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Which, then, he indicated when he said: For not all who are of Israel, these are Israel. For this reason, he did not use the name of Jacob, but that of Israel, which was a symbol of the virtue of the just man and of the gift from above and of having seen God. And yet he says, that all have sinned, and fall short of the glory of God. If then all have sinned, how is it that some were saved, and others perished, Because not all were willing to come; for as far as it depended on him, all were saved; for indeed all were called. But for the present he does not state this, but solves it from abundance, and from other examples, bringing another question into the middle, and just as in the previous cases he solved a very great difficulty by means of another difficulty. For since it was being questioned, how, when Christ was justified, all the rest enjoyed that righteousness, he brought in the case of Adam, saying: For if by the one man's offense death reigned, much more will those who receive the abundance of grace reign in life. And he does not solve the 60.555 issue of Adam, but he does solve his own from this, and shows that it is more reasonable that the one who died for them should have authority over them as he wishes. For that all should be punished when one has sinned, does not seem very reasonable to many; but that all should be justified when one has done right, would be both more reasonable and more fitting for God. But nevertheless he did not solve that difficulty; for the more obscure it remained, the more the Jew was silenced; and the perplexity from this one was transferred to that one, and this becomes clearer from that. So also here, he solves the questions from other perplexing issues; for his struggle was with the Jews. For this reason, the examples which he brought forward he does not really solve; for he was not responsible for such things, as in the fight against the Jews; but he makes all his own points clearer from them. For why are you amazed, he says, that of the Jews some were saved, and others were not saved now? For one might see this happening from the beginning in the case of the patriarchs. For why is Isaac alone called seed, although he was the father of Ishmael and of several others as well? But was he from a slave mother? And what is that to the one who begat him? But I do not contend; let him be cast out because of his mother; what could we say about those from Keturah? Were they not free, and from a free woman? Why were they not honored with the same privileges as Isaac? And why do I mention these? For Rebekah was Isaac's only wife, and bearing two sons, she bore them both from Isaac; but nevertheless those who were born, being of the same father, of the same