Daniel and the Prophets
yet are the parts thereof seen: the which be the lion, the goat, and serpents; which are everywhere seen.
46. But Jerome (they say) was reproved, because he interpreted not the place brought out of Ezekiel, to concern the resurrection of the dead. I grant: howbeit we must understand, that it is a far other thing for him to gather the resurrection of the dead by the words of the prophet, than it is to have it proved and confirmed by a certain & evident demonstration. This latter did Jerome deny, and that of a sound and right judgment. For it was not Ezekiel's mind to show the quickening of the dead: it was known, and (as we have said) it was at that time believed of the Jews. Wherefore, as out of a known principle, he derived and confirmed thereby the restitution of the Jews. Yet did not this father deny, but that the resurrection of the dead might be gathered hereby: yea rather, he says with Tertullian, that unless the resurrection itself should consist, there might no similitude be derived from thence; and that no man confirms uncertain things by things not extant. Wherefore, even as the life of withered bones seemeth incredible, and yet the same shall be; so the deliverance of the Israelites out of captivity, which was thought should not come to pass, shall be put in execution at the time appointed. But if any man shall ask, why the similitude is rather brought from the resurrection of the dead, than from any other thing, as it might have been? I would say, it was therefore done, that by the way might be showed, that without mention of the resurrection made, that earthly restitution out of earthly captivity should be no perfect and absolute tranquility & blessedness unto them. And thus much hath been said concerning this place.
Daniel and the Prophets
47. Now let us allege Daniel. He in the twelfth chapter says; "And at that time shall Michael the great prince stand up, who stands for the children of your people. And there shall be a time of trouble, such as never was, since there began to be a nation, unto that same time.
And at that time your people shall escape, whoever shall be found written in the book of God: and many of them, which sleep in the dust of the earth, shall awake, some to everlasting life, and some to shame and perpetual reproach and contempt. But such as teach and instruct, shall shine as the brightness of the firmament; and they which make many righteous, shall be as the stars forever and ever,
&c." Daniel had set forth four Monarchies, which by a continual succession should prevail in the world; and that the kingdom of God should prevail at the last: but before he should obtain (he says) that Antichrist should be destroyed, who tyrannically had oppressed the godly. And I understand Antichrist to be Mahomet, the Pope, and all those which are against the religion of Christ. He writes, that in the same last time, the afflictions and calamities of the church should be more grievous than ever they were before. But in the mean time he comforts the faithful, because they should have their present help to be Michael, that is, Christ the son of God, the prince of our Church.
The self same thing did he promise unto his disciples, when he said; "I will be with you until the end of the world."
He adds another comfort; namely, that they shall not all utterly perish in those troubles, but that such as are predestinate unto life, shall escape: that is, they shall be written in the book of God. Lastly, he comforts the church under this name, that there shall be a resurrection of the dead. And he says, that many of the dead shall be raised up: neither does he say [All;] because many shall be found alive at the coming of the Lord. Whereupon Paul says; "We shall not all die, but we shall be all changed." Neither does the word [Many] betoken a certain small number: because (as Ezekiel said;) "There
stood up a mighty great host; namely, of those bones restored unto life again." And in the book of the Apocalypse, the company of the saints is described to be great in number. In this place Daniel treats of the resurrection, and that of the same which shall be universal: for he divides it into a resurrection of salvation, and of reproach.
And there is no doubt, but that Christ alluded unto the words of the prophet, when he said in John; "They which be in their graves shall hear the voice of the son of God, and shall come forth: they which have done well, into the resurrection of life; but they which have done evil, into the resurrection of judgment." As to the felicity of the saints, to be looked for after resurrection, he adds; that "They which instruct others, shall be very glorious; and he compares them with the brightness of the celestial Spheres. And them which make many righteous, he compares to the clear light of the stars, because they teach the promises especially of Messiah, whereunto they giving their assent, are justified. For the power and virtue of making righteous, must not be attributed unto men, seeing that is only the gift of God: neither can it be given to men, otherwise than as the ministers and instruments of the word of God. And that which is first spoken of the firmament of heaven, and of the brightness of the stars, I think it to be all one: for it is an usual thing in the holy scriptures, to repeat in the latter member of any verse, that which had been spoken in the former."
