Philo: Questions and Answers on Genesis, III

(56) Why did Abraham appear to hesitate about the promise, for the sacred writer says, He said in his mind, shall there be a son to one who is a hundred years old; and shall Sarra, who is ninety years old, bring forth a child? (#Ge 22:18). This expression, "he said in his mind," is not added without an object or gratuitously, for words which are articulated in the tongue and the mouth incur guilt, and become liable to punishment, but those which are restrained within the mind are not liable to punishment, because the mind without any intention on its part is led away by irregularities, all kinds of passions being introduced from different quarters, which it for a while resists, being indignant at them, and wishing to keep aloof from their representations. But perhaps we should not say that he hesitated, but rather that he was struck by wonderment at the amazing nature of the gift, and so said, "Behold my body is advanced in years, and has passed the age of generation; nevertheless all things are possible to God, so that he may transmute old age into youth, and lead those who have no seed nor fruit to fertility and generation: and if a man who is a hundred years and a woman who is ninety years old become parents, all commonplace occurrences and all regularity of nature will be done away, and it will be clearly seen that it is only the power and the grace of God."

But what virtue the number one hundred has must now be explained.

In the first place, a hundred is the power of the number ten.

In the second place, the number ten thousand is the power of this number a hundred, and ten thousand is the brother of the unit, for as one times one is one, so ten thousand times one is ten thousand.

In the third place, every part of the number a hundred is honourable.

In the fourth place, this number consists of thirty-six and sixty-four, which is a cube, and at the same time a triangle.

In the fifth place, it is composed of all these separate odd numbers: one, three, five, seven, nine, eleven, thirteen, fifteen, seventeen, nineteen, which added together make a hundred.

In the sixth place, it is composed of these four numbers: one and its double, and four and its double; as one, two, four, eight, which make fifteen, and of these four numbers also added together, one, four, fifteen, sixty-four, which make eightyfive. And the principle of doubling pervades all these numbers, containing that principle which is by fours and by fives: and the principle of four times and twice pervades them all.

In the seventh place, it is composed of five numbers taken simply, one, two, three, four, which make ten; and of five triangular numbers, one, three, six ten, which make twenty; and of five quadrangular numbers, one, four, nine, sixteen, which make thirty; and of five quinquangular numbers, one, five, twelve, twenty-two, which make forty: and all these added together make a hundred.

In the eighth place, it is composed of four cubes taken simply beginning with the unit, for after giving one, two, three, four, their cubes one, eight, twenty-seven, sixty-four, make a hundred.

In the ninth place, it is divided into forty and sixty, each of which is a very natural number; and in accordance with the first order of decimals up to ten thousand in a quinquangular figure the number a hundred holds the middle place; for instance: one, ten, a hundred, one thousand, ten thousand, where a hundred is the middle number of one, ten, a hundred, one thousand, and ten thousand.

But we ought also not to pass over in silence the number ninety as far as it concerns the visible characters. As it seems to me the number ninety is second only to the number a hundred, inasmuch as the tenth part of it, that is to say ten, is taken away, since I see that in the law two-tenths of the firstfruits were set apart, first a tenth of the whole, secondly a tenth of the remainder, for when a tenth of the fruits of the earth, of corn, or wine, or oil, is taken, another tenth is also taken from the remainder; therefore of these two that which is the first and principal one is honoured with the greater share; and in the second place that which follows it, since the number a hundred of the years of the wise man comprises both the first-fruits with which it is consecrated, both the first and the second kind; but the number ninety of the years of the female parent, comprehends the second and lesser first-fruits, namely, the remainder of the first, which is the great one among the sacred numbers. This therefore may be called the first vision in the sacred law which is familiar; and the other has a general character, for the number ninety is fertile; on which account also it happens that the woman begins to bring forth in the ninth month; but the tenth is the sacred and perfect number; and when the two numbers nine and ten are multiplied together ninety is made, as being the virtue of the sacred birth, receiving a fertile generation according to the number nine, and a holy one according to ten.

