The Book of Job
God, with all thy heart, with all thy soul, and with all thy strength: and the other is like unto this; Love thy neighbor as thyself.
Wherefore, seeing he always grounded upon manifest and certain things; why then will we only in this place have his reason to be uncertain and obscure, and never known before? But I will pass over these things, and will observe this, that these two vices; namely, ignorance of the scriptures, and of the power of God, may also at this day be objected to all them which be maintainers of wicked opinions: for they are infected with the ignorance either of both, or at the least wise of the one or of the other. So as when we have access to the reading of the scriptures, we must endeavor to be delivered from both those vices, whereby we may well understand the scriptures, and judge rightly of the power of God. Thus much shall suffice concerning the testimony brought by Christ,
The Book of Job 26. Now having respect to the course of times, I will handle the text of Job, which is in the 19th chapter of his book: but before I set forth the words themselves, it seemeth good to touch that, which he treated of before. To the intent that those things, which were to be spoken, should the more diligently be considered, he did move men after this sort to give ear to him; I would to God my words were written, not in papers, but in a book, yea, and graven with an iron pen in lead or in stone, for an everlasting continuance! So the laws in old time were graven in tables of brass, lest the writing should wear out. And in Jeremiah we read, that the sin of Judah was written with a pen of adamant, so as it could not be wiped out. The words therefore be worthy of memory, which Job desired to print after this manner. The words are these; And I know (certainly, not by natural knowledge, but by faith) that my redeemer liveth. He beginneth the
saying with the letter Vau, which coupleth together: as if he should say; Seeing other faithful men believe this, I also know and confess this with them, that my redeemer liveth.
He calleth him A redeemer; to wit, from death, from sins, and from all evils. He saith moreover, that He liveth; because he is the fountain of life, and quickeneth all things that have life. This undoubtedly is
Christ the son of God: for there is no other redeemer given unto men besides him. And therefore a little after he calleth him The last; because there were many partly and imperfect redeemers. But Christ is the last and perfect, beside whom no other ought to be looked for.
Albeit, the Hebrew word Acharon may be referred to the time, as to say; That redeemer of mine liveth, and at the last time he shall rise out of dust. This do some attribute to the resurrection of Christ: for he was raised up with his body, which after the manner of the scripture is called dust. And undoubtedly, Christ in rising again was the first fruits of them which sleep. And he is said to have risen in the last time, because his resurrection happened in the beginning of the last age: for there is no other age to be looked for, than that which we now live in; so that of John it is called the last hour. We may very conveniently also refer that saying to the resurrection of the dead, so as of that living redeemer it may be said; At the last time: that is, At the end of the world; He shall rise, to wit, He shall exercise his power upon dust; that is, upon dead bodies already become dust, in raising them up again.
Moreover, Job making the matter more plain, addeth; Afterward, that is to say, At that time; this my hide, or skin, or flesh; which they have gnawed, pierced and hacked (for these things doth the word
Nacaph signify; that is to wit, sorrows, diseases, and worms) shall not be despised of my redeemer, but in my flesh (that is, being in flesh) I shall see God. The Latin translation hath, Rursus circundabor
pelle mea; I shall be again compassed about with my skin. They who so translated the same, it should seem they had a respect unto the verb Iacaph, which signifieth, To compass about: and in the conjugation Niphal it is said Nikkephu, that is, They shall be compassed about; namely, my joints, sinews, and members in this skin, and in this hide, and with my flesh I shall see God. Both the one sense and the other do affirm resurrection. With mine eyes I shall see him; I myself, and not a stranger or other for me. He affirmeth that he shall rise in his own proper body, and not in another: for even as Christ took again his own body unto him, even so likewise shall be given unto us our own bodies, and no other.
Whereupon Tertullian De resurrection carn is said; I shall not be another man, but another thing: affirming, that there shall be no diversity of substance, but of conditions, qualities, and properties.
However, they speak contrariwise at this day in the schools; to wit, that every man shall be another person, but not another thing.
Nevertheless, the diverse forms of speaking do not alter the matter. I shall see (saith Job) Li, which signifieth, For myself, for mine own profit: for albeit he deal severely with me now, and seemeth to be mine enemy, he will then show himself to be merciful and gracious unto me. This is the consolation of the godly, while they abide affliction in this world; even to have an eye unto the resurrection, and therein to quiet themselves. And while he saith; I shall see him with mine eyes, he hath made manifest the two natures of Christ; namely, the divine and the human: for God is not seen with bodily eyes. These things be so manifest, as they have no need of greater light. Whereby it appeareth, that the fathers in old time were not ignorant of Christ the redeemer, nor yet of the resurrection from the dead.
27. Some say that Job spoke these things regarding the recovery both of his health and his goods in this life: and they are not of that mind that he spoke anything of the world to come. But that interpretation is strange and vain, which is two ways to be confuted by argument.
First, of the recovery of health concerning this life, he despaired; and with the hope of resurrection, he comforted himself, as it has been said: which is evident in the same 19th chapter, where he says that God dejected all his hope, so he compares himself with a plant that is cut off and springs not again: and the very same appears in many chapters of his book. Further, if he had spoken of this temporal restitution; what needed he to have used such magnifical speech before he began the matter, wishing that his words were written in a book, and graven in flint, or in lead, for a perpetual remembrance thereof? It is a common matter that calamities be removed from them that repent, and to have their old state, and many times a better restored by God: yea his friends promised that this should happen unto him, if he returned into the way from whence they thought he was departed.
