Chapter III.
Abraham walks as far as Shechem, which word denotes exercise. There he sees the God whom, while he was a Chaldean, he could not see: to whom he indeed builds an altar, but does not sacrifice; and for what reason? Nevertheless, having raised the altar again, he invokes the name of the Lord.
And he journeyed, he said, Abraham, as far as the place Sychem, to the lofty oak tree (Gen. XII, 6). Don't these seem superfluous, unless you seek the reason, since he did not overlook the height of the oak tree? But where there is reason, there is nothing superfluous. For Sychem signifies either the shoulder or the neck, which is an indication of labor and exercise. Hence Jacob, a man skilled in exercise, bestowed it as a special gift upon his son Joseph. Therefore, since exercise itself cannot confer perfection without the dowry of nature, and is deprived of the grace of nature if exercise is lacking (for diligence is the support of talent), that man is introduced for your imitation, to whom you are being formed, with the grace of nature accompanied by exercise, thus becoming more solid and elevated, so as to pass as far as the lofty oak tree. The tree, as tall as it is, is also strong, indicating that the soul of the holy Abraham in this age has not been easily curved by storms, but has remained lofty, in order to elevate itself from earthly inquiries to the height of divine knowledge.
9. Finally, God immediately appeared to him (Gen. XII, 7). Nowhere earlier do you have that God was seen by him. Hence it is clear that this can be referred to him, because as long as he was a Chaldean, that is, not only in the region, but also in the opinion of the Chaldeans, he could not see the God whom he sought within the world. For the Chaldeans call the higher world God, and they claim that earthly things are carried by the house of the constellations and the course of the stars, and are constrained by a certain bond. And they called the stars gods because they believe that they have a certain supernatural dominion, since some stars have compassion for earthly matters. However, they should consider that what has compassion cannot have a commanding or ruling power, like a god, over those for whom it feels compassion; since it is also mortal and corruptible. Moreover, even though the world has been made, it itself is not God, but rather its creator and operator. Therefore, as long as the mind is influenced by Chaldean errors, it does not see God, whom it seeks in the things that are seen, not in the things that are unseen: for the things that are seen are temporal, but the things that are unseen are eternal. But God is not temporal, therefore He is not seen. Therefore, the mind does not see God when it follows the teachings of the Chaldeans. Hence, neither did Abraham see Him at first. But how could he see Him, whom he thought to be superior to another? But when he migrated to another not only region, but humble religion, for this is what Chanaan signifies, then he began to see God and to know that the God whose invisible power he perceived rules and governs all things. Therefore, the Scripture teaches us that Abraham, leaving behind the observation of the stars, saw God.
10. Confirmation of the testimony is added (Gen. XII, 7); for in that place he built an altar to the Lord who appeared to him. This strong impression is imprinted on his soul, and a clear faith in the truth is evident: memory is abundant in a grateful man, oblivion creeps in for an ungrateful one. The former cling to those who assist them, the latter lose everything that is given to them. However, he erected an altar but did not offer sacrifice. It could be understood if you remember the development of this thought process, which is preserved in the series of scriptures. And for this reason, he observed the custom of learning the act of sacrifice from God. For he perceived that the sacrifice of an irrational and dumb animal seemed unworthy of divine worship, as it did not appear to be a fitting offering. At that time, he had not yet understood the typology of Isaac's future passion, nor had Melchizedek bestowed upon him the grace of his blessing, so that he might understand these things.
11. He departed, he says, from there to the mountain, opposite Bethel to the East (ibid., 8). The increase of devotion signifies the height of the mountain, of which the ascent is an indication of a more abundant progress. Opposite the East, therefore, because he prophesied the coming of the sun of justice; for there Wisdom prepared a dwelling for herself, and from there she predetermined her rising through the virgin. Therefore, he wanted to receive the light of already known mysteries. For just as the world will be illuminated by the brightness of the sun, so the whole mind will be illuminated by the splendor of Wisdom. And fittingly he established Bethlehem against the East. For the house of God is called Bethlehem, in which Christ was born. Therefore God says through the prophet: And you, Bethlehem, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people (Micah 5:2). He did not say against Bethlehem, but he called Bethlehem itself the tabernacle. For the Church of the righteous is the tabernacle. Now who does not marvel at the mysteries, that Bethlehem is near the Sea of Galilee from the East. Indeed, either the soul that deserves to be called the temple of God, or the Church, is battered by the waves of worldly cares, but it is not destroyed: it is struck, but it does not falter, it is readily able to suppress and appease the commotions of the waves and the uprisings of bodily affections. It watches the shipwrecks of others, itself immune and devoid of danger, always prepared for Christ to shine upon it, and through His enlightenment, it acquires joy for itself. For just as the eyes are nourished by the light of the first day, so too is our mind nourished by the discoveries of wisdom, and it seems to shine with certain rays of it. For the visible rays of the sun are diffused throughout the earth, but the invisible rays of our heart penetrate its inner recesses.
He built an altar again and invoked in the name of the Lord (Genesis 12:8). The process of faith is signified in the invocation of the Lord. This adds to what was said before.