Ambrose of Milan — Commentary on Scripture

Genesis 17:11

Abraham is ordered to circumcise himself when he is about to receive the inheritance of a true progeny. Is it not evident that “circumcision of the flesh” is the precept of chastity, that one should remove the passions of the flesh and curb the desires that unbridled lust renders indomitable? Indeed, the very word circumcision prescribes this, that every stench of impurity be wiped away and that the stimulus of the passions be removed.

On Abraham

Genesis 17:11

I know that this part of the text is disturbing to many. Indeed, if circumcision is a good thing, it should be maintained today as well. If it is useless, it never should have been mandated in the first place, particularly not by divine precept. But, inasmuch as the apostle said, “Abraham received the sign of circumcision,” certainly the sign is not the reality itself but points to another reality. That is, it is not the truth but points to the truth. In fact, Paul expounds this teaching in the following terms: “He received the sign of circumcision as a seal of justice and of faith.” For this reason it is not inappropriate for us to understand that bodily circumcision is a sign of spiritual circumcision. Therefore the sign remained until the truth arrived. The Lord Jesus arrived, he who says, “I am the way and the truth and the life,” because he circumcises the whole person in truth, not a minor bodily member in sign. He abolished the sign; he installed the truth, because once that which was perfect arrived, that which was partial was abolished. Thus the circumcision of a part ceased…

I know that this part of the text is disturbing to many. Indeed, if circumcision is a good thing, it should be maintained today as well. If it is useless, it never should have been mandated in the first place, particularly not by divine precept. But, inasmuch as the apostle said, “Abraham received the sign of circumcision,” certainly the sign is not the reality itself but points to another reality. That is, it is not the truth but points to the truth. In fact, Paul expounds this teaching in the following terms: “He received the sign of circumcision as a seal of justice and of faith.” For this reason it is not inappropriate for us to understand that bodily circumcision is a sign of spiritual circumcision. Therefore the sign remained until the truth arrived. The Lord Jesus arrived, he who says, “I am the way and the truth and the life,” because he circumcises the whole person in truth, not a minor bodily member in sign. He abolished the sign; he installed the truth, because once that which was perfect arrived, that which was partial was abolished. Thus the circumcision of a part ceased when the circumcision of the whole shone forth. For it is now no longer man in part but the whole man who is saved in body, saved in soul. For it is written, “If any man would come after me, let him deny himself and take up his cross and follow me.” This is the perfect circumcision, because through the sacrifice of the body the soul is redeemed, of which the Lord himself says, “Whoever loses his life for my sake, he will save it.”

On Abraham

Genesis 17:12

And because he is called to what is perfect, Abraham receives the oracle that summons to perfection. “Circumcise,” it says, “every male of yours and circumcise your flesh”; but perfect circumcision is the spiritual one. Indeed, Scripture also teaches this when it says, “Circumcise the hardness of your heart.” Even here many interpret the text to be saying, “Circumcise every male of yours,” that is, your minds; for nothing is more virile than the mind. Moreover, because the male is also holy, it is said, “Every male opening the womb shall be called holy for the Lord.” But what is holier than the mind that produces the seeds of good thoughts by which it opens the womb of the soul, which was closed by the sterility that prevented it from childbearing, so that it might give birth to invisible generations, obviously through that spiritual womb of which Isaiah said, “We have conceived in the womb and given birth to the spirit of salvation”? So what is mandated is the intelligible circumcision of the heart as well as the sensible circumcision of the flesh: the former in truth, the latter in…

And because he is called to what is perfect, Abraham receives the oracle that summons to perfection. “Circumcise,” it says, “every male of yours and circumcise your flesh”; but perfect circumcision is the spiritual one. Indeed, Scripture also teaches this when it says, “Circumcise the hardness of your heart.” Even here many interpret the text to be saying, “Circumcise every male of yours,” that is, your minds; for nothing is more virile than the mind. Moreover, because the male is also holy, it is said, “Every male opening the womb shall be called holy for the Lord.” But what is holier than the mind that produces the seeds of good thoughts by which it opens the womb of the soul, which was closed by the sterility that prevented it from childbearing, so that it might give birth to invisible generations, obviously through that spiritual womb of which Isaiah said, “We have conceived in the womb and given birth to the spirit of salvation”? So what is mandated is the intelligible circumcision of the heart as well as the sensible circumcision of the flesh: the former in truth, the latter in sign. Circumcision then is twofold because it requires the mortification of the mind and the body. The Egyptians in fact circumcise their males in the fourteenth year, and it is said that their women too are circumcised in the same year, because in that year the passion of virility begins to flare up and the menstrual cycles of women commence. But the promulgator of the eternal law requires the mark of carnal circumcision only in males, because in the sexual relationship the man is more impetuous than the woman, and for this reason he wished to check his passionate impulse by the mark of circumcision. Or, because men regard their error as licit, so long as they avoid adultery, and are convinced that the practice of prostitution is in conformity to the natural law, while the truth is that neither men nor woman are permitted to have sexual relationships outside of marriage. But according to a deeper interpretation, the intention is to explain that if the mind has once been purified and circumcised, freed from illicit desires and thoughts, it binds the soul to its own chastity, and, having infused it with purity of the senses, makes it capable of generating good offspring.The law orders that the baby boy be circumcised on the eighth day: evidently a precept that harbors a mystery, because this is precisely the day of the resurrection. Indeed, the Lord Jesus rose from the dead on Sunday. For this reason, if the day of resurrection finds us circumcised and free from excesses and crimes, purified from every filth, cleansed from bodily vices, if you go forth from this day clean, you will rise clean.

