Ambrose of Milan — Commentary on Scripture

Genesis 9:5-6

Indeed, I will require your blood, and the blood of your souls from all beasts, and from the hand of man (Gen. IX, 5). He compared it to bestial malice, or rather even accumulated the wickedness of man beyond the ferocity of beasts, by saying: From the hand of the brother of man. Indeed, beasts have nothing in common with us in nature, and they are not bound by any brotherly right. If they harm humans, they harm them as strangers. They do not violate the laws of nature; they do not forget the bond of kinship. Therefore, a person sins more gravely if they plot against their brother. And the Lord promised that He would seek the blood of a man from the hand of his brother, saying: 'I will require the blood of a man from the hand of his brother.' Is not a brother someone whom a rational nature has brought forth from a certain womb, and the same mother's generation has joined us together? For the same nature is the mother of all humans, and therefore we are all brothers, generated from the same mother, and bound by the same right of kinship.

On Noah and the Ark, 26.94

Genesis 9:22-25

First of all, let us show great reverence to our parents, as we read in Genesis 9:25-27, that whoever was blessed by their father, was blessed, and whoever was cursed by their father, was cursed! Therefore, God has granted this grace to parents, so that the piety of their children may be provoked. Therefore, it is the duty of children to obey their parents. Honor your father, so that he may bless you.

On the Blessings of the Patriarchs, 1.1

Genesis 12:1

Abraham represents the mind. In fact Abraham signifies passage. Therefore, in order that the mind, which in Adam had allowed itself to run to pleasure and to bodily attractions, should turn toward the ideal form of virtue, a wise man has been proposed to us as an example to imitate. Actually Abraham in Hebrew signifies “father,” in the sense that the mind, with the authority, the judgment and the solicitude of a father, governs the entire person. This mind then was in Haran, that is, in caverns, subject to the different passions. For this reason it is told, “Go from your country,” that is, from your body. From this land went forth the one whose homeland is in the heavens.

ON ABRAHAM 2.1-2

Genesis 12:8

Where there is Bethel, that is, the house of God, there is also the altar. Where there is the altar, there is also the calling on the name of God. It is not by chance that he made such great progress. He hoped in the help of God. The athlete of God exercised and strengthened himself in adversity. He went into the desert.

ON ABRAHAM 1.2.6

Genesis 12:11-15

There came a famine, and so he went to Egypt. He knew that in Egypt the dissipation of youth was widespread, characterized by lust, impudent desires and unrestrained passions. He understood that among such men the modesty of his wife would be defenseless and that her beauty would be a danger for him. So he told his wife to say that she was his sister. By this we are taught that it is not so much beauty that one should seek in a wife, for this often leads to the death of the husband. In fact, it is not so much the beauty of the wife but her virtue and her seriousness that make a husband happy. Whoever desires the happiness of marriage should look not for a wealthy woman, who will not be held in check by the obligations of marriage. One looks not for one ornamented with jewels but with good manners. The wife who is conscious of being of a higher social level generally humiliates her husband. These things have a close connection with pride. Sarah was not richer in goods. She was not of more noble origin. Therefore she did not think her husband inferior but loved him as one of equal dign…

There came a famine, and so he went to Egypt. He knew that in Egypt the dissipation of youth was widespread, characterized by lust, impudent desires and unrestrained passions. He understood that among such men the modesty of his wife would be defenseless and that her beauty would be a danger for him. So he told his wife to say that she was his sister. By this we are taught that it is not so much beauty that one should seek in a wife, for this often leads to the death of the husband. In fact, it is not so much the beauty of the wife but her virtue and her seriousness that make a husband happy. Whoever desires the happiness of marriage should look not for a wealthy woman, who will not be held in check by the obligations of marriage. One looks not for one ornamented with jewels but with good manners. The wife who is conscious of being of a higher social level generally humiliates her husband. These things have a close connection with pride. Sarah was not richer in goods. She was not of more noble origin. Therefore she did not think her husband inferior but loved him as one of equal dignity. She was not held back by riches, by her parents, by her relatives, but she followed her husband wherever he went. She went to a foreign land; she declared herself to be his sister. She was willing, if necessary, to endanger her own modesty rather than the security of her husband. To safeguard her husband, she lied, saying that she was his sister out of fear that those who were seeking to ensnare her modesty would have killed him as a rival and defender of his wife. The Egyptians, in fact, as soon as they saw her, struck by her uncommon beauty, presented her to the king and treated Abraham with respect, honoring him as the brother of her who was pleasing to the king.