48. This prophecy of Daniel, although it is very plain and evident, yet has been subject to the cavillations of Porphyrius, no mean philosopher. He, being very angry with the Christians, confesses that Daniel was a most excellent man; but that the prophecies, which are written under his name, do not pertain unto him, but that they were written by a forger, who lived after the times of Antiochus and Maccabeus. And that in his book he prophesied not of things to
come; but rather he contrived into riddles, the things which were already past. And those things he says, which in this place are pieced to, belong altogether to the time of Antiochus: for the Jews were very cruelly used by him. First, he subdued to himself the city of Jerusalem, and robbed the temple; afterward he began to compel the Jews to depart from the rites and customs of their country, and to forsake the just worshipping of God: he forbade circumcision, he obtruded unto them the eating of swine's flesh against their wills; he set up in the temple of God the sign of Jupiter Olympus, to be worshipped. Which done, it came afterward into his mind to go against Persia, where he attempted to rob a church that was most rich, and furnished with very many gifts, and from thence had repulse with great shame. For which cause he conceived so great indignation, as he began to be sick in his mind; and he devising with himself to pour out all his wrath against the Jews, returned with great haste into Syria. But he fell from his chariot, and was so hurt with the crushing of his body, as partly thereby, and partly through his vehement trouble of mind, and with the news brought him of Lysias and other his captains put to flight and overthrown by the Israelites (for at his going away, he commanded that they should most grievously afflict the Jews) he died. Then (says Porphyrius) the Jews which seemed to be dead, were after a sort raised up, and are risen again: but yet so, as they which had constantly behaved themselves in preserving of their country, became religious, famous and glorious: but they which shamefully had revolted from true godliness, became very vile and full of reproach. These be the doting follies, yea rather the poisons that Porphyrius scattered in this place.
But of us which profess Christ, the first point of his interpretation may not be received; namely, in that he affirms the book not to be written by Daniel, when as Christ not only made mention thereof, but also cited words which we read in the same. As touching the
other point, wherein he will that these things should have relation unto Antiochus; Jerome demands, how that the afflictions, wherewith the Hebrews were vexed under that tyrant, were more grievous than ever they were before? Certainly, in the time of Nebuchadnezzar, the city of Jerusalem was overthrown, the temple utterly razed, and all the people led into captivity, and therein kept, until the seventy year. More grievous doubtless were these afflictions, than the other which Antiochus brought upon them. The book of the Maccabees does after a sort mitigate this saying; where it is said, that the evils of Antiochus were more grievous, than had happened from that time, wherein the Jews were without a prophet; that is, from Esdras, which was the prophet Malachi. However, we must consider, not what is written in the book of Maccabees; but that very thing which is contained in the volume of Daniel. Furthermore, we demand why the transgressors of the law are said to be raised from death, after that king Antiochus was dead (for so Porphyrius expounds it) since that revolters rather fell back, than rose again?
For while the tyrant yet lived, they were had in estimation, and they occupied the chief priesthoods and bishoprics: and the Maccabees, whom perhaps he understands to have become famous, lived in exceeding great troubles and sorrows, and were almost all utterly extinct. Judas fell in battle, Jonathan being a captive was slain, and Simon was beheaded in a banquet.