On Abraham

Genesis 17:14

Not without reason or by excessive reaction do many find this passage disturbing, in that the Lord should say, “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” Indeed, it is not taken lightly that the negligence of the parents could bring punishment upon an eight-day-old infant, so much so that his soul would perish, while even in the case of homicide—committed, however, by one who had unintentionally killed a man—the law stipulated to what cities the perpetrator might flee to obtain impunity for the shedding of blood. How is it possible, then, that for the case of homicide the involuntary character of the killing is taken into consideration, while here no account is taken of infancy, in which there could have been no fault whatever, whether of negligence or of purpose—unless perhaps some might think that the parents receive an even graver punishment in the death of their son? But it is regarded as unjust when the crime of a wrongdoer is inflicted on an innocent party or when a person is included…

Not without reason or by excessive reaction do many find this passage disturbing, in that the Lord should say, “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.” Indeed, it is not taken lightly that the negligence of the parents could bring punishment upon an eight-day-old infant, so much so that his soul would perish, while even in the case of homicide—committed, however, by one who had unintentionally killed a man—the law stipulated to what cities the perpetrator might flee to obtain impunity for the shedding of blood. How is it possible, then, that for the case of homicide the involuntary character of the killing is taken into consideration, while here no account is taken of infancy, in which there could have been no fault whatever, whether of negligence or of purpose—unless perhaps some might think that the parents receive an even graver punishment in the death of their son? But it is regarded as unjust when the crime of a wrongdoer is inflicted on an innocent party or when a person is included in the punishment of another when he is not responsible to the same degree. For this reason some think that the passage is saying that the parent is to be exterminated, that it is his soul that should perish, not that of the baby. But the case is not at all clear, even if this opinion seems to be supported by the comment “because he has violated my covenant.” This then seems to refer to one who is capable of understanding, not to the infant child. Others maintain that the Lord God is threatening the parents, even if silently, with still graver punishments, so that as adults they will have even greater fear when [they see that] not even children are spared.

On Abraham

Genesis 17:17

One should consider the fact that Abraham was uncircumcised when God called him, and he was still uncircumcised when he was promised a legitimate son as heir. You are hereby invited to believe that he is not only the father of the Jews, as they claim, but the progenitor, through faith, of all believers. Sarah also, before the circumcision of her husband and by the addition of one letter to her name, receives the blessing of no small gift, so that she might have the primacy of virtue and of grace. God promises that from her nations and kings of peoples will come, so that in her might be established the type not of the synagogue but of the church. The fact that Abraham laughed when he had been promised a son through her was an expression not of unbelief but of joy. Indeed, he “fell on his face”—in worship, which means he believed. And he added, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” And he said, “O that Ishmael might live in thy sight!” He is not incredulous with regard to the promises, nor is he greedy in what h…

One should consider the fact that Abraham was uncircumcised when God called him, and he was still uncircumcised when he was promised a legitimate son as heir. You are hereby invited to believe that he is not only the father of the Jews, as they claim, but the progenitor, through faith, of all believers. Sarah also, before the circumcision of her husband and by the addition of one letter to her name, receives the blessing of no small gift, so that she might have the primacy of virtue and of grace. God promises that from her nations and kings of peoples will come, so that in her might be established the type not of the synagogue but of the church. The fact that Abraham laughed when he had been promised a son through her was an expression not of unbelief but of joy. Indeed, he “fell on his face”—in worship, which means he believed. And he added, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?” And he said, “O that Ishmael might live in thy sight!” He is not incredulous with regard to the promises, nor is he greedy in what he asks for in prayer. “I have no doubt that you will come through, granting a son to an old man of a hundred years and that, as the author of nature, you will effectively stretch its limits. Blessed indeed is the one on whom this gift is bestowed; but I will be doubly favored if even this Ishmael here, whom I begot from the household slave, should live in your presence.” And so the Lord approved Abraham’s sentiments, did not deny his request and confirmed his own promises.

