On the question why certain Names in the Holy Scriptures are changed (51-55)

It was therefore with great reason that it was said, "and be thou blameless," the speaker thinking that it is a great addition towards a happy life to live without sin and without reproach; but the man who has deliberately chosen this way of life, promises to leave his inheritance in accordance with the covenant, such as is becoming to God to give, and to a wise man to accept,

for he says, "I will place my covenant between me and between thee;" [*] and covenants and testaments are written for the advantage of those who are worthy of the gift, so that a testament is a symbol of grace, which God has placed between himself who proffers it and man who receives it;

and this is the very extravagance of beneficence, that there is nothing between God and the soul except his own virgin grace. And I have written two commentaries on the whole discussion concerning testaments, and for that reason I now deliberately pass over that subject, for the sake of not appearing to repeat what I have said before; and also at the same time, because I do not wish here to interrupt the connected course of this discussion.

And immediately afterwards it is said, "And Abraham fell on his face:" was he not about, in accordance with the divine promises, to recognize himself and the nothingness of the race of mankind, and so to fall down before him who stood firm, by way of displaying the conception which he entertained of himself and of God? Forsooth that God, standing always in the same place, moves the whole composition of the world, not by means of his legs, for he has not the form of a man, but by showing his unalterable and immovable essence.

But man, being never settled firmly in the same place, admits of different changes at different times, and being tripped up, miserable man that he is (for, in fact, his whole life is one continued stumble), he meets with a terrible fall;