Wherefore Job spoke these things, that they might all understand that even in the midst of death, he godlily comforted himself with the hope of resurrection: which he would teach his friends and others to do by his example. The interpretation that is brought is so clear as it may seem to be written, not with ink, but with the beams of the sun.
So as they are fond without all measure, which seek a doubt in this plain matter. The Hebrew interpreters upon this place be so obscure, as in reading of them thou mightest seem to grope in the dark: certainly they have even of set purpose followed obscurity. It seems they would have said that Job knew that God (whom he calls his redeemer) lives, through the effect of punishments and miseries, which he perceived to be grievously inflicted. And to this purpose, they force what he says, as touching his flesh he sees God: that is to
wit, that he feels him, and acknowledges him by the griefs which he endured, and which he himself, and no other, could have considered.
These are trifles impertinent and clean beside the purpose: neither can they be applied unto all the words of this text. Hereunto thou mayest add that in a manner all the fathers, although they were most ancient, understood this place of the resurrection.
28. But passing over Job, I will bring another testimony out of David.
He in the 16th psalm pronounces; I have set GOD in my sight; namely, in perpetual recording of thy law, lest I should commit anything against the same: or else in considering him to be always present in all my thoughts, sayings, and doings, that I should do nothing unworthy of his presence: or else in calling always upon him in adversities, lest I should put my hope in any other but in him. He has not failed me, but standeth at my right hand, to maintain, support, and defend me. Therefore, was my heart glad; namely, with a sound and perfect gladness, not with a vain, inconstant, and worldly joy. And my glory rejoiced. Under the name of glory, many of the Hebrews understand the soul; because that is the principal part and glory of man. But others expound it to be the tongue, because the worthiness and excellency of man were sometime thought to come by speech. The Hebrew word is Kavod, which the Septuaginta in their translation called Tongue: which also the apostles observed in the Acts when they handled this place. Neither doth there want examples, in which Kavod signifieth A tongue. In the 30th psalm; He shall sing unto thee, Kavod, with his tongue, and shall not hold his peace. Also in the 108th psalm; I will sing and give praise unto thee,
Kavod, with my tongue. And in the book of Genesis, the 49th chapter, Simeon and Levi are warrelie instruments of iniquity, my soul cometh not into their secrets, nor my Tongue is not united with their congregations: that is to say, I have allowed nothing of their
wicked counsel; neither have I with my Tongue, that is, by my commandment, driven them unto so grievous wickedness.
And very well doubtless, among the Hebrews, both glory and tongue are signified by the word Kavod: for albeit that man's dignity depends on a reasonable soul, yet the same being invisible is not known by any other thing more than by speech. Whereupon some have taught that the special distinction of mankind is that he is endued with the gift of speaking. And Aristotle said that Words are tokens of those passions or affections which be in the mind. Also,
Democritus taught that Speech is διανοίας ρήγματα, that is, A certain flowing of reason: for the thoughts of our reason, which be hidden, flow and break forth by words. So as the meaning of David is; I have conceived so much joy in my mind as my tongue exceedingly rejoices in giving of thanks and setting forth of his benefits. Neither doth my gladness there cease, but it also replenisheth the body: For my flesh shall rest in hope. The verb
Yashab, betokeneth not only To lie or rest; but also, To dwell: whereupon some have interpreted; It shall boldly dwell. And from whence this confidence ariseth, he straightway addeth; Because thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption. My flesh doth rest in hope, or boldly dwelleth; because I hope that I shall be raised from death unto life: and that life not to be common, but a true, happy, and everlasting life. Therefore he addeth; Thou shalt show me the path of life; the fullness of joys is in thy countenance; at thy right hand are pleasures forevermore.
29 These verses of David were alleged in the Acts, both by Peter and Paul, before the people of Israel, as being things which pertained to the resurrection of Christ. But in the examination of them, three things seem to be alleged; first, that the sense of the words be understood; secondly, to know whether they do belong unto Christ,
or unto David; last of all, how they may be aptly applied to our resurrection. First and foremost we must call to mind, that the judgment was pronounced by God, against Adam and his posterity, that by death they should return into the earth from whence they were taken: and in the earth they should perpetually have remained, unless Christ (by his death and resurrection) had cut off and abrogated that curse. He verily died and was buried, but he lived not so long in the sepulcher, that his dead body did putrefy. He died and was buried, as other men be; but saw not corruption in like manner as they did. Other men also shall not be left in the graves, seeing that in the end of the world they shall rise again: yet shall they not escape corruption, although that their bodies, by the travel of physicians be preserved either with myrre, or alloes, or baulme, or with other spices. For the flesh is consumed, and being wholly dried up, it cleaveth to the bones, being so corrupted and changed, as it may rather seem to be skin than flesh.
The elect, while they live here, are not delivered from troubles, vexations, calamities, and diseases: yea in comparison of others, they suffer grievous things, and yet they are said to be at rest; verily not in act, but in the hope of resurrection. Thereby are they comforted in the midst of death: by it the martyrs did constantly suffer, and were liberal of their life and blood for the name of Christ. And that this hope is to be understood of the resurrection, the words which follow, do sufficiently declare; Thou shalt not leave my soul in hell, nor suffer thy holy one to see corruption. This hope nevertheless, albeit it do cheer us up very much, and doth exceedingly strengthen us; yet hath it sighs & sobs joined therewith. For Paul in the 8. chapter to the Romans, writeth; We having the first fruits of the spirit, do sigh in our selves, expecting the adoption and redemption of our body: for through hope we are saved.