mother, having loosed the same birth-pangs, and being of the same father and the same mother, and besides this also twins, did not enjoy the same things. And yet here you cannot blame the mother's slavery, as in the case of Ishmael, nor that one was born from this womb, and the other from another, as in the case of Keturah and Sarah, seeing that they even shared the very hour of the birth-pangs. For this very reason Paul, having gone on to a clearer example, says, Not only did this happen in the case of Isaac, but also Rebekah having conceived by one man, Isaac our father. For when they had not yet been born, nor had done anything good or evil, that the purpose of God according to election might stand, not of works, but of him who calls, it was said to her, that The older shall serve the younger; as it is written. Jacob I loved, but Esau I hated. For what reason, then, was the one loved, and the other hated? Why did the one serve, and the other was served? Because the one was wicked, and the other good? And yet, when they had not yet been born, the one was honored, and the other condemned; for when they had not yet been born, God said, The older shall serve the younger. For what reason, then, did God say this? Because He does not wait, like a man, to see from the outcome of events who is the good man, and who is not such, but even before these things He knows who is wicked, and who is not. And this also happened in the case of the Israelites with greater wonder. For why do I speak, he says, about Esau and Jacob, of whom the one was wicked, and the other good? For in the case of the

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Ὅπερ οὖν δηλῶν ἔλεγεν· Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ. ∆ιὰ τοῦτο οὐδὲ τὸ τοῦ Ἰακὼβ ὄνομα τέθεικε, ἀλλὰ τὸ τοῦ Ἰσραὴλ, ὅπερ ἀρετῆς ἦν τοῦ δικαίου καὶ τῆς ἄνωθεν δωρεᾶς καὶ τοῦ Θεὸν ἑωρακέναι σύμβολον. Καίτοι φησὶν, ὅτι πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. Εἰ οὖν πάντες ἥμαρτον, πῶς οἱ μὲν ἐσώθησαν, οἱ δὲ ἀπώλοντο, Ὅτι μὴ πάντες προσελθεῖν ἠβουλήθησαν· ὡς τό γε αὐτοῦ μέρος διεσώθησαν ἅπαντες· καὶ γὰρ ἐκλήθησαν ἅπαντες. Ἀλλὰ τέως τοῦτο οὐ τίθησιν, ἀλλ' ἐκ περιουσίας αὐτὸ λύει, καὶ ἐκ παραδειγμάτων ἑτέρων, ἄλλο ζήτημα εἰς μέσον ἄγων, καὶ καθάπερ ἐν τοῖς ἔμπροσθεν ἔλυσεν ἀπορίαν μεγίστην δι' ἀπορίας ἑτέρας. Ἐπειδὴ γὰρ ἐζητεῖτο, πῶς, τοῦ Χριστοῦ δικαιωθέντος, πάντες ἀπήλαυσαν οἱ λοιποὶ τῆς δικαιοσύνης ἐκείνης, τὸ τοῦ Ἀδὰμ παρεισήγαγε, λέγων· Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσε, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος λαβόντες, ἐν ζωῇ βασιλεύσουσι. Καὶ τὸ 60.555 μὲν τοῦ Ἀδὰμ οὐ λύει, τὸ δὲ αὐτοῦ λύει ἐκ τούτου, καὶ δείκνυσιν, ὅτι λόγον ἔχει πλείονα τὸ τὸν ὑπὲρ αὐτῶν ἀποθανόντα ἐξουσίαν ἔχειν αὐτῶν ὡς ἂν θέλῃ. Τὸ μὲν γὰρ ἑνὸς ἁμαρτήσαντος