Chapter III: (3) The synonyms, presenting various names of Christ, § 23, and types of Christ, §
CHAPTER III: ON THE SYNONYMS
§ 23. Thesis: Various names are attributed to Christ in the Scriptures: because of the duality of natures in Him, because of the multiplicity of benefits that come down to us from Him, and because of the majesty of the office that He performs and of the glory to which He was elevated.
The exposition follows. Christ is the aim and center of Scripture, the foundation of our hope and salvation, the heart and joy of the heavenly Father, and for these reasons He is also honored with various praises and names in Scripture. In his book De div. nom., Dionysius asserts that the sum of all those things that we must know and believe about God are contained in the names that are attributed to Him in Holy Writ. In the same way also, we can affirm this very thing in truth with regard to the names attributed to Christ, namely, that they propose briefly the sum of all those things that are said about the person and office of Christ.
Justin Martyr, Dial. cum Tryph., p. 221: “In the Scriptures, the Son of God is called ‘the rational power and glory of the Lord,’ sometimes ‘Wisdom,’ sometimes ‘Angel,’ sometimes ‘God,’ sometimes ‘the Lord’ and ‘the Word.’ As He appeared in the form of a man to Joshua, He said that He was the ‘chief captain.’ “ Page 251: “In the books of the prophets He was named by one in one way and by another in another way as ‘Wisdom,’ ‘day,’ ‘rising sun,’ ‘sword,’ ‘stone,’ ‘rod,’ ‘Jacob,’ and ‘Israel.’ “ Page 278: “He was called ‘the angel of great counsel’ and ‘man’ by Ezekiel, ‘the Son of Man’ by Daniel, a ‘little child’ by Isaiah, ‘Christ’ and ‘God who is worthy of adoration’ by David, ‘David’ and ‘Christ’ and ‘the stone’ by many, ‘Wisdom’ by Solomon, ‘Joseph’ and ‘Judah’ and ‘a star’ by Moses, ‘sunrise’ by Zechariah, ‘submissive to suffering’ and ‘Jacob’ and ‘Israel’ again by Isaiah, and also ‘rod’ and ‘flower’ and ‘the chief cornerstone’ and ‘the Son of God.’ “
Ennodius, In natali Epiphanii, sang these sweet verses about Christ:
The font, the right way, the stone, the calf, the bringer of light, the lamb,
The door, hope, virtue, the Word, Wisdom, seer,
The harbor, the bush, shepherd, mountain, net, dove,
Flame, giant, eagle, Bridegroom, patience, sinew,
Son, Most High, Lord, God: Christ is all of these.
§ 24. Otherwise, various people distribute those names of Christ in various ways. (1) Some are names of nature, such as “Immanuel”; but some are of imposition, such as “Jesus” and His surname, “Christ.”
(2) Some are titles of honor, some of love, some of His office and work.
(3) Bernard, Song of Songs, sermon 15, col. 530: “You read many words for the Bridegroom scattered throughout every divine page, but I include them all for you in these two. I think you will discover nothing that does not express either the grace of piety or power.”
(4) The following are the principal and foremost divisions: Some titles are attributed with regard to the person of Christ, some with regard to His office. Those attributed to Him with respect to His person befit Him either with regard to His divine nature, with regard to His human nature, or with regard to both natures. Those that are attributed to Him with regard to His office are given to Him with respect to His royal or priestly or prophetic office. Here we must note that very many of His names apply simultaneously to His person and His office, and their explanation depends on the purpose for His incarnation. You see, because the Word (the Son of God) assumed His human nature in order to be able to perform the office of Mediator, Redeemer, and Savior for which the properties of both His human and divine natures were required; and, again, because Christ is our Savior and Redeemer, we understand from this that He is God and man in unity of person. Meanwhile, we gladly admit that some titles apply to the person of Christ directly and primarily, but to His office indirectly and secondarily, and this is the sense in which also this division should be taken.
(5) Some titles are proper, but some are figurative and metaphoric. Here we should note that they are said to be figurative and improper only because of the manner of signifying that befits creatures primarily, but not because of the thing signified, which is far more perfect in Christ our God and befits Him primarily.
§ 25. The following are the more important proper titles attributed to Christ with respect to His divine nature. He is called “God,” “the true God,” “great God,” “Jehovah,” “Lord,” “the Son of God,” “God’s own, only-begotten, and only Son.” The more important figurative titles that are attributed to Christ with respect to the same divine nature are these: He is called “Word” [
], “the Word of the Father,” “image,” “imprint and radiance,” etc.
The more important proper titles that are attributed to Christ with respect to His human nature are these: He is called “human,” “Son of Man,” “man,” “boy,” “Son of Abraham,” “Son of David,” “Son of Judah,” “Shiloh,” and “firstborn of Mary.” These are the figurative titles that are attributed to Him with respect to the same nature: He is called “seed of the woman,” “seed of Abraham,” “seed of Isaac,” “seed of Jacob,” “seed of David,” “the fruit of the loins of David,” “the rod and shoot from the root of Jesse,” the tsemach or “sprout,” etc.
To this class belong also the titles that are attributed to Christ in Scripture with respect to both natures, divine and human, according as they are considered not only on the basis of their essential principles but also in His personal union and exaltation to the right hand of God. For instance, He is called “Immanuel,” “the Lord of all,” “the Heir of all things,” “King of kings and Lord of lords,” etc.
With respect to His office as Savior in general, He is called by these proper titles: “Jesus,” “Christ” or “Messiah,” “Savior,” “Salvation,” “Mediator,” “Redeemer,” “expectation of the nations,” etc.; and by these figurative titles: “Bridegroom,” “Head,” “Cornerstone,” “Foundation,” “Rock,” “Lion,” “Bread from heaven,” “Sun,” “Light,” “Morning Star,” “Vine,” “Book of Life,” etc.
With respect to His priestly office in particular, He is called: “our Priest,” “Chief Priest,” “Intercessor,” “Sacrifice,” “Lamb,” “Passover Lamb.” With respect to His prophetic office, He is called: “Prophet,” “great Prophet,” “Shepherd,” “Chief Shepherd,” “Master,” “Rabbi,” “Teacher,” “Apostle,” “Minister of circumcision,” etc. With respect to His royal office, He is called: “King,” “Prince,” “Prince of Peace,” “Ruler,” “Leader,” “Judge,” etc.
§ 26. It is not enough, however, to keep the bare titles as well as the classes or cells of these titles; it is also necessary that we note their meaning and definition. Above, we discussed (1) the name “Jesus” and (2) the name “Christ.” Here we note that both names have respect directly and primarily to the office, and secondarily and consequently to the person or to the divine and human natures, because if Christ were not God and man in the unity of His person, He could not be our Savior, as we gather from the listing of the causes because of which our mediator had to be both God and man. If He were not the God-man [
], He could not have been anointed with the fullness of the Holy Spirit according to His human nature, because Christ is not only called “Savior” but also emphatically “Salvific and Salvation,” namely, because He is the only source of our salvation, outside of whom and beyond whom there is no salvation. (See Gen. 49:18; Isa. 62:11; John 4:[22]; Acts 28:28.)
(3) He is called “Mediator” (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24) with regard to His person and office, for He is the “middle,” that is, the Second Person between the Father and the Holy Spirit; He is the mediator between God and men, divinely appointed from eternity. In the fullness of time, He assumed human nature in which He offered perfect obedience and satisfaction for the sins of the world and in this way reconciled the human race to God the Father. By the power and merit of His obedience and satisfaction, He intercedes for us before the Father. For these reasons, He is always found in the middle as the true mediator. He was born “in the middle of the night” (as some claim from Wisdom 18:14); He suffers “in the middle of the world,” that is, in Jerusalem, which was situated at the midpoint of the earth (Ps. 74:12). He was crucified in the midst of thieves; He died in the middle between heaven and earth, namely, hanging in the air. After His resurrection He stood “in the midst of His disciples” (John 20:19). He promises that He will be in the midst of them when two or three are gathered together (Matt. 18:20). He walks in the midst of the golden candlesticks, that is, of the churches (Rev. 1:13), so that, like the heart in the middle, He distributes the Spirit and power into all the parts of His mystical Body.
(4) He is called “Immanuel” (Isa. 7:14), which means, if you interpret it, “God with us,” primarily with regard to the person, because in the unity of His person He is God and man, “God revealed in the flesh” (1 Tim. 3:16); who became