ON ABRAHAM 1.2.6

Genesis 12:17

This passage is a great witness and demonstration of the necessity of maintaining chastity, exhorting everyone to show himself chaste, not to long for the bed of another and not to seduce the wife of another, counting on the hope of not being discovered and of going unpunished. It exhorts all not to let themselves be tempted by neglect … or by a prolonged absence. God, the defender of marriage, is present. From him nothing remains hidden, nothing escapes him, and no one can make sport of him. God takes on the task of the absent husband and maintains the sentinels. Indeed, even without sentinels he surprises the guilty before he puts into action what he has premeditated. In the soul of each one, in the mind of all he recognizes the guilt. Adulterer, even if you have deceived the husband, you do not deceive God. Even if you have escaped from the husband, even if you have made sport of the judge of the tribunal, you do not escape from the judge of the whole world. He punishes with greater severity the injury that is done to the weak, the offenses done to an imprudent husband. In fact, t…

This passage is a great witness and demonstration of the necessity of maintaining chastity, exhorting everyone to show himself chaste, not to long for the bed of another and not to seduce the wife of another, counting on the hope of not being discovered and of going unpunished. It exhorts all not to let themselves be tempted by neglect … or by a prolonged absence. God, the defender of marriage, is present. From him nothing remains hidden, nothing escapes him, and no one can make sport of him. God takes on the task of the absent husband and maintains the sentinels. Indeed, even without sentinels he surprises the guilty before he puts into action what he has premeditated. In the soul of each one, in the mind of all he recognizes the guilt. Adulterer, even if you have deceived the husband, you do not deceive God. Even if you have escaped from the husband, even if you have made sport of the judge of the tribunal, you do not escape from the judge of the whole world. He punishes with greater severity the injury that is done to the weak, the offenses done to an imprudent husband. In fact, the injury is greater when the author rather than the guardian of the marriage is held in contempt and not taken into consideration.

ON ABRAHAM 1.2.7

Genesis 13:1

So Abraham left, taking with him his wife Sarah, which means “sovereign,” not “servant.” Therefore it was said to Abraham, “Listen to your wife Sarah.” In fact, she who is liberated from the slavery of sin obtains sovereignty, not servitude. Therefore a sound mind possesses sovereign virtue, which has dominion over the bodily senses, which is not subject, which has brought back everything from Egypt, which has not left there any of the norms that regulate her life. Such a mind is not clothed with intemperance or insolence or shameful immodesty. Nor is it lacking the veil of prudent wisdom, and it is clothed with modesty.

ON ABRAHAM 2.5.19

Genesis 13:2

“He was very rich,” as is natural for one who was not lacking in any good thing, who did not covet the goods of others, because he lacked nothing of what he would have wished to regard as his own. For this is what it means to be rich: to have what is sufficient to satisfy one’s own desires. Frugality has a measure. Richness does not. Its measure is in the will of the seeker. He was rich in cattle, in silver and gold. What does this mean? I do not think that the intention is to praise the riches of this world but the righteousness of this man. Thus I understand cattle to be the bodily senses, because they are irrational. Silver represents the word and gold the mind. Abraham was indeed rich, because he was in control of his irrational senses. Indeed, he tamed them and made them docile, so that they might participate in rationality. His word was radiant with the brightness of faith, purified by the grace of spiritual discipline. His mind was full of prudence. And this is why the good mind is compared with gold, because just as gold is more precious than other metals, so the good mind is…

“He was very rich,” as is natural for one who was not lacking in any good thing, who did not covet the goods of others, because he lacked nothing of what he would have wished to regard as his own. For this is what it means to be rich: to have what is sufficient to satisfy one’s own desires. Frugality has a measure. Richness does not. Its measure is in the will of the seeker. He was rich in cattle, in silver and gold. What does this mean? I do not think that the intention is to praise the riches of this world but the righteousness of this man. Thus I understand cattle to be the bodily senses, because they are irrational. Silver represents the word and gold the mind. Abraham was indeed rich, because he was in control of his irrational senses. Indeed, he tamed them and made them docile, so that they might participate in rationality. His word was radiant with the brightness of faith, purified by the grace of spiritual discipline. His mind was full of prudence. And this is why the good mind is compared with gold, because just as gold is more precious than other metals, so the good mind is the best part among those that make up the human substance. So the richness of the wise man consists in these three things: in sensation, in word and in mind. Their order establishes a gradation, as we read also in the apostle: “So faith, hope, love abide, these three; but the greatest of these is love.” The mind too, then, is the greatest, because it is the mind that grinds the spiritual grain to purify the senses and the word. The character of the wise man is preserved at every point.So it is that through the simple facts of Abraham’s life great doctrines are expounded and illustrated. Rich indeed is the one who enriches even the arguments of the philosophers, who would formulate their precepts on the basis of his conduct. It was his riches, then, that Scripture had brought to light.