Certainly, I do not deny, but that they were very grievous things, which happened under Antiochus; but not so bitter and rigorous, as are those things which the prophet shows shall come to pass under Antichrist: whose types and figures went before, who were not only
Antiochus, but also Demetrius, and other princes of Greece, which both afflicted the Hebrews, and also were adversaries to the true worshipping of God. I know likewise, that there was a certain other man named Polychronius, who was bold to affirm, that this place of
Daniel must not be understood of the resurrection of the dead: but he grounds upon no firm reasons; and he is confuted by John
Oecolampadius a very learned man. Further, we see that by John the apostle, in the 20th chapter of the Apocalypse, the very same things well-near, and in the same order are taught as they be written by Daniel: where we read, that there were seats placed, and the judgment appointed; again it is added, that they did live again, which suffered death for Christ. Lastly, this we may say, even that which we brought for making plain that place of Ezekiel; namely, if they will have it metaphorically taken, that by the resurrection of the dead, is showed the state of the people of the Jews after the death of Antiochus, it must in very deed be determined, that there is a resurrection of the dead: otherwise a similitude or parable cannot be derived from thence.
49. Furthermore, God commands the prophet that he should seal up the book for a time: which must not be wrested so, as though God would not that these prophecies should be read and known; seeing prophecy is given, to the intent it should edify and teach. But the Holy Ghost prophesies by Daniel, that the negligence of men in reading and knowing the word of God should be great: and that therefore, for their incredible sloth, the holy books should be sealed up from them; to the intent they should understand nothing of spiritual things. And therefore, he prophesies, that the incredulity should be great: and he that believeth not, understands not the secret heavenly things. Yea, and at this day among Christians, what a very great number may you find, that would be counted and called by that name, which never read the Gospels throughout? We may also interpret, that the books of God are sealed up, as touching our senses and human reason: for a natural man does not perceive those things that be of God; yea, not only they are sealed up to him, but they seem to be foolishness. These things are open unto them, to whom the
Lamb hath opened: to whom only (as we read in the Apocalypse) it is given to open the sealed book.
Moreover, there are many who read the holy books, recite them unto others, and instruct others; unto whom nevertheless they are sealed up, because they indeed have no sense nor experience in themselves, neither do they taste what things they read and teach. R. L. BenGerson thought, that by this form of speech, God commanded the prophet, that from these visions he should take nothing away; nor yet add anything thereto over and besides. At the end it is written;
Many shall run into diverse parts, and shall pass by, and knowledge shall be multiplied. By these words let others understand what they will; to me it seems, that the time of the New Testament is foreshowed, when the apostles are sent to preach the Gospel over all the world. Therefore, when they had wandered among all nations, the sayings of the prophets became much more plain than they were before: as well, for the great abundance of spirit that was poured out; as also for that the prophecies may be a great deal better understood, when they are fulfilled; than before, when they were revealed. And these things I think to be sufficient for this place.
50. Now I come unto the prophet Hosea. God promised sundry times that he would once destroy death: whereby it is manifestly gathered that we must believe in the resurrection of the dead; which being taken away, death reigns and cannot be said to be abolished. Isaiah, in the 25th chapter, says; "I will destroy death forever, and I will wipe away the tears from all faces, and I will take away the rebuke of my people forever." These things are manifest; but Hosea in the place now brought, spoke more vehemently and effectually the same;
"From the hand of the sepulcher will I deliver them, and from death will I redeem them. O death, I will be thy plague. O grave, I will be thy destruction." This place did Paul use in the 15th of the first to the
Corinthians, as an evident testimony. Neither must it move us that he followed not the Hebrew verity, but the Greek interpreters: for albeit he changed the words, yet he departed not from the sense. The translation of the seventy interpreters was then better known, and was well-nigh in all men's hands; and so Paul sometimes used the same, that even the Gentiles might understand that those things which he taught were extant in the holy scriptures.