On Abraham

Genesis 17:25

Even the fact that Ishmael was circumcised in his thirteenth year is for an obvious reason, because one who is beginning to be sexually active should trim the ardor of his passion, so as to abstain from illicit unions and limit himself to a legitimate union only.

On Abraham

Genesis 18:1

Abraham, ready to receive strangers, faithful towards God, devoted in ministering, quick in his service, saw the Trinity in a type; he added religious duty to hospitality, when beholding Three he worshipped One, and preserving the distinction of the Persons, yet addressed one Lord, he offered to Three the honour of his gift, while acknowledging one Power. It was not learning but grace which spoke in him, and he believed better what he had not learnt than we who have learnt. No one had falsified the representation of the truth, and so he sees Three, but worships the Unity. He brings forth three measures of fine meal, and slays one victim, considering that one sacrifice is sufficient, but a triple gift; one victim, an offering of three.

On the Decease of His Brother Satyrus

Genesis 18:2

Hospitality is good, it has its reward, first the gratitude of man, and then, what is greater, the reward of God. We are all guests in this abode; for a time we have a place to stay: we are emigrating soon. Let us beware that if we have been harsh or negligent in receiving guests, even the holy hostels may be denied to us after the course of this life. Hence in the Gospel the Savior says: Make friends for yourselves with unjust wealth, so that they may receive you into eternal dwellings. Then also in this body often arises the necessity of wandering. What therefore you have denied to others, you decide for yourself: and what you have granted to others, you will make yourself worthy to seem. If everyone were to follow this opinion of not accepting strangers, where would there be rest for wanderers? Therefore, leaving behind human dwellings, we will seek the retreats of wild animals, the lairs of beasts.

On Abraham

Genesis 18:6

He says, sprinkle three measures of flour, and make it ash-colored. In Greek, they are called ἐγκρύφια, that is, hidden; because every mystery should be hidden and covered with faithful silence, lest it be rashly divulged to profane ears. The divine majesty is nourished by this, and it feasts on this affection, which is sparing in speech and does not bring sacred things into the open. But briefly, the mystery of faith is taught by Sarah, making three measures of one likeness, which has the typology of the Church to which it is said: Rejoice, barren one who does not bear; burst forth and cry out, you who are not in labor. For it is this which nourishes faith with its innermost spirit, asserting the Trinity of the same divinity, with equal measure and reverence for the Father and the Son, adoring the Holy Spirit, and celebrating the unity of majesty and the distinctiveness of the persons, sprinkle your devotion with this affirmation of faith.

On Abraham

Genesis 18:7

Nor was it useless, when he ran to the cattle, he took a tender and good calf, and placed it with milk. Finally, in Exodus, when Moses was declaring the Passover of the Lord, he said: The lamb without blemish, clean, complete, a yearling, male, shall be taken for you from sheep and goats. You shall take and kill him, said he, the whole assembly of the synagogue at evening. Hence, this is also described as midday, when Abraham offers hospitality to the Lord. But at the supper a calf is sacrificed, and is eaten with milk; that is, not in blood, but with the purity of faith. A good calf, capable of washing away sins. Tender, because it recognized the gentle yoke of the law, not with a stiff neck, and did not refuse the cross's gibbet. And deservedly tender, from whose head and feet and internal organs nothing was left, and its bones were not broken, but it yielded completely to the food of those feasting. Such a calf was figuratively portrayed for us by the shadow of the Law, such did the truth of the Gospel demonstrate.

On Abraham

Genesis 18:26

And in this manner, through a series of questions and answers, even if he finds ten righteous people in the city, he promises impunity to the entire people on account of the righteousness of a few. Where do we learn how great a wall is for our country, a virtuous man, how we should not envy holy men, nor disrespect them lightly. For their faith saves us, their justice defends us from destruction. Even Sodom, if it had ten righteous men, could have not perished.

On Abraham

Genesis 19:15

Let us flee like Lot, who feared the crimes of the people of Sodom more than their punishments. A holy man surely, he chose to shut his house to the men of Sodom and flee the contagion of their offenses. When he dwelt with them, he did not come to know them, for he did not know their outrages and turned away from their disgraces. When he fled, he did not look back on them, for he did not desire to associate with them. The one who renounces the vices and rejects the way of life of his fellow citizens is in flight like Lot. Such a person does not look behind himself but enters that city which is above by the passageway of his thoughts, and he does not withdraw from it until the death of the chief priest who bore the sin of the world. He indeed died once, but he dies for each person who is baptized in Christ’s death, that we may be buried together with him and rise with him and walk in the newness of his life. Your flight is a good one if your heart does not act out the counsels of sinners and their designs. Your flight is a good one if your eye flees the sight of cups and drinking vess…

Let us flee like Lot, who feared the crimes of the people of Sodom more than their punishments. A holy man surely, he chose to shut his house to the men of Sodom and flee the contagion of their offenses. When he dwelt with them, he did not come to know them, for he did not know their outrages and turned away from their disgraces. When he fled, he did not look back on them, for he did not desire to associate with them. The one who renounces the vices and rejects the way of life of his fellow citizens is in flight like Lot. Such a person does not look behind himself but enters that city which is above by the passageway of his thoughts, and he does not withdraw from it until the death of the chief priest who bore the sin of the world. He indeed died once, but he dies for each person who is baptized in Christ’s death, that we may be buried together with him and rise with him and walk in the newness of his life. Your flight is a good one if your heart does not act out the counsels of sinners and their designs. Your flight is a good one if your eye flees the sight of cups and drinking vessels, so that it may not become envious as it lingers over the wine. Your flight is good if your eye turns away from the woman stranger, so that your tongue may keep the truth. Your flight is a good one if you do not answer the fool according to his folly. Your flight is good if you direct your footsteps away from the countenance of fools. Indeed, one swiftly goes astray with bad guides; but if you wish your flight to be a good one, remove your ways far from their words.

FLIGHT FROM THE WORLD 9.55-56

Genesis 21:6

In our father Isaac or the origin is sufficiently expressed, either by grace or by glory: to whom all glory redounds, that he was born to Abraham, a reward for such a worthy and admirable man. Nor is it surprising, since he preceded in the figure of the Lord's generation and passion. For even a barren old woman gave birth to him according to God's promise, so that we may believe that God is able to make a virgin conceive and that the only begotten one offered as a sacrifice would not perish for the father and would fulfill the sacrifice. Therefore, by its very name, it signifies both form and grace. For Isaac, in Latin, means laughter, and laughter is a notable sign of joy. And who is ignorant that he is the joy of all, who, with dreadful death or fear suppressed or sorrow removed, becomes the remission of sins for all? Therefore, he was named, and he was designated: he was expressed, and he was announced.

On Isaac and the Soul

Genesis 22:7

Therefore he brings his well-beloved son to be sacrificed, and offered promptly him whom he had received late; nor is he restrained by being called by the name of father, when his son called him "Father," and he replied, "My son."

On the Decease of His Brother Satyrus, Book 2

Genesis 22:10

The father's hand stretched out the knife over his son, and the father's heart struck the blow that the sentence might not fail of being carried out; he feared lest the stroke should miss, lest his right hand should fail. He felt the movings of fatherly affection, but did not shrink from the work of submission, and hastened his obedience, even when he heard the voice from heaven.

On the Decease of His Brother Satyrus, Book 2

Genesis 22:12

Determined by motives of high devotion, Abraham, obeying the oracle of God, offered his son for a whole burnt sacrifice; and, as if destitute of natural affection, drew his sword, that no delay might obscure the brightness of the offering. But when he was commanded to spare his son he willingly sheathed his sword, and he who with this faithful intention was hastening to offer up his only son with still more zealous piety hastened to substitute a ram as a sacrifice.

Letters, Letter 83

Genesis 22:12

He showed the ram in the thicket in the stead of the lad, that He might restore the son to his father, and yet the victim not fail the priest. And so Abraham was not stained with his son's blood, nor was God deprived of the sacrifice. The prophet spoke, and neither yielded to boastfulness nor continued obstinate, but took the ram in exchange for the lad. And by this is shown the more how piously he offered him whom he now so gladly received back.