On Abraham

Genesis 13:5

It remains to be seen if Lot too, his nephew, was rich as one who belonged to the same family. But Scripture says only that he had many cattle. In fact, the text reads, “Lot also, who went with Abraham, had flocks, herds and tents.” He had no silver, because he was not yet just; in fact, “the tongue of the just man is like silver purified by fire.” He had no gold, which was the possession of the one who saw the posterity of Christ, of whom it is written: “And his posterity shines like gold.” Abraham saw him, as the Lord testified when he said, “Abraham saw my day and rejoiced.” This is why he deserved to shine like gold and to have gold as his endowment.

On Abraham

Genesis 13:5

It is impossible for me to omit here a discussion of a question that has stumped even the more learned, namely, why the text is worded this way: “Lot also, who went with Abraham,” as though we were to understand that there was another Lot who did not go with him. And many believe the problem is as yet unresolved. So to satisfy these and at the same time to abide by the rule of Scripture, we would say that there is one person who takes on two roles, that in one and the same individual two things are signified. Numerically Lot is a single individual; virtually he is two. In fact, Lot, according to the Latin interpretation, means declinatio (“a deviation”). But one can deviate either from the good or from the bad. So when Lot deviated from the bad, that is, from error, from base and criminal behavior, he was joined to his uncle. When he deviated from the good, that is, from what is just, innocent, holy and sacred, he was joined to baseness. This is why it says, “now Lot too, who accompanied Abraham,” because he had not yet chosen Sodom, and he was not dwelling among those who are author…

It is impossible for me to omit here a discussion of a question that has stumped even the more learned, namely, why the text is worded this way: “Lot also, who went with Abraham,” as though we were to understand that there was another Lot who did not go with him. And many believe the problem is as yet unresolved. So to satisfy these and at the same time to abide by the rule of Scripture, we would say that there is one person who takes on two roles, that in one and the same individual two things are signified. Numerically Lot is a single individual; virtually he is two. In fact, Lot, according to the Latin interpretation, means declinatio (“a deviation”). But one can deviate either from the good or from the bad. So when Lot deviated from the bad, that is, from error, from base and criminal behavior, he was joined to his uncle. When he deviated from the good, that is, from what is just, innocent, holy and sacred, he was joined to baseness. This is why it says, “now Lot too, who accompanied Abraham,” because he had not yet chosen Sodom, and he was not dwelling among those who are authors of evil. Thereafter he did go to live in Sodom. And so it was that he became alienated from himself; he thought of himself as of another, as of one, that is, who withdraws not only from the just man but even from himself.

On Abraham

Genesis 13:6

In fact, since [Lot] had already deliberately begun to deviate from his uncle, the land could not support both of them dwelling together; indeed, no space can be large enough for those who love discord.… Even limited spaces are more than adequate for those who are meek and peace-loving, while for those whose mentality is one of discord even wide open spaces are too restricted.

On Abraham

Genesis 13:7

Let us now consider who are the shepherds, and what living creatures they shepherd and what was the nature of the dispute between the shepherds of Abraham and those of Lot. Shepherds are those who govern the flocks. They are diligent and wise when they do not allow their animals to trample the farmlands with their feet or to damage the crops with their teeth. [They are] negligent and lazy when they do not invite their cattle to pasture on grassy fields rather than in planted areas but allow them to wander freely through the various garden crops. These shepherds then should be watchfully attentive so that what has happened through the carelessness of the negligent be not attributed to the diligent.But since we are here not speaking of visible things, let us first of all consider what kind of animal they have to shepherd. We can supply a definition of these shepherds: “they are shepherds of cattle,” says the text. Now cattle, as we have said, signify the irrational senses of the body. Who then are the shepherds of the senses, if not their masters and, in a certain sense, their rulers a…