30. Moreover, that saying hath a great emphasis, wherein it is written; "Thou shalt not leave me in the grave": for thereby David prophesies, that Christ should be buried. For we leave not anything in a place, unless it were first put there. Wherefore he deals not in this place touching any protection, safe custody, and defense of the flesh in this world; but of the resurrection of the flesh, and eternal life. Even cattle and brute beasts, when they die, be at rest, as well from diseases, as from labors: but they rest not in hope; because they hope not for the blessed and happy resurrection. The Hebrew word
Chasid (ָח ִסיד), is translated by the Septuaginta ἅγιος (hagios), that is, Holy. So was Christ peculiarly called; "The holy one of God": and so did the devils call him, as we read in Mark and in Luke. Scheol
(ְׁש אֹול), among the Hebrews, expresseth both a grave, and also hell; of the verb Schaal (ָׁש ַאל), which is, To crave; because these things seem evermore to demand and crave, neither are they at any time satisfied.
The 70. interpretors, and the apostles in the Acts said, εἰς ᾅδου (eis Hádou), into hell. But Schacath (ַׁש ַחת) is derived of the verb Schacath
(ָׁש ַחת), which signifieth, To destroy and corrupt: whereupon, as well a hole as a grave, is called Schacath; because dead carcasses do there putrefy and corrupt. Thus much of the names.
So as the confession of our faith hath, that Christ was dead and buried: but yet so, as neither his soul was long detained in hell, nor yet his body so long tarried in the grave, that it had trial of corruption. These words contain singular and excellent comfort, as touching the flesh; seeing we believe that the same shall be raised up from death. Which doubtless would be no comfort at all, if so be that our body and flesh should be subjected unto perpetual death. The elect do advance their joy and hope; because they be not afraid of death. They know, that in these words, there is no speaking of a certain short deliverance, to be given unto them for a time. Certainly
David was many times delivered from sundry dangers, and from
most sharp and deadly sicknesses: and for those benefits, he in his psalms gave GOD sundry thanks; for he acknowledged, that those things were laid upon him for his benefit. But in this place he speaketh of eternal life, and of the chief felicity, which the words that follow do declare, when it is said; Thou shalt show me the path of life; in thy presence is the fullness of joys; at thy right hand there are pleasures for evermore. But it is a cold comfort that ariseth thorough hope of deliverance, from one danger or another, and from one disease or another; when others be at hand, and that finally we must die: for that in deed is nothing else, but even to take breath for a time.
Further, I pass it over, that such benefit is common to us with the wicked; because both their death is oftentimes deferred, and they escape from sundry sicknesses. But this is the great happiness of the godly, that unto them death is turned into rest; and the grave is not properly corruption unto them: in the which they sweetlie lie, being now delivered from the troubles and labors of this life. And when it is said, that the flesh doth rest in hope: it must not so be understood, as though the carcase or dead flesh doth hope. For if we consider of it, as it is separated from the soul, it is a brute and rude thing, neither doth it hope nor despair: but the meaning is, that the godly, while they live here, do so comfort themselves, as they hope that their flesh shall both rest, and be restored unto a most happy life. If David, which lived under the law, and in the old testament thus prophesies concerning the resurrection of the dead, and of Christ; how dare foolish men say, that the fathers in the old testament were ignorant of these things? Peter advised the Israelites, that they should give credit unto David; because he could rightly pronounce of these things, in that he was a prophet; whose function is to foreshow of things to come. Further, that Christ was promised unto him by an oth; and that not only he should come forth of his stock, but that he
should sit upon his seat, that he might faithfully govern and rule the Israelites.
31. Nor must it be forgotten that David did not write, "I did rest in hope," but he attributed the same to his flesh, lest he should give cause of suspicion that death did also pertain unto the soul: for there be such as think that the soul doth perish together with the body.
Further, that at the resurrection of the dead, both parts shall be restored: the which opinion we have before confuted by most evident testimonies of the scriptures. And that the thing may yet more manifestly appear, it is to be understood that "Soul" in this place is not taken by all men after one manner: for some do consider of the same properly, as it is distinguished from the body, and then they take the word Scheol, not for a grave, but for hell: to have the sense to be, that Christ was not to be forsaken in hell, but should quickly be restored to his body. And undoubtedly the greatest part of the fathers, when they would confirm the going down of Christ into hell, do use this interpretation: from which also the apostles do not fly, who said with the seventy interpretors; "Thou shalt not leave my soul in hell," and turned not the word Scheol, sepulcher. But others do understand Soul, as though it should signify a dead man, that is, the dead carcass itself: and they think it to be said; "Thou shalt not leave me being dead," that is, my dead carcass in the grave: so as if the same thing were repeated in the second clause, which was spoken in the first; namely, that it is all one [to say] that the holy one shall not see the grave; and [to say] my soul shall not be left in the grave. This interpretation David Kimhi follows.
