22. Now, if the statements made to us regarding Israel, and its tribes and its fam­ilies, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,” we do not understand the expression as the Ebionites do, who are poor in under­standing (deriving their name from the poverty of their intellect—“Ebion” sig­nifying “poor” in Hebrew), so as to sup­pose that the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.” Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.” And in another Epistle: “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the gen­eral assembly and to the Church of the first-born which are written in heaven.” If, then, Israel is among the race of souls, and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jeru­salem, and it consequently is the metrop­olis of all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole ter­ritory included within the cities of the holy land. For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their “pounds” well, He assigns the presi­dency over five or ten cities. If, therefore, the prophecies relating to Judea, and Jeru­salem, and Israel, and Judah, and Jacob, not being understood by us in a “carnal” sense, indicate some such mysteries (as already mentioned), it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these “bodily” Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their “spiritual” (counterparts). For if there be “spiritual” Israelites, it follows that there are also “spiritual” Egyptians and Babylonians. For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration. Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. And what is said in many places, and especially in Isaiah, of Nebu­chadnezzar, cannot be explained of that individual. For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning. Nor would any man of understanding interpret what is said in Ezekiel about Egypt—viz., that in forty years it should be laid desolate, so that the footstep of man should not be found there­on, and that the ravages of war should be so great that the blood should run through­out the whole of it, and rise to the knees—of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun.