Letters

^13. It is true that the patriarchs had each of them more wives than one and that they had numerous concubines besides. And as if their example was not enough, David had many wives and Solomon a countless number. Judah went in to Tamar thinking her to be a harlot; and according to the letter that kills the prophet Hosea married not only a whore but an adulteress. If these instances are to justify us let us neigh after every woman that we meet; like the people of Sodom and Gomorrha let us be found by the last day buying and selling, marrying and giving in marriage; and let us only end our marrying with the close of our lives. And if both before and after the deluge the maxim held good: “be fruitful and multiply and replenish the earth:” what has that to do with us upon whom the ends of the ages have come, unto whom it is said, “the time is short,” and “now the axe is laid unto the root of the trees;” that is to say, the forests of marriage and of the law must be cut down by the chastity of the gospel. There is “a time to embrace, and a time to refrain from embracing.” Owing to the near approach of the captivity Jeremiah is forbidden to take a wife. In Babylon Ezekiel says: “my wife is dead and my mouth is opened.” Neither he who wished to marry nor he who had married could in wedlock prophesy freely. In days gone by men rejoiced to hear it said of them: “your children shall be like olive plants round about your table,” and “you shall see your children's children.” But now it is said of those who live in continence: “he that is joined unto the Lord is one spirit;” and “my soul follows hard after you: your right hand upholds me.” Then it was said “an eye for an eye;” now the commandment is “whosoever shall smite you on your right cheek, turn to him the other also.” In those days men said to the warrior: “gird your sword upon your thigh, O most mighty;” now it is said to Peter: “put up again your sword into his place: for all they that take the sword shall perish with the sword.”

In speaking thus I do not mean to sever the law from the gospel, as Marcion falsely does. No, I receive one and the same God in both who, as the time and the object vary, is both the Beginning and the End, who sows that He may reap, who plants that He may have somewhat to cut down, and who lays the foundation that in the fullness of time He may crown the edifice. Besides, if we are to deal with symbols and types of things to come, we must judge of them not by our own opinions but in the light of the apostle's explanations. Hagar and Sarah, or Sinai and Zion, are typical of the two testaments. Leah who was tender-eyed and Rachel whom Jacob loved signify the synagogue and the church. So likewise do Hannah and Peninnah of whom the former, at first barren, afterwards exceeded the latter in fruitfulness. In Isaac and Rebekah we see an early example of monogamy: it was only to Rebekah that the Lord revealed Himself in the hour of childbirth and she alone went of herself to enquire of the Lord. What shall I say of Tamar who bore twin sons, Pharez and Zarah? At their birth was broken down that middle wall of partition which typified the division existing between the two peoples; while the binding of Zarah's hand with the scarlet thread even then marked the conscience of the Jews with the stain of Christ's blood. And how shall I speak of the whore married by the prophet who is a figure either of the church as gathered in from the Gentiles or— an interpretation which better suits the passage— of the synagogue? First adopted from among the idolaters by Abraham and Moses, this has now denied the Saviour and proved unfaithful to Him. Therefore it has long been deprived of its altar, priests, and prophets and has to abide many days for its first husband. For when the fullness of the Gentiles shall have come in, all Israel shall be saved.