Now, that the soul doth sometimes signify a dead man, or a dead carcass, it is read in the 21st of Leviticus, where God commands the Israelites that they should not contaminate or pollute themselves over a soul, that is, over a dead man, or over a dead carcass. But for
this matter, I mean not now to contend. But yet as touching that which belongeth unto the descending of Christ into hell, which is gathered of the former exposition; I think it not amiss to have noted that they fly from the true mark, which think that the soul of Christ did so descend into hell, where the damned souls are punished for their deserts, as that he suffered there also the punishments and torments of the ungodly, to the intent that we should be delivered from those evils. These are devises of men, neither are they grounded upon any of the holy scriptures: nay rather, when Christ was at the point of death upon the cross, he said; "It is finished," because in dying he had finished his vocation, so far forth as he was sent for the redeeming of mankind, and by that one only oblation or sacrifice (as it is written to the Hebrews) he obtained salvation for us. And we read everywhere in the holy scriptures that we by the death, cross, and blood of Christ are redeemed: but we read nowhere [that we are redeemed] by the torments and punishments in hell, which happened after his death. Further, when he was even now dying, he said unto the father; "Into thy hands, I commend my spirit," and they which be in the hands of God, undoubtedly are not tormented with the pains of hell. But of this matter we have sufficiently spoken at this time: for I think that hereby it is plainly showed what sense is to be gathered out of the words of David. Now resteth to be considered whether this oracle were uttered concerning David himself, or touching Christ.
32. The Hebrews, and chiefly among them D. Kimhi, think that the prophet spoke these things of himself; namely, that he believed he should in that sort be protected and delivered by God, as he should neither be left in his sepulcher, nor see the grave. However, Peter excepted him and such others, as we read in the second chapter of the Acts, saying unto the Israelites, "For I may boldly speak unto you of the patriarch David, that he is both dead and buried, and that his
sepulcher remaineth with us unto this day." By which words he shows that his dead body was not only left in the sepulcher, but that it there became rotten, and that therefore that prophecy could not be applied unto him; but was fulfilled in Christ. But the Hebrews laugh us to scorn, and say, "Without all doubt your Christ died, and was buried, as ye yourselves confess; how cometh it then to pass that he saw not the grave?" We answer that we indeed confess that Christ died; but yet not so, that he was detained either by death or by hell.
Wherefore his dead body was not left in the sepulcher, neither did he see corruption, if we understand Schacath, to signify Putrefaction, which by the apostolic doctrine is the lawful interpretation thereof.
But if we yield unto these men; to wit, that by that word is signified either a grave or a sepulcher, we will say that it was pronounced of Christ, that he should not see the grave; either by the figure
Hyperbole, or else by Catachresis. By which figures we say that this thing was not extant, or was not done; because it was extant and enduring but for a short time, or for a moment. If this be spoken as touching them, which believe (as we read in John), "They which have believed in the son of God, shall not see death," whereas they shall be in death, till the end of the world: how much rather and more truly is it pronounced of Christ, which was there but three days, and those not fully complete? And certainly, according to these tropes or figures, his dying was no dying, and his burying no burying. Indeed he died truly, but he tarried not in death; he was truly buried, but he tarried not in the sepulcher: but as touching corruption or putrefaction, he had no manner of trial thereof. Wherefore unto the question proposed, I answer, that David, when he hoped well of his own resurrection to come, spoke these things: but yet so spoke them, as he altogether bent his mind upon Christ, knowing that he himself was appointed unto the church, to be the shadow or figure of him.
Chiefly therefore he referred the resurrection, which he spoke of unto
him, by whom it is derived unto other men: so as he is justly and deservedly called by Paul; "The first fruits of them that sleep." For this cause he spoke those things, which might wholly surmount and excel the degree and condition of his own reviving: for he would carry up men to Christ himself. Neither had these words been truly nor profitably spoken by him, unless he had referred them to Christ, the author of the most happy resurrection.
Wherefore we must understand that it is a certain and firm rule, that the dignities and prerogatives, which we read in the holy scriptures to be attributed unto the saints; all those are chiefly, and that excellently well to be referred unto Christ. So then David spoke not alone of Christ, but also of himself; but yet so far forth, as he was in Christ, and was included among others of his members. Thou wilt perhaps say that the apostles seem to deny this, which affirm it to be fulfilled only in the Lord. I answer: they denied not that the dead body of David was left in the sepulcher; for they affirmed the same to be left there, even unto those times. Nor deny they that he saw the grave, seeing he was therein even until that day. But again, they denied not but that he should from thence be taken at the time appointed, and that he should at the last be raised from corruption.
Wherefore these things agree to David, so far forth as the grave and corruption shall not be perpetual unto him. Hereby likewise it appeareth what answer we are to shape unto the third question; namely, that these things belong also unto us, so far forth as we with David be the members of Christ. For as Christ by dying overcame death, not only for himself, but also for us; so by rising again, he liveth both unto himself, and unto us. Wherefore perfect life, perpetual and eternal felicity, as concerning both the soul and the body, do rest in Christ the head; and by little and little distill and flow into the members, according to the analogy or proportion of them.
Some demand why God suffereth the dead bodies of holy men to lie so long in the grave, and to be corrupted and putrefied; seeing both they be holy, and (as Paul saith) the temples of the Holy Ghost?
Hereunto is answered that our flesh indeed is of one kind and nature with the flesh of our Lord; but that in the meantime there be many differences put between them. For the flesh of Christ was pure, neither was it in any respect subject unto sin: but on the contrary part, we are compassed on all sides with sins; only we are not altogether oppressed. Moreover, as David saith; "We are conceived in iniquity, but Christ by the Holy Ghost." Besides this, it is very meet that the head should go before the rest of the members; and it is requisite that the members should be all made perfect together in one. So then, the dead bodies of the elect do wait, until the full number of the brethren be complete.