But as to the meaning of the prophet, thus it stands. He a little before had inveighed bitterly against Ephraim, that is, against the kingdom of the ten tribes, prophesying destruction and most certain overthrow unto them for their idolatry and wicked life; afterward he gave the comfort, which I have rehearsed; to wit, that they should be delivered and plucked out from death, and from the grave. But you will say; "How may it be that these things are not repugnant one with another; namely, that they should be utterly cut off, and that they should be delivered?" But there must be a difference put between the Israelites. For on the one part, many of them were of a most obstinate mind, cleaving unto idolatry and to most grievous sins: to these belonged destruction, because they repented not. On the other side, there were among them some good men, holy men, and true worshippers of God; who notwithstanding that they were to be wrapped in other temporal calamities, yet should they be delivered: and to them properly belongs the comfort which is brought. But the adversaries will yet urge more earnestly, and say; "We do not read that the ten tribes were restored, nor delivered from the grave of their captivity: some of them perhaps returned, but they came not by great companies; neither was anymore restored the kingdom of Ephraim, that is, of the ten tribes." This indeed is true, and therefore
God in comforting them did not promise temporal redemption or the deliverance of this life: but the blessed resurrection, with everlasting felicity. And he says that he will redeem them from the grave, and
that he will deliver them from death: and says that he will be the plague of death and the destruction of the grave. In reading of the prophets we must oftentimes use this rule; namely, that we should understand threatenings to take place, as touching them, which be obstinate in sins, and which will by no means repent: but that promises and consolations shall be most certainly true and fulfilled towards them that repent. "Repentance is removed from mine eyes."
This added God, that he might appoint the certainty of the resurrection: as if he should say; "I will not repent me of this decree, it shall in any wise come so to pass." "Ephraim shall increase and multiply among brethren."
Under the name Ephraim, he understands all them with Christ their head, which shall be heaped up in the resurrection, with great honors and incredible ornaments.
Afterward the prophet returns with his prophecy unto the wicked Ephraimites, and says that they shall be utterly banished. Doubtless they were men of wealth, riches, and power: in which things they put their trust, thinking that they should never come to ruin. But God says; "Behold, I will bring the east wind, that is, Salmanazar the king of Assyria, which shall dry up their fountains and veins: that is, not only the waters, but also the springing of the fountains, the very originals and roots, so as they may not be repaired anymore: and he will take away the treasure, and all pleasant vessels." This is the interpretation, which to me seemeth plain and manifest.
51. Albeit I note that David Kimhi converts the future tense into the pluperfect tense, and says; "I had delivered the dominion of the twelve tribes out of the grave, and had redeemed them from death, and had been the plague of their death, and the destruction of their grave, if they had been wise." By wisdom, I mean true repentance, that is; "If they had repented and heard my words." And because they should not despair due to such an unhappy outcome, the prophet speaks so magnificently of deliverance, redemption, plague,
death, and abolishing of the grave. Even as if he had said; "Although they had been extinct and utterly abolished, yet I had delivered them." Whereby it is gathered that there is no calamity of men so great but that God can either take away or mitigate the same.
Therefore, we must never despair but always set before our eyes that it is the property of God to redeem from death and to be the death and destruction thereof. And if at any time deliverance does not come, and death is not taken away, God is not at fault thereof, but our own obstinacy and unbelief, because we will not repent.
Paul, who was most circumspect in perusing the sayings of the prophets, derived the argument (wherewith he confirmed the resurrection of the dead) from that same property of God, whereby he is pronounced in the scriptures to be the conqueror of death and redeemer from the graves: because it behooves sometimes that the properties of God should break forth into act. He notes that the prophet stirs up unto repentance the kingdom of the ten tribes by promising them that God would be with them; who is so mighty and magnificent a conqueror over death. Which exhortation certainly would be of no force if we should desire of God that thing, which indeed would never come to pass. And seeing the apostle had affiance that it would so be, therefore he uses glorious rejoicings against death, saying: "O death, where is thy victory? O death, where is thy dart, wherewith thou didst pierce all men?" It is understood;
"These things are wrested from thee by Christ."
52. It must not seem any marvel if Christ is called a plague or destruction: for this must be understood in respect of evil things.
And always a new generation must needs be the corruption of the thing which went before: for when fire is made of wood, the form and nature of wood must needs perish; otherwise, the fire would not be brought forth. And as the philosophers or logicians commonly