Let us now consider who are the shepherds, and what living creatures they shepherd and what was the nature of the dispute between the shepherds of Abraham and those of Lot. Shepherds are those who govern the flocks. They are diligent and wise when they do not allow their animals to trample the farmlands with their feet or to damage the crops with their teeth. [They are] negligent and lazy when they do not invite their cattle to pasture on grassy fields rather than in planted areas but allow them to wander freely through the various garden crops. These shepherds then should be watchfully attentive so that what has happened through the carelessness of the negligent be not attributed to the diligent.But since we are here not speaking of visible things, let us first of all consider what kind of animal they have to shepherd. We can supply a definition of these shepherds: “they are shepherds of cattle,” says the text. Now cattle, as we have said, signify the irrational senses of the body. Who then are the shepherds of the senses, if not their masters and, in a certain sense, their rulers and guides, that is to say, the monitors of a certain way of speaking or the thoughts of our mind? If these are expert and constant in the pastoral exercise, they do not permit the flock of the senses to wander off and to stop to graze in useless or positively harmful pastures, but with wise leadership they call them back and apply the brakes of reason to block their activity when they rebel. But the bad leaders or useless disputes allow the cattle to be carried away by their own impulsiveness, to run toward the precipice, to trample on planted fields and to feed on their produce, so much so that if at present there are still fruits of virtue to be found, they destroy even these.

On Abraham

Genesis 13:8

“Let there be no strife,” he says, “between you and me and between your herdsmen and my herdsmen; for we are human beings and brothers.” We have seen that Abraham is Lot’s uncle and Lot is his nephew. Why then does he call him brother? Notice that the motives invoked by the wise man are those of concord. For this reason he first speaks of their common humanity as “human beings.” All human beings are children of a single nature, conceived deep within the inward parts, nourished and brought into this world by one womb. For this reason we are bound to one another by a certain family law, like brothers, begotten of one father and borne into this world by one mother, like uterine brothers. And so, since we are the offspring of a rational nature, we should love one another with a mutual love like brothers and not be fighting with one another and persecuting one another. But much more properly the term brothers refers to the soul which is one, the soul whose rational dimension is joined, as we said above, to the senses of the irrational, but being the rational part it is also united to the…

“Let there be no strife,” he says, “between you and me and between your herdsmen and my herdsmen; for we are human beings and brothers.” We have seen that Abraham is Lot’s uncle and Lot is his nephew. Why then does he call him brother? Notice that the motives invoked by the wise man are those of concord. For this reason he first speaks of their common humanity as “human beings.” All human beings are children of a single nature, conceived deep within the inward parts, nourished and brought into this world by one womb. For this reason we are bound to one another by a certain family law, like brothers, begotten of one father and borne into this world by one mother, like uterine brothers. And so, since we are the offspring of a rational nature, we should love one another with a mutual love like brothers and not be fighting with one another and persecuting one another. But much more properly the term brothers refers to the soul which is one, the soul whose rational dimension is joined, as we said above, to the senses of the irrational, but being the rational part it is also united to the virtues. For this reason the vices and the virtues of a person are united by fraternal necessity. In fact, the vices are carnal; the virtues belong to the rational soul. But the flesh and the soul, which are the human components, are united as it were by conjugal law. Humanity therefore must make a treaty of sorts between its component parts and impose a peace on them, as it were. But no one is endowed with such great power as to conquer the flesh. And for this reason came “our peace, who has made us both one and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing hostility to an end.” Rightly then the apostle described himself as “homo infelix,” because he had to endure such a great war within himself, the flames of which he was unable to extinguish. Indeed, Solomon, speaking only of one small part of the passions, namely, anger, says, “The wise man is better than the strong, and he who rules his spirit than he who takes a city.” Happy then is one who escapes from this war, who is no longer a stranger and a pilgrim but a fellow citizen of the saints and member of the household of God, who though still on earth is not battered by things of the earth.

On Abraham

Genesis 13:8

Abraham made the division, because “the territory”—says Scripture—”was insufficient to contain them both,” because they were too rich. It is a worldly vice that land is always insufficient for the rich. Nothing satisfies the greed of the rich. The richer one is, the more greedily one desires possessions. The rich man is eager to extend the boundaries of his field, to exclude his neighbor. Is this what Abraham was like? Not at all, although at the beginning he too was imperfect. For where could perfection have come from before the coming of Christ? He had not yet come who was to say, “If you will be perfect, go, sell everything you possess and give it to the poor and come follow me.” However, Abraham offers the choice, quite unlike what a greedy person would do. Like a just man he forestalls strife.