33. But seeing in the places now alleged, there is only mention made of the resurrection of the blessed; some man perhaps will doubt whether the wicked shall be also raised from the dead. We answer that the resurrection doth also belong unto them: because even as in Adam all do perish, and are wrapped in the sentence of death; so shall all be quickened in Christ. But this difference there is, that the godly shall be raised up to glory, but the ungodly to destruction.
Wherefore we read in John, that They which be in the graves shall hear the voice of the Son of God: and they which have done well shall go forth into the resurrection of life; and they which have done ill, into the resurrection of judgment: that is, of condemnation.
Therefore the holy scriptures have the oftener made mention of the resurrection of the faithful; because that is the resurrection of life.
The other, which is of the reprobate, may rather be called an everlasting fall and destruction, than life and resurrection. For which cause the prophet Isaiah, in the 26th chapter said; "Thy slain men shall rise again: but speaking before of the wicked; The dead men
(saith he) shall not rise again." So then we must assure ourselves that by the benefit of Christ, life shall be restored as well unto the good, as unto the bad. But the godly shall be honored with great glory, whereas the wicked shall receive perpetual shame. This indeed is the cause why the divine scriptures make oftener mention of the resurrection of the godly than of the wicked. And that in this place only the resurrection of the just is treated of, those words which David added, do bear witness, saying; "Thou shalt show me the path of life; in thy presence is the fullness of joys, and at thy right hand are pleasures for evermore." By which words are showed that this happy resurrection pertaineth only unto them which have set God always before their eyes.
34. But there do not want at this day also, which say that David indeed foretold of these things; yet not so expressly and manifestly as they might be understood by others: but that only by the apostles, after the coming of Christ, those things were expounded and made plain. For they affirm further that in the Old Testament, the resurrection was altogether unknown. But we say that the prophecy was evident, and that there was no obscurity therein, but by the fault of teachers, who laying aside the scriptures of God, began to follow the opinions of the Greeks; rather bringing in the decrees of philosophers, than the sentences of the holy scriptures. This also might happen by default of the readers, who did not attentively, but negligently peruse the sayings of the prophets. Otherwise, the prophecies would be plain enough, or at the least not so dark and obscure, as they may by no means be understood. For they are given to edify withal, therefore they might not instruct men unless they should be understood: and they would bring no more benefit to the church, than does a strange tongue, whose use in the church is forbidden by the Holy Ghost, because it tended not unto edifying.
But against us is objected a place unto the Ephesians, where the
apostle Paul testifies that "The secret or mystery of Christ was hidden many ages from the children of men, that the Gentiles should be inheritors also, and of the same body, and partakers of his promise in Christ by the Gospel." But that the meaning of the apostle's words may appear, we must make certain distinctions.
35. The first is to make a difference between the Jews and the Gentiles: for unto the Gentiles we will easily grant that the mysteries of Christ and spiritual lessons for the most part were unknown. For it was no open profession of them; albeit that there were some among the Ethnics that knew those things. But the Hebrews, who received the law from God, and had given unto them most excellent prophets, were not ignorant of the mysteries of Christ; unless it were in respect that they of set purpose contemned the word of God, or else that they being hindered through affections, and blinded through hatred, would not hear them which taught well. An example may be the wicked Jews, that when as Christ had said; Abraham saw my day, and rejoiced, they were so thoroughly vexed, as they would have stoned him: when nevertheless among the Hebrews, nothing was better known, than that Abraham, Isaac, Jacob, & other the patriarchs, both knew Messiah, & also prophesied of him. However, they were so blinded with wrath, as they inverted the Lord's words, saying; Thou art not yet fifty years old, and hast thou seen Abraham?
Whereas Christ did not say that he saw Abraham, in respect of his manhood, or else was with him: but that Abraham himself, in spirit and in faith, saw his day. But we must also make a difference between the Jews themselves: for the secrets or mysteries were not known unto them all. For among them, some were Epicures, and altogether Atheists, which contemned divine things: those understood little or nothing of Christ, and of his mysteries. Others were godly, but yet rude and unskillful; who yet were not ignorant of the principal points of religion, and of those things which should be
believed of Messiah. But others were learned, and well acquainted with the holy scriptures, which understood in a manner all things touching Messiah and the mysteries of him.
36. Furthermore, we grant that the Hebrews, according to their time, did much more obscurely see the mysteries of our salvation than we do. For prophecies are much more plainly perceived when they are come to pass, than when they are not yet fulfilled. That the fathers in old time knew those things, which belong unto Messiah, hereby we may easily perceive, in that they all declared him to be the son of David. For the common people, the children, and blind men called him The son of David. And the Scribes and Pharisees being demanded by Herod, Where Christ should be borne, named expressly, In the city of Bethlehem. And Isaiah in the 53rd chapter, so notably, so plainly, and so manifestly foreshowed the acts and mysteries of Christ, as he seemeth not to play the part of a prophet, but rather of an evangelist. In like manner, the death of the Lord, together with his triumph and victory, came so readily to hand in each place of the scriptures, as the Hebrews appointed two Messiahs, one of the tribe of Ephraim, which should die for the salvation of their nation; and another they made of the tribe of Judah, and him to be the son of David, which should obtain the victory, and bear rule over all nations. And by this means the things which belonged unto one Christ, concerning his two comings, they divided into two. And the calling of the Gentiles, (whereof in the place before alleged to the Ephesians, the apostle specially discoursed) is showed in the holy scriptures. For there we read, that All nations shall come to mount
Zion, to worship Jehovah: and that Altars shall be built unto him, even in Egypt; and that All people shall speak in the language of Canaan: also that From the east unto the west his name shall be extolled, by offering unto him acceptable and sweet sacrifices.