On the Decease of His Brother Satyrus, Book 2

Genesis 22:13

Very many deny that the Sacred writers wrote according to the rules of art. Nor do we contend for the contrary; for they wrote not according to art, but according to grace, which is above all art; for they wrote that which the Spirit gave them to speak. And yet they who wrote on art made use of their writings from which to frame their art, and to compose its comments and rules. Again, in art there are principally required, a cause, a subject, and an end. When then we read that holy Isaac said to his father, "Behold the fire and the wood, but where is the lamb for a burnt offering," which of these is wanting? For he who asks, doubts, he who answers the query pronounces and solves the doubt. "Behold the fire," that is the cause, "and the wood," that is hulē, which in Latin is 'materia,' what third thing remains but the end, which the son asked for, saying, "Where is the lamb for a burnt-offering," and the father replied, "My son, God will provide Himself a lamb for a burnt offering?" Let us discuss for a little while the mystery. God shewed a ram hanging by his horns. Now the ram is…

Very many deny that the Sacred writers wrote according to the rules of art. Nor do we contend for the contrary; for they wrote not according to art, but according to grace, which is above all art; for they wrote that which the Spirit gave them to speak. And yet they who wrote on art made use of their writings from which to frame their art, and to compose its comments and rules.

Again, in art there are principally required, a cause, a subject, and an end. When then we read that holy Isaac said to his father, "Behold the fire and the wood, but where is the lamb for a burnt offering," which of these is wanting? For he who asks, doubts, he who answers the query pronounces and solves the doubt. "Behold the fire," that is the cause, "and the wood," that is hulē, which in Latin is 'materia,' what third thing remains but the end, which the son asked for, saying, "Where is the lamb for a burnt-offering," and the father replied, "My son, God will provide Himself a lamb for a burnt offering?"

Let us discuss for a little while the mystery. God shewed a ram hanging by his horns. Now the ram is the Word, full of tranquillity, moderation, and patience; whereby is shewn that Wisdom is a good sacrifice, and that He was well skilled in the mode of meritorious propitiation. Wherefore the Prophet also says, "Offer the sacrifice of righteousness." And so it is a sacrifice both of righteousness and of wisdom.

Letters, Letter 8 (to Justus)

Genesis 24:16

Therefore, Isaac is a true blessing, full of grace, and a source of joy. To this source, Rebecca came to fill her water jug. For the Scripture says that as she went down to the spring, she filled her jug and went up again (Gen. XXIV, 16). So she went down to the fountain of wisdom, whether the Church or the soul, to fill her entire vessel and to draw from the pure disciplines of wisdom that the Jews refused to draw from the flowing fountain. Who is this fountain, listen to the one saying: They have abandoned me, the fountain of living water (Jeremiah II, 13). To this fountain ran the thirsting soul of the prophets, as David also says: My soul thirsts for the living God (Psalm XLI, 3); so that it could quench its thirst with the richness of divine knowledge and wash away the blood of foolishness with the flow of spiritual waters.

On Isaac and the Soul

Genesis 24:22

For he also shows that he is familiar with virtues, so that each person may walk in the innocence of their heart, not mingling with earthly vices, and may tread an irreproachable path with an untainted mind, and may not open any place within themselves to corruption. Such was Isaac, as he awaited the arrival of Rebecca, preparing himself for spiritual union. For she came now endowed with heavenly mysteries: she came bringing with her great adornments of ear and hand; because she excels in hearing and works, the beauty of the Church, to which we rightly apply the verse: 'Be thou multiplied as the sand of the sea, and thy seed shall possess the gates of their enemies.' Therefore, O Church, adorned with this holy offspring, which thou hast gained from the enemy nations. But this can also be attributed to the soul, which governs the passions of the body and directs them to the duties of virtue, making conflicting movements obedient to itself. Therefore, just as the soul of the Patriarch saw the mystery of Christ and saw Rebecca coming with vessels of gold and silver, like the Church with…

For he also shows that he is familiar with virtues, so that each person may walk in the innocence of their heart, not mingling with earthly vices, and may tread an irreproachable path with an untainted mind, and may not open any place within themselves to corruption. Such was Isaac, as he awaited the arrival of Rebecca, preparing himself for spiritual union. For she came now endowed with heavenly mysteries: she came bringing with her great adornments of ear and hand; because she excels in hearing and works, the beauty of the Church, to which we rightly apply the verse: 'Be thou multiplied as the sand of the sea, and thy seed shall possess the gates of their enemies.' Therefore, O Church, adorned with this holy offspring, which thou hast gained from the enemy nations. But this can also be attributed to the soul, which governs the passions of the body and directs them to the duties of virtue, making conflicting movements obedient to itself. Therefore, just as the soul of the Patriarch saw the mystery of Christ and saw Rebecca coming with vessels of gold and silver, like the Church with the people of the nations, marveling at the beauty of the Word and His sacraments, it says: Let him kiss me with the kisses of his mouth (Song of Solomon 1:1). And Rebecca, seeing the true Isaac, that true joy, that true happiness, desires to kiss him.

On Isaac and the Soul