πάντας κολάζεσθαι, οὐ σφόδρα δοκεῖ κατὰ λόγον γίνεσθαι τοῖς πολλοῖς· τὸ δὲ ἑνὸς κατορθώσαντος πάντας δικαιοῦσθαι, καὶ λόγον ἔχοι ἂν μᾶλλον, καὶ τῷ Θεῷ πρεπωδέστερον. Ἀλλ' ὅμως οὐκ ἔλυσεν ἐκεῖνο τὸ ἀπορούμενον· ὅσῳ γὰρ ἀσαφέστερον ἔμενε, τοσούτῳ μᾶλλον ὁ Ἰουδαῖος ἐπεστομίζετο· καὶ ἡ τούτου διαπόρησις ἐπ' ἐκεῖνο μετέβαινε, καὶ σαφέστερον τοῦτο ἐκεῖθεν γίνεται. Οὕτω δὴ καὶ ἐνταῦθα, ἐκ διαπορουμένων ἑτέρων λύει τὰ ζητούμενα· πρὸς γὰρ Ἰουδαίους ὁ ἀγὼν ἦν αὐτῷ. ∆ιά τοι τοῦτο τὰ μὲν παραδείγματα, ἅπερ ἤγαγεν εἰς μέσον, οὐ σφόδρα λύει· οὐ γὰρ ἦν ὑπεύθυνος τοιούτοις, ὡς ἐν τῇ πρὸς Ἰουδαίους μάχῃ· τὰ δὲ αὐτοῦ πάντα ἐξ ἐκείνων ποιεῖ σαφέστερα. Τί γὰρ θαυμάζεις, φησὶν, ὅτι Ἰουδαίων οἱ μὲν ἐσώθησαν, οἱ δὲ οὐκ ἐσώθησαν νῦν; Καὶ γὰρ ἄνωθεν τοῦτο ἐπὶ τῶν πατριαρχῶν γινόμενον ἴδοι τις ἄν. ∆ιὰ τί γὰρ ὁ Ἰσαὰκ σπέρμα καλεῖται μόνος, καίτοι γε καὶ τοῦ Ἰσμαὴλ οὗτος ἦν πατὴρ καὶ ἑτέρων πλειόνων; Ἀλλ' ἀπὸ δούλης ἦν μητρός; Καὶ τί τοῦτο πρὸς τὸν γεγεννηκότα; Πλὴν οὐδὲν φιλονεικῶ· ἐκβαλ[λ]έσθω διὰ τὴν μητέρα οὗτος· τί ἂν εἴποιμεν περὶ τῶν ἀπὸ τῆς Χεττούρας; οὐχὶ ἐλεύθεροι, καὶ ἐξ ἐλευθέρας; διὰ τί μὴ τοῖς αὐτοῖς ἐτιμήθησαν προεδρίοις τῷ Ἰσαάκ; Καὶ τί λέγω τούτους; Ἡ γὰρ Ῥεβέκκα καὶ μόνη τῷ Ἰσαὰκ γέγονεγυνὴ, καὶ δύο τεκοῦσα παῖδας, ἐκ τοῦ Ἰσαὰκ ἔτεκεν ἀμφοτέρους· ἀλλ' ὅμως οἱ τεχθέντες τοῦ αὐτοῦ πατρὸς ὄντες, τῆς αὐτῆς μητρὸς, τὰς αὐτὰς λύσαντες ὠδῖνας, καὶ ὁμοπάτριοι ὄντες καὶ ὁμομήτριοι, καὶ πρὸς τούτοις καὶ δίδυμοι, οὐ τῶν αὐτῶν ἀπήλαυσαν. Καίτοι γε ἐνταῦθα οὐ δουλείαν ἔχεις αἰτιᾶσθαι μητρὸς, ὡς ἐπὶ τοῦ Ἰσμαὴλ, οὐδὲ τὸν μὲν ἐκ ταύτης, τὸν δὲ ἐξ ἑτέρας γεγεννῆσθαι νηδύος, καθάπερ ἐπὶ τῆς Χεττούρας καὶ τῆς Σάῤῥας, ὅπου γε καὶ τῆς ὥρας αὐτῆς ἐκοινώνησαν τῶν ὠδίνων. ∆ιὰ δὴ τοῦτο καὶ ὁ Παῦλος ὡς ἐπὶ σαφέστερον ἐξελθὼν παράδειγμα, Οὐ μόνον δὲ ἐπὶ τοῦ Ἰσαὰκ τοῦτο συνέβη, φησὶν, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν. Μήπω γὰρ γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ κακὸν, ἵνα ἡ κατ' ἐκλογὴν τοῦ Θεοῦ πρόθεσις μένῃ, οὐκ ἐξ ἔργων, ἀλλ' ἐκ τοῦ καλοῦντος, ἐῤῥήθη αὐτῇ, ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι· καθὼς γέγραπται. Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἡσαῦ ἐμίσησα. Τίνος οὖν ἕνεκεν ὁ μὲν ἐφιλεῖτο, ὁ δὲ ἐμισεῖτο; διὰ τί ὁ μὲν ἐδούλευεν, ὁ δὲ ἐδουλεύετο; Ἐπειδὴ ὁ μὲν πονηρὸς, ὁ δὲ ἀγαθὸς ἦν; Καίτοι μηδέπω γεννηθέντων, ὁ μὲν ἐτιμᾶτο, ὁ δὲ κατεδικάζετο· οὔπω γὰρ γεννηθέντων, ὁ Θεὸς ἔλεγεν, ὅτι Ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Τίνος οὖν ἕνεκεν τοῦτο εἶπεν ὁ Θεός; Ὅτι οὐκ ἀναμένει, καθάπερ ἄνθρωπος, ἀπὸ τοῦ τέλους τῶν πραγμάτων ἰδεῖν τὸν ἀγαθὸν, καὶ τὸν οὐ τοιοῦτον, ἀλλὰ καὶ πρὸ τούτων οἶδε τίς μὲν ὁ πονηρὸς, τίς δὲ ὁ μὴ τοιοῦτος. Καὶ τοῦτο καὶ ἐπὶ τῶν Ἰσραηλιτῶν γέγονε μετὰ πλείονος τοῦ θαύματος. Τί γὰρ λέγω, φησὶ, περὶ τοῦ Ἡσαῦ καὶ τοῦ Ἰακὼβ, ὧν ὁ μὲν πονηρὸς ἦν, ὁ δὲ ἀγαθός; Ἐπὶ γὰρ τῶν