37. Certainly, these things were very well known unto the Hebrews: yet nevertheless, they were called hidden things, as touching execution and experience. For they believed that they should come to pass afterward: but the means, the time, the way, and the manner how, all men did not plainly perceive. Herein are we happier than they: for both we understand these things, and we are not ignorant, both when and how they were ordered. Yea and the apostles themselves, whom Christ had commanded to preach the Gospel unto all creatures, kept themselves long time among the Hebrews neither went they unto the Gentiles, because as yet they knew not the time, the means, and the manner how they should preach to the nations.
They waited for some certain sign to be given them, which at the last they obtained by the conversion of Cornelius the centurion. Yea moreover, the angels themselves (as the Apostle testifieth in the epistle to the Ephesians) do understand sundry and manifold things of the church, as touching the sundry and manifold wisdom of God.
Indeed, I willingly confess that there are certain things in the holy scriptures, which are somewhat hard, being not yet perfectly understood; but those (I say) neither are, nor in old time were of necessity unto salvation. And thus I think that the godly Jews, in the old time, held in effect the principal points of religion; and believed those things which did suffice unto piety, and that the prophesies of Christ were well known unto the godly. And that if there were any, which knew them not, we must think that the same happened through their own fault. For Isaiah, in the 29th chapter, when he had reproved the people of Israel, said; that They were come to that pass, that all the visions of the prophets, were unto them like a book sealed up, which they might not read, if it were showed unto them. And he straightway added the cause, saying; Because this people honoreth me with their lips, but their heart is far from me.
38. Wherefore, the fault must not be laid unto the scriptures, but rather unto the sloth and negligence of Men, who love darkness rather than light: otherwise, The holy scripture is plain and giveth understanding even to the simple. So as they be very ill-advised, which under the pretence of difficulty and obscureness lay aside the reading of the scriptures. And some such ye may find, which say, they know not the secret mysteries of the father, the son, and the holy Ghost: and that they know not whether they be one God, and whether one God be these three; namely, the father, the son, & the holy Ghost. And in the meantime they neglect the diligent reading of the scriptures: and sometime they so deceive themselves, as they suffer to be obtruded unto them, to be worshipped and honored for God, him whom they think to be a creature. In those mysteries they feign themselves dull of understanding, when as otherwise they be sharp enough of wit, and diligent to defend their own inventions.
And whereas they challenge unto themselves the knowledge of the scriptures, and boast that they have the key of them; neither do they enter in themselves, nor yet suffer others to enter.
But I return unto David Kimhi, who albeit (as I have showed) that he did interpret the place of the psalm to belong to David, who trusting in the goodness of God, hoped to receive help in all dangers, and that he understood not these things to be spoken of the happy resurrection, (so as except he had affirmed the same in another place, I would soon have judged him to be a Sadducee:) yet did he not overpass a certain sentence of the elders, in Midrash, which is written after this manner; Achare melammed melmalto bhi vet bolaa; that is, He teacheth, that after death the worm & moth shall not bear rule over him. But wherefore in this place they have so greatly shunned the light, I see no other cause, but the hatred which they bear against Christians: which was greater than that, wherewith the people of Rome hated Vatinius. For seeing it is not unknown
unto them, that the apostles; namely, Peter and Paul had used this testimony of David, for confirming of the resurrection of Christ, therefore devised they so many sundry & intricated expositions, because they should not consent unto the apostles of Christ. Lastly, it is to be noted, that the prophet was taught by inspiration from God, not by the power of nature; that resurrection should come: when he saith unto God himself; Thou shalt not leave my soul in hell, neither suffer thy holy one to see corruption. And much more in those things that follow; Thou shalt show me the path of life, &c.
39. The prophecy of David being plainly expounded, it seemeth good to bring forth another testimony, which we read in the 26th chapter of Isaiah. There the prophet, at such time as the Israelites were grievously afflicted and oppressed with extreme calamities, would have them comforted, by testifying unto them what help should be expected from God: the help I mean of eternal life, through the resurrection that should come. Wherefore he turning his speech towards God, saith; Thy slain men shall live: calling martyrs, or those, whose whole life was a martyrdom, The slain men of God; because they set forth the glory of God, through their good works: and whom the same Paul calleth; The dead in Christ. And he addeth;
Together with my dead body: coupling and associating himself to those elect of God, that shall be raised up. Certainly, the piece of sentence added, doth not a little serve for vehement affirmation. For he showeth that he speaketh or entreateth not of things unknown, or such as pertained not unto him; but of those things, which he verily perceived, and after a sort had already tasted.
Which we in like manner should imitate; namely, to apply unto our own selves those things, which are promised by GOD unto the saints.
Undoubtedly, The slain of God shall live in that resurrection, which is now begun, when God relieveth his elect in afflictions: but shall be
thoroughly and perfectly fulfilled at the last day, in the blessed resurrection. Whereupon, in the Acts of the apostles, the third chapter, that day is called; The time of restitution of all things. And we must not forget, that the Hebrew word Nibblathi, may by another manner of Hebrew pricks be read in the plural number Nibblothai: so as it may signify; My dead bodies shall rise: as though God should answer unto the prophet (which said; Thy slain men shall arise ) and say affirmatively; Yea verily, my dead bodies shall arise.