(57) Why did Abraham say to God, O may this my son Ishmael live before thee? (#Ge 17:18). In the first place, I do not despair, says he, O Lord, of a better generation, but I believe thy promise: nevertheless, it would be a sufficient blessing for me for this son to live who in the meantime is a living son, standing visibly, even though he be not so according to the legitimate blood, but is only born of a concubine. In the second place, that blessing which he is now asking for is an additional one; for he does not entreat for life alone for his sons, but for an especial life in God; and we must suppose that there is nothing more perfect than the rejoicing in the presence of God with a salutary soundness of mind, which is equal to immortality. In the third place, he by a conjecture intimates that the divine law, when heard, ought not to be considered enough if merely heard, but that it ought also to enter more deeply into the inward man, and to form his principal part; for that life is worthy of being beheld by the Deity which is formed in accordance with his word.

(58) Why does the divine oracle, in the way of intimation, say to Abraham, Yes, be it so: behold Sarah thy wife shall also bring forth a son unto thee? (#Ge 17:19). The meaning of this sentence is as follows: that confession and admission, says God, is on my part an admission of thy wish, being manifestly full of unadulterated joy; and your faith is not doubtful, but without any hesitation it has a share of modest awe and reverence; therefore that which thou hast received before, as to be done unto thee on account of thy faith in me, shall certainly be done; for this is what is meant by yes.

(59) Why does he say, But behold I will also listen to thee concerning Ishmael, and I will bless him, and he shall become the father of twelve nations? (#Ge 17:20). God says, I will grant to thee both the first and the second blessing, that is to say, both the blessings of nature and the blessings of instruction; by nature that which is according to the legitimate course of nature, that is Isaac, and by instruction that which is according to Ishmael, who is not legitimate: for hearing, when compared with sight, is like the illegitimate compared with the legitimate, and what is brought about by instruction is not of the same class with that which owes its existence to nature; and the man who is desirous of encyclical wisdom becomes the father of nations, for the encyclical number is a period of twelve days and years.

(60) Why does he say, But I will set up my covenant with Isaac, whom Sarah shall bring forth about this time in the succeeding year? (#Ge 17:21). As in men's wills some persons are set down as heirs, and some are entered as worthy of gifts which they are to receive from the heirs, so also in the divine testament that man is set down as the heir who is by nature a worthy disciple of God being adorned with all perfect virtues; but he who is introduced by learning, and is made subject to the law of wisdom, and partakes in encyclical instruction, is not at all an heir, but only a receiver of gifts gratuitously given. But it is said with great wisdom and propriety that his mother shall bring forth Isaac in the succeeding year, since this birth unto life does not belong to the present time, but to another great and holy time; and that which is divine rejoices in excessive abundance, and is by no means like the nations of this world.

(61) Why does he say, Abraham was ninety and nine years old when he was circumcised, and Ishmael his son was thirteen years old? (#Ge 17:24). The number of ninety and nine years is arranged here as approximating to the number a hundred. And it is in accordance with this number that it is arranged that the seed of the perfect man becomes the beginning of generation, which appears more evidently in the number a hundred; but the number thirteen is composed of the first square numbers of four and nine, the odd and even numbers; so that the even number has for its sides a twofold material form; and the odd number has an operative form, from all which a triple number is made, which is the greatest and most perfect of the festival victims which the examinations of the sacred scriptures contain. This is one reason. A second also it may be allowed to us to mention, that the age namely of thirteen years is very near to and a partaker with the fourteenth year, in which the motions of seed towards generation begin to have life. In order, therefore, that no foreign seed should be sown, he arranged that the first generations should be kept pure, figuring the instrument of generating under the figure of generation. In the third place, he teaches that he who is about to go through the operations of matrimony ought by all means first of all to cut away concupiscence, reproving all lascivious and effeminate persons as those who bring together superfluous mixtures which were not for the sake of the generation of children but to gratify incontinent desires.

(62) Why did Abraham also circumcise strangers? (#Ge 17:27). The wise man is as useful as the humane man, who saves and invites to himself not only his relations and neighbours, but also strangers and men of another family, giving them a share of his own habit of patient and religious continence; for these are the foundations of constancy, which is the object of all virtue, and the point at which it rests.