On Abraham

Genesis 13:8

Rightly, then, devotion has claimed first place for itself. Let us consider now also the adornment of the other virtues. Holy Abraham enjoyed the presence of his nephew, to whom he showed fatherly affection. A conflict occurred between the servants of the nephew and those of the uncle. As a truly wise man Abraham was aware that disagreements among servants often break the peace among their masters. He broke the thread of discord so that the contagion might not spread. He thought it preferable that the two separate than that good harmony among them be broken. This is what you should do whenever you find yourself in a similar situation, to forestall a hotbed of discord. In fact, you are not stronger than Abraham. He thought it best to withdraw from the servants’ disputes, not to treat them with contempt. And if you are strong enough, take care lest someone weaker than you gives ear to the whisperings of the servants. It often happens that by their undivided service they sow discord among relatives. Better it is to separate from each other so that friendship might remain. When two canno…

Rightly, then, devotion has claimed first place for itself. Let us consider now also the adornment of the other virtues. Holy Abraham enjoyed the presence of his nephew, to whom he showed fatherly affection. A conflict occurred between the servants of the nephew and those of the uncle. As a truly wise man Abraham was aware that disagreements among servants often break the peace among their masters. He broke the thread of discord so that the contagion might not spread. He thought it preferable that the two separate than that good harmony among them be broken. This is what you should do whenever you find yourself in a similar situation, to forestall a hotbed of discord. In fact, you are not stronger than Abraham. He thought it best to withdraw from the servants’ disputes, not to treat them with contempt. And if you are strong enough, take care lest someone weaker than you gives ear to the whisperings of the servants. It often happens that by their undivided service they sow discord among relatives. Better it is to separate from each other so that friendship might remain. When two cannot live together in a house with common property, is it not better graciously to withdraw than to live together in discord?

On Abraham

Genesis 13:10

Haughtiness is the companion of those who deviate from the truth. In fact, as Abraham was quite humble in that he offered the choice, so Lot was rather insolent in presuming to choose. Virtue humbles itself, whereas wickedness becomes arrogant. Lot should rather have relied on one more wise than he, to be on the safe side. Indeed, he did not have the knowledge to make a choice.

ON ABRAHAM 2.6.33

Genesis 13:11

How appropriately then Scripture says, “Lot,” that is, deviation, “chose for himself.” Indeed, God has placed before us good and evil, so that each may choose what he wishes. Let us not then choose that which is more pleasing at first sight but that which is truly better, so that, having been granted the ability to choose what is preferable, we lift up our eyes and be attracted by false beauty while we leave concealed the truth of nature, as one who looks the other way.

On Abraham

Genesis 13:13

But the fact that “the men of Sodom were wicked, great sinners in the sight of the Lord” is not a matter of minor importance, in terms of the way God deals with human beings. Rather, its aim is to help us understand that the harsh gravity of sin can compel a gentle God to retaliate. The reason Abraham was unable to obtain pardon for the Sodomites through his prayer is that their malice was beyond all measure. There are many people who the more wicked they are the more sheltered and secure they seem to be. They find ways of escaping human detection, where things are done without supervision or where a just person is indicted through false testimony. The just person remains just before God, even if others condemn him. God does not look at the outcome of trials or judicial actions based on unjust machinations but observes matters in their naked reality. In human trials, however, the error of false opinion often obstructs the force of truth. Susanna remained exceedingly chaste in God’s eyes, even when she was convicted of adultery, because God did not make a finding of fact based on the…

But the fact that “the men of Sodom were wicked, great sinners in the sight of the Lord” is not a matter of minor importance, in terms of the way God deals with human beings. Rather, its aim is to help us understand that the harsh gravity of sin can compel a gentle God to retaliate. The reason Abraham was unable to obtain pardon for the Sodomites through his prayer is that their malice was beyond all measure. There are many people who the more wicked they are the more sheltered and secure they seem to be. They find ways of escaping human detection, where things are done without supervision or where a just person is indicted through false testimony. The just person remains just before God, even if others condemn him. God does not look at the outcome of trials or judicial actions based on unjust machinations but observes matters in their naked reality. In human trials, however, the error of false opinion often obstructs the force of truth. Susanna remained exceedingly chaste in God’s eyes, even when she was convicted of adultery, because God did not make a finding of fact based on the assertions of lying witnesses but directly examined the inner conscience of the mind.

