.' That is, Segor, which was also called Bale, according to which he said. 'There is a little city which is called Segor,' that is, small. Spiritually the mount is the height of the virtues, signifying that to which the angel exhorts us, saying, 'On the mountain save yourself,' which for the sake of a word is contempt of things here. To which perfection the Lord invites us, saying: 'If you will be perfect, go, and sell what you have, and give it to the poor, and come, follow me, and you shall have treasure in heaven.' 2 But he who sees that he is not able to ascend this mountain, it is better that he should dwell in Segor, that is, in little things, content with the lay life and common intercourse, and so after considering the mountain of virtue he returns to humble things, that is, the world. Virginity is also a heavenly mountain to which the teacher of the Gentiles exhorts us, saying, 'It is good for a man if he shall remain as I am.' 3 Therefore the angel tells Lot to go up the mountain that he might flee the fire of lust. But he who looks on himself as one who cannot do this, he goes down to Segor, that is, he makes use of lawful marriage, because a lesser good is better than to be suddenly cast into lust. Whence when the Apostles said: 'If this is the case with a wife, it does not profit to marry,' the Lord answered: 'Not everyone can receive this word, but to those it is given. He who is able, let him do it.' 4 And the Apostle says: 'Because of fornication let each man have his own wife.' 5 Remigius of Auxerre, Commentary On Genesis, Chapter 19 1 Genes 19.18-20 2 Mt 19.21 3 1 Cor 7.8 4 Mt 19.10-12 5 1 Cor 7.2

The Serpent And The Woman

Non autem inimicitiae ponuntur inter ipsum et virum, sed inter ipsum et mulierem. Numquid quia viros non decipit et tentat? Sed manifestum est quod decipit. An quia ipsum Adam non decepit, sed mulierem eius? Sed numquid propterea non est inimicus eius, ad quem pervenit per mulierem suam illa deceptio, maxime quia de futuro iam dicitur: Inimicitias ponam inter te et mulierem? Si autem quod non deinceps decepit Adam, nec ipsam Evam deinceps decepit. Quare ergo ita dicitur, nisi quia hic manifeste ostenditur non posse nos a diabolo tentari, nisi per illam animalem partem, quae quasi mulieris imaginem vel exemplum in uno ipso homine ostendit, de qua superius iam multa diximus? Quod autem etiam inter semen diaboli, et semen mulieris ponuntur inimicitiae, significatur semine diaboli perversa suggestio; semine autem mulieris, fructus boni operis, quo perversae suggestioni resistit. Et ideo observat ipse plantam mulieris, ut si quando in illicita labitur delectatio, tunc illam capiat: et illa observat caput eius, ut eum in ipso initio malae suasionis excludat. Sanctus Augustinus Hipponensi, De Genesi Contra Manichaeos, Liber Secundus, Caput XVIII Source: Migne PL 34.210

But hostility was not set between the serpent and the man but between it and the woman. 1 Is it that he does not deceive and tempt men? It is manifest that he does deceive them. But he did not deceive Adam though he did deceive his woman? But is he not his enemy to whom deception came through his woman, especially because concerning the future it is now said: 'I shall place hostility between you and the woman?' But if he did not deceive Adam, then he did not deceive Eve. Why therefore is it said, unless that it manifestly shows that it is not possible for us to be tempted but through our animal parts, which is shown by the image or example of the woman to the one man, concerning which we have spoken much above? Because that hostility which is placed between the seed of the devil and the seed of the woman shows that the seed of the devil is perverse suggestion, but the seed of the woman is the fruit of good works, which resists perverse suggestion. And therefore he observes the heel of the woman, that if there is any time delight falls into forbidden things, then it seizes her, and she observes its head, that she stop him at the beginning of his wicked persuasion. Saint Augustine of Hippo, On Genesis Against the Manichees, Book 2, Chap 18 1 Genes 3.15