Furthermore, it must be diligently considered, that the cause of the resurrection is expressed; for therefore the slain men shall arise, because they be of God: but God is not God of the dead, but of the living; as Christ himself testifieth.
40. Besides this, it is said; Awake ye, or Be ye raised up. Because the death of the godly is counted like a sleep, as we oftentimes read in the scriptures. And he addeth; Rejoice ye: because seeing there is speaking of the resurrection of the godly, that day must of necessity be most comfortable unto them. And he calleth them; The inhabitants of the dust: partly, because it happeneth to them to be disquieted, and torn in pieces, while they be in this life; and partly, because after death they be resolved into ashes. Afterward he, turning himself to God, saith; Thy dew is even as the dew of herbs.
For even as they, being dried up in the winter, either else, through heat of the sun, do again flourish and wax green, by receiving the dew of heaven: so the dead, by virtue of thy goodness and power, shall return unto life. Herein consisteth the elegancy of this similitude; that even as these things flourish, and are green without man's labor; even so shall the dead rise again by the power of God, without the force of nature. God hath painted out in external things, the form and image of the expected resurrection; while as those things do spring, bud forth, flourish, and fructify, which before were withered. Which similitude also Paul to the Corinthians toucheth.
It followeth in the prophet; The earth shall thrust forth her dead, and shall discover her blood; but thou my people enter thou into thy chambers: namely, while the blessed resurrection is attended for.
Thou mayest patiently abide the cross, while thou seest so great a good laid up for thee: For the passions of this life, if we compare them to the glory to come, which shall be revealed unto us, are not to be esteemed. Tertullian, in his book De resurrection carnis: That which the Hebrews call Chadarim, and the Latins turn Cubicula, he calleth Larders or safes; which he saith are for this cause used in the house, that meat may be laid up in them, to be delivered out again unto the use of man. Even so (saith he) dead bodies are put into the graves, to the intent that they should be brought forth from thence again. But to return unto the lodgings, or chambers, and closets, in the which God commandeth that the faithful should bestow themselves in the meantime; namely, before the blessed life. And if it be demanded, what the godly shall there do, while they be afflicted? I answer, that they be therein, to the intent they may weep, complain themselves, sigh, call earnestly for help, and as it were to set forth in the bosom of the father, their griefs, and whatsoever doth disquiet them. For it is not the part of godly men to bewail their griefs in the streets, in taverns, or in barbershops, or openly to exclaim of their oppressions: for they must commit their cause to the just judge. Even in like manner as it is said by Peter, in his first epistle, the second chapter, that Christ himself did shut the door unto thee for a little space.
The argument of this consolation is derived from the shortness of time, even as Paul wrote in the second epistle to the Corinthians; that The momentary lightness of the afflictions of this life, doth breed unto us a great weight of glory. And it is called a short time, which is appointed in the meantime, till the resurrection: and that not amiss, although it should be a long time; because this must be understood
by comparison. For if a very long time be compared with eternity, it is a very short time. After the same manner, the souls of them that be slain for the name of Christ (which prayed God, that their blood might be revenged) are willed to be at rest, & to attend a certain time.
The testimony brought out of the prophet Isaiah, even Ibn-Ezra, a famous interpreter among the Hebrews, referred unto the resurrection of the dead. And the Chaldean paraphrast saith, that Thy God shall throw the dead into hell: which saying belongeth to the time of the resurrection. I might also have brought those things, which be written by the same prophet, in the thirtieth chapter, and in the last chapter, concerning hell-fire, Topheth, fire unquenchable, the worms that shall never die, sulfur, the bellows, and such like: but the time will not suffer, and I come to Ezekiel.
41. This prophet writes that he was led by the spirit into a field filled with bones. This happened two ways; first, because he saw those things by the inspiration of God, and not by human sense or imagination; secondly, because those things were not shown to him in the body, but in the spirit, and vision of the mind. And it is to be understood that the resurrection of the dead was openly believed at that time; and therefore, the prophet derived his argument from there. He saw bones that were dry, bare, withered, and worm-eaten; that the greater difficulty of recovering former life might be expressed. For dead carcasses, that are whole and full of moisture, would perhaps be thought to be more easily restored to life. God said to the prophet; "Thou son of man, thinkest thou that these bones shall live?" He answered; "Lord, thou knowest." In very deed, his faith was tempted, but he made a godly answer, as one that was neither Sadducee, nor yet Libertine. But if the resurrection of the dead were an article of faith, and openly received, why did he not boldly say; "They shall live?" I answer: because, albeit he did believe that the dead, at the end of the world, should be quickened, yet he
was ignorant of whether they should be raised up at that time; and therefore, he committed the matter unto God. So if any doubt is objected unto us concerning the articles of faith: we will fitly and profitably follow his example, in referring the matter to God, saying;
"He knoweth, and is able." And seeing he has made his will manifest unto us in the holy scriptures, we believe those things which he has shown should come to pass.