On Abraham

Genesis 13:14

There follows a passage that clearly teaches us how fast the soul progresses once the excesses of the irrational parts have been eliminated and how much evil is produced by an accumulation of vices. Not without reason did Scripture put it this way: “And God said to Abraham, after Lot had separated from him: ‘Lift up your eyes and look from the place where you are, northward and southward and eastward and westward: for all the land which you see I will give to you and to your descendants for ever.’ ” This text is the source from which the Stoic philosophers drew one of their doctrinal maxims: that everything belongs to the wise man. Indeed, north, south, east and west are the parts of the universe: they encompass the entire world. And when God promises that he will give all of this to Abraham, what else is he saying than that the wise and faithful man possesses all things, lacks nothing at all? For which reason Solomon also says in Proverbs, “The whole world of riches belongs to him who is faithful.” How much earlier did Solomon live than Zeno the teacher and founder of the Stoic scho…

There follows a passage that clearly teaches us how fast the soul progresses once the excesses of the irrational parts have been eliminated and how much evil is produced by an accumulation of vices. Not without reason did Scripture put it this way: “And God said to Abraham, after Lot had separated from him: ‘Lift up your eyes and look from the place where you are, northward and southward and eastward and westward: for all the land which you see I will give to you and to your descendants for ever.’ ” This text is the source from which the Stoic philosophers drew one of their doctrinal maxims: that everything belongs to the wise man. Indeed, north, south, east and west are the parts of the universe: they encompass the entire world. And when God promises that he will give all of this to Abraham, what else is he saying than that the wise and faithful man possesses all things, lacks nothing at all? For which reason Solomon also says in Proverbs, “The whole world of riches belongs to him who is faithful.” How much earlier did Solomon live than Zeno the teacher and founder of the Stoic school itself! How much earlier was he than Plato, the very father of philosophy, or Pythagoras, who invented the term philosophy. But who is the faithful person if not one who is wise? For “the fool changes like the moon,” but the wise person remains unchanging in faith.

On Abraham

Genesis 14:8

We have seen now the prog-ress of the noble mind, which, finding itself in perilous deviation from the path of virtue, immediately arose to search for the reward of wisdom, the inheritance of justice. The readings that follow will show how harmful are the vices connected with frivolity. For those four kings who defeated the five kings and took captive the whole cavalry of the Sodomites captured Lot the son of Abraham’s brother as well and went on their way. The five kings are our five bodily senses: sight, smell, taste, touch and hearing. The four kings are the seductions of the body and of the world, because human flesh and the world are composed of four elements. Rightly are they called kings, because sin has a sovereignty of its own, has its own great kingdom. For this reason, the apostle says, “Let not sin reign in your mortal body.” Our senses, then, easily yield to the pleasures of the body and of the world and become as it were subject to their dominion. Indeed, the pleasures of the body and the seductions of the world are conquered only by a mind that is spiritual, that cling…

We have seen now the prog-ress of the noble mind, which, finding itself in perilous deviation from the path of virtue, immediately arose to search for the reward of wisdom, the inheritance of justice. The readings that follow will show how harmful are the vices connected with frivolity. For those four kings who defeated the five kings and took captive the whole cavalry of the Sodomites captured Lot the son of Abraham’s brother as well and went on their way. The five kings are our five bodily senses: sight, smell, taste, touch and hearing. The four kings are the seductions of the body and of the world, because human flesh and the world are composed of four elements. Rightly are they called kings, because sin has a sovereignty of its own, has its own great kingdom. For this reason, the apostle says, “Let not sin reign in your mortal body.” Our senses, then, easily yield to the pleasures of the body and of the world and become as it were subject to their dominion. Indeed, the pleasures of the body and the seductions of the world are conquered only by a mind that is spiritual, that clings to God and separates itself totally from earthly things—for every perversion is subjection to these allurements. Hence John says, “Woe to the inhabitants of the world!” He was certainly not referring to every human being living on earth at that time—for there are those who live on earth but whose citizenship is in heaven—but rather to those who had been overcome by attachment to this earthly citizenship and the seduction of the world. We are not then inhabitants of this world but pilgrims. Pilgrims live in hope of finding a temporary lodging, but inhabitants seem to place every hope and every use of their goods where they believe they are living by right. Thus one who is a pilgrim on earth is an inhabitant of heaven, but the inhabitant of earth is an owner of death.

On Abraham