Doubt And Error

Dominus dixit: in quacumque die comederis ex eo morte morieris. Mulier dixit: Ne forte moriamur. Diabolus dixit: Nequaquam moriemini. Dominus affirmavit, mulier dubitavit diabolus negavit. Qui ergo dubitavit, ab affirmante recessit, et neganti appropinquavit. Si mulier non dubitasset, forte diabolus non negasset. Sed dedit audaciam, quae incohavit malitiam. Hugo De Sancte Victore, Miscellanea, Liber I, Tit LXXXIX, De Dei, mulieris, et diaboli, de mortis incurrenda assertione Source: Migne PL 177.520a-b

The Lord said, 'On whatever day you shall eat of it, you shall die the death.' The woman said, 'Lest perhaps we shall die.' The devil said, 'You shall not die.' 1 The Lord asserted, the woman doubted, the devil denied. Therefore he who has doubted has withdraw from assertion and come near denial. If the woman had not doubted, perhaps the devil would not have denied. But he became bold when the woman began to err. Hugh Of Saint Victor, Miscellanea, Book 1, Chap 89, On God, the Woman, and the Devil, and the Assertion of Impending Death 1 Gen 2.17, 3.3-4

The Order Of Temptations

Nota, quod Lucas ponit istam tentationem ultimam, et tentationem de monte secundam, quod videtur magis secundum historiam esse. Natura enim exigit, quod diabolus tentet prius de concupiscentia carnis, deinde de concupiscentia exteriorum, tandem de superbia bonae vitae. Sed Matthaeus refert secundum hoc, quod in Adam factae sunt, et per eas victus est, ut in eodem ordine quo homo prius est victus, secundus Adam vicisse ostendatur. Dicitur enim Adam prius tentatus per gulam, dum dicitur: Et videns lignum, quod esset pulchrum visu, et ad vescendum suave; postea per inanem gloriam, dum dicitur: Eritis sicut dii, Quod superbia erat, transire scilicet ultra se, et velle Domino suo parificari; denique, per avaritiam, dum dicitur: Scientes bonum et malum. Tam bene est enim avaritia cupiditas scientiae, sicut pecuniae, et iste ordo factus est tunc secundum hoc quod diabolo convenientius visum est. Postquam vero corrupta est natura, alius ordo supradictus a natura constitutus est. Prius per concupiscentiam carnis, deinde exteriorum, etc. In Adam enim nullus ordo naturaliter erat, cum nullam concupiscentiam sentiret. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IV Source: Migne PL 162.1272d-1273b

Note that Luke puts the second temptation in Matthew last, and the temptation on the mountain second, which seems to be more in line with the history. 1 For nature demands that the devil first test us with the desires of the flesh, and then with the desire for exterior things, and finally concerning the pride of the good life. But Matthew refers to it in his way, because so it was done to Adam and in that way he was conquered. So in the same order that the first man was overthrown, it is revealed that the second Adam overthrew. For it is said that Adam was first tempted by greed, when it is said, 'And seeing the tree, which was fair to look at, and sweet for the eating...' Then after by vainglory, when it is said, 'You shall be like Gods,' because it was by pride that he would pass beyond himself and wish to be equal to the Lord. And finally through avarice, when he said, 'Knowing good and evil.' 2 For it is well done that avarice is a desire for knowledge, just as for money. And thus it is set down in such an order so that the devil is more appropriately exhibited. However after nature was corrupted, the other order mentioned is established by that nature. First is the desire of the flesh, then for exterior things, and so on. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 4 1 Lk 4.3-13, Mt 4.3 2 Genes 3.5-6