And as concerning the vision of the prophet, we must understand that the city of Jerusalem, being destroyed by the host of Nebuchadnezzar, and the temple overthrown by Nebuzaradan (the chief man that had to deal with life and death), there seemed to be an utter ruin of the Jews, being in captivity in Babylon. Wherefore, the restoring of them into the land of Canaan was now in a manner despaired of. But God confirms and advances their hope, deriving his argument from the Major unto the Minor, that is, from the greater to the lesser, and says; "Seeing I am to restore life unto the dead (which is a far greater thing than to redeem captives) I will also make you to be delivered from captivity, as I have promised: which is much easier than to raise up the dead." And to the intent that the antecedent, that is, the resurrection of the dead, should be more thoroughly perceived, more evident, and more firm; he set before the eyes of the prophet, that vision. Wherefore, by the resurrection of the dead, which is a divine thing and of much more difficulty, he makes credit to be given, that that is to be done which is temporal and of lesser importance. The very same kind of argument ought we to use if we begin at any time to doubt of wanting things necessary unto this life.
In that temptation let us say; "Seeing God will give unto our body eternal life and felicity in the resurrection; surely, he will not withdraw from us the necessary sustenance of this life."
The Hebrews so ordered themselves in those days as they believed in the resurrection of the dead; but of the return into their native country, they despaired: when as nevertheless God promised both.
But the calamities which presently disquieted them so occupied their senses; as either they forgot the promises of God, or else they gave little or no credit unto them. God commanded Ezekiel that he should prophesy and speak to the bones, which were in his sight, saying in the name of God; "I will put breath into you, and ye shall live." But it is a marvel that the prophet should be commanded to prophesy and speak unto the bones, which are so rude, base, and void of sense, as they cannot either hear or understand anything. But it must be considered that all things, though they are void of life, and without sense and motion, do obey God without delay. And Christ in like manner saith in John; "The hour shall come, when they that be in the graves shall hear the voice of the Son of God:" whereas yet the bones
& ashes of dead men, which are in graves, neither hear nor feel anything; yet, nevertheless, it is said that they shall arise at the voice of the archangel, and trumpet of God.
42. The order and disposition of bones in the resurrection are most diligently taught by the prophet. First, bones being joined to bones, are bound and knit together with sinews. Further, they are replenished with flesh, which, because it should not remain unseemly and foul to look upon, is covered with skin. When the dead bodies were now become perfect, he commanded the prophet to prophesy unto the spirit, that it should come; and that they should be made living things with soul. There are two sorts of spirit mentioned; namely, of the soul, which quickens the body; and of the spirit of God, which illuminates and sanctifies the soul. And for this cause, the dead raised up are not only said to have stood upon their feet, but also it is added; "And they shall know that I am God." Undoubtedly,
God is known by the greatness of his works: but that knowledge
happens not without the spirit of God. A voice was heard: perhaps it was thunder; and there was an earthquake: for these things were used to be done in showing of the excellent miracles of God. When the law was given in Sinai, there was horrible thunder and earthquakes; yea and at the death and resurrection of the Lord, a great earthquake was made. The spirit comes from the four winds, etc.
At the resurrection of the saints that are dead, the souls return unto their bodies from the high places of heaven; however, by diverse and sundry ways; because the ashes and dead bodies of them are not heaped up together into one certain place of the world. And all the ways doth the scripture comprehend by the four winds; that is, by the east, west, south, and north. Or else perhaps the scattering abroad of the captives, unto the four parts of the world is noted.
Moses also in Deuteronomy, promised unto the penitent Jews, this restitution from the four parts of the world. Hereby moreover we gather that the souls of men are not bred in them: even as God breathed a soul into Adam, and afterward to every man creates souls; even so in the resurrection he will send them from abroad unto them again: which also is a plain token that they with their bodies do not die. And where it is after added, that "All these bones are the whole house of Israel": thereby we learn that the speech here is meant as touching the resurrection of the godly: for they are truly the house of Israel. And the prophet saw an exceeding great host because (as we also read in the Apocalypse) the company of the faithful is a great number.
43. All these bones are the whole house of Israel. When he had now finished the proposition, he adds the application. It may be noted that the verb substantive "Is" is all one, as if he had said, it signifies: for those bones were not, in very deed, the house of Israel, but they
did betoken the same; even as the seven unfruitful and empty ears, which were seen unto Pharaoh, were the seven years of dearth. I will open (says the Lord) your sepulchers. But it must needs be that the graves were open already, seeing those bones were scattered in the field. Unto this it is answered, that as concerning those bones, the graves were first opened: but if so be respect be had unto the restitution of the Israelites into the land of Canaan, they were yet to be opened. And whereas the prophet says; "And I will bring you into your land": some understand it allegorically, as if the land of the Israelites should be taken for the kingdom of heaven and eternal felicity. But setting allegories aside, I rather weigh this in this place; that the vanity of those Jews is confuted, who think that the dead shall only be raised up in Judea. Whereas the prophet in this place affirms it to come to pass far otherwise: for to the dead already revived, he promises a return into the land of promise. Certainly, it is a fond and foolish devise, so to tie the power and strength of God to a certain place, as it may not or will not do the same thing in one place, that it hath done in another. The graves do betoken the captivity of Babylon, and the lamentable servitude under a tyrant, which God promised to release. Also, the sepulcher of the Jews was extreme desperation; which they ran into, casting aside all hope of their return. This sepulcher did God promise to unlock, by opening the way of their return to their own country. So in very deed, the case standeth as touching assistance of the godly, as when things be in great despair, then ariseth the daybreak of heavenly help. To be short: two things are showed by this oracle; the first is, the resurrection of the dead; the second, the return of the Israelites into their country. And one thing is proved by another: for the restitution of the Jews is confirmed by raising up the dry bones unto life.
44. Against this sound and true interpretation, some do vehemently argue two manner of ways, saying; first, that there is no speaking