Faith And Salvation

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ... Ἐπειδὴ γὰρ ἡ σύμπασα γῆ τὴν ὁδὸν αὐτῆς διέφθειρε, καθὰ γέγραπται, καὶ ἀπονένευκεν ἡ καρδία τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος, κατακλυσμὸν τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐπηφίει Θεὸς, οἶόν τινα κῆπον ὑλομανήσαντα καὶ κεχερσωμένον ἀνακτώμενος, καὶ φυτὸν ἐν αὐτῷ τηρήσας εὐγενὲς, τὸν πανάριστον Νῶε, ἵνα ἐξ αὐτοῦ τὸ γένος τὸ ἀνθρώπινον, εἰς ἑτέραν ὥσπερ ἀρχὴν μεταστοιχειούμενον, σώζηται πάλιν ἐπὶ τῆς γῆς. Πίστει οὖν χρηματισθεὶς Νῶε, κατεσκεύαζε τὴν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, εἰς ἤν ὀλίγαι, τουτέστιν ὀκτὼ ψυχαὶ διεσώθησαν δι' ὕδατος. Μία μὲν γὰρ ἐξενήνεκται θανάτου ψῆφος κατὰ πάντων τῶν ἐπὶ τῆς γῆς, πεπληθυμένης δηλονότι τῆς ἁμαρτίας καὶ εἰς ἀβουλητον ὀργὴν καλεσάσης τὸν Δημιουργόν. Ἀλλ' ἐσωζετο πανοικὶ δίκαιος ὤν ὁ Νῶε, πεπίστευκε γὰρ τῷ Θεῷ προστάττοντι κατασκευάσαι τὴν κιβωτόν. Καὶ βεβάπιστο μὲν σύμπασα γῆ, ἡ δὲ τοῖς ὕδασιν ἐπενήχετο, κυβερνήτην λαβοῦσα τὸν τῶν ὅλων σωτῆρα Θεόν· καὶ ἦν ἐν αὐτῇ λείψανον ἀνθρωπότητος ὁμοῦ γυναιξὶ καὶ τέκνοις. Ὁ πίστιν ἔχων τὸ καύχημα... Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.992a-b

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house... 1 Because the whole world was corrupt in His sight, as it is written, and He saw that the heart of man was inclined to evil works from its youth, 2 God brought the flood on the whole world, that He might renew the garden which once flourished and was made desolate, in the guarding of that most eminent tree, the celebrated Noah, that through him He might reorder the human race, as if with a better beginning, and so he was protected in the world. Therefore by faith, Noah, being warned, made the ark for the salvation of His family, in which a few, that is, eight souls, would be saved from the waters. For there was to be one common death for all those who dwelt on the earth, which was clearly full of sin and provoked the Lord to unavoidable anger. But the righteous Noah was saved along with his whole house, he who believed in God his protector and made the ark. Then the whole earth was submerged, and the ark alone floated on the waters, having as steersman the one saving God of all, and in it was the remnant of the human race, Noah and the wives and sons. He who, having faith, the glory... Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.7 2 Gen 6.12, Gen 8.21

Noah And Faith

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ· δι' ἧς κατέκρινε τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. Πίστει, φησὶ, χρηματισθεὶς Νῶε. Καθάπερ ὁ Υἱὸς τοῦ Θεοῦ περὶ τῆς ἑαυτοῦ παρουσίας διαλεγόμενος ἔλεγεν· Ἐν ταῖς ἡμέραις τοῦ Νῶε ἐγάμουν καὶ ἐγαμίσκοντο· οὕτω καὶ οὗτός φησιν. Εἰκότως δὲ αὐτοὺς οἰκείας εἰκόνος ἀνέμνησε· τὸ μὲν γὰρ ὑπόδειγμα τοῦ Ἐνὼχ πίστεως ἦν ὑπόδειγμα μόνον, τὸ δὲ τοῦ Νῶε καὶ ἀπιστίας. Αὕτη δέ ἐστιν ἀπηρτισμένη παράκλησις καὶ προτροπὴ, ὅταν μὴ μόνον οἱ πιστεύσαντες εὑρίσκωνται εὐδοκιμοῦντες, ἀλλὰ καὶ οἱ ἀπιστοῦντες τἀναντία πάσχοντες. Τί γάρ φησι; Πίστει χρηματισθεὶς Νῶε. Τί ἐστι τοῦτο; Προλεχθὲν ἦν αὐτῷ, φησί. Χρηματισμὸν δὲ τὴν προφητείαν καλεῖ· καὶ γὰρ ἀλλαχοῦ οὕτως εἶπε· Καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος· καὶ πάλιν· Καὶ τί λέγει ὁ χρηματισμός; Ὁρᾷς τοῦ Πνεύματος τὸ ἰσότιμον; ὥσπερ γὰρ ὁ Θεὸς χρᾷ, οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον. Τίνος δὲ ἕνεκεν οὕτως εἶπεν; Ἵνα δείξῃ ὅτι ὁ χρηματισμὸς προφητεία ἐστί. Περὶ τῶν μηδέπω βλεπομένων, φησί· τουτέστι, τοῦ ὑετοῦ· Εὐλαβηθεὶς κατεσκεύασε κιβωτόν. Ὁ μὲν λογισμὸς οὐδὲν τοιοῦτον ὑπέβαλλεν· ἐγάμουν γὰρ καὶ ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς, σημεῖα οὐκ ἦν· ἀλλ' ὅμως ἐφοβήθη ἐκεῖνος· διὸ καὶ οὕτως εἶπε· Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Πῶς; ∆ι' ἧς κατέκρινε τὸν κόσμον. Ἔδειξεν αὐτοὺς ἀξίους ὄντας κολάσεως, οἵ γε οὐδὲ διὰ τῆς κατασκευῆς ἐσωφρονίζοντο. Καὶ τῆς κατὰ πίστιν, φησὶ, δικαιοσύνης ἐγένετο κληρονόμος· τουτέστιν, ἀπὸ τούτου δίκαιος ἐφάνη, ἀπὸ τοῦ πιστεῦσαι τῷ Θεῷ. Τοῦτο γὰρ ψυχῆς ἐστι γνησίως πρὸς αὐτὸν διακειμένης, καὶ μηδὲν πιστότερον τῶν αὐτοῦ ῥημάτων εἶναι κρινούσης, ὡσπεροῦν ἡ ἀπιστία τοὐναντίον. Ἡ δὲ πίστις εὔδηλον ὅτι δικαιοσύνην ἐργάζεται. Ὥσπερ ἡμεῖς ἐχρηματίσθημεν περὶ γεέννης, οὕτω κἀκεῖνος. Καίτοι γε ἐγελᾶτο τότε, καὶ ὠνειδίζετο καὶ ἐχλευάζετο· ἀλλ' ὅμως πρὸς οὐδὲν τούτων εἶδε. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ὁμιλια ΚΓ' Source: Migne PG 63.159-160

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house, by which he condemned the world, and became an heir of the righteousness which is by faith. 1 'By faith,' he says, 'Noah, being warned by God.' As the Son of God, speaking of His own coming, said, 'In the days of Noah they married and were given in marriage,' 2 therefore he here also speak to recall to them an appropriate image. For the example of Enoch was an example only of Faith, 3 but that of Noah, on the other hand, also of unbelief. And this is a complete consolation and exhortation, when not only believers find approval but the faithless suffer the opposite. For what does he say? 'By faith, Noah, being warned...' What is this? He says that it was foretold to him. But why does he call it a Divine communication? 4 For in another place it is also said that it was foretold to him by the Spirit, and again, what does the Divine communication say? 5 Do you see the equal dignity of the Spirit? For as God declares, so also does the Holy Spirit. But for what reason did He speak so? The Divine communication is shown to be a prophecy. Of things not yet seen, he says, that is, of the rain. '...made fearful, prepared an ark...' It was not reason that suggested anything like this, for they were marrying and being given in marriage, the air was clear, there were no signs of anything, but nevertheless Noah feared. He says, 'By faith, Noah, being warned by God of things not yet seen, being moved with fear, prepared an ark for the saving of his house.' And then how is it that '...by which he condemned the world?' He showed them to be worthy of punishment, since they were not made sensible even by this preparation. And it says he '...became an heir of the righteousness which is by faith,' which is that he was shown to be righteous by believing God. For this is a soul truly inclined to Him, which judges nothing more worthy of belief than His words, just as unbelief is its opposite. Faith, it is obvious here, works righteousness. For as we have been warned of hell by God, so he was, and yet at that time he was mocked, and he was despised and ridiculed, but he cared not at all for such things. Saint John Chrysostom, On Saint Paul's Letter to The Hebrews, from Homily 23 1 Heb 11.7 2 Luke 17.26-27 3 Heb 11.5, Gen 5.22 4 Lk 2.26 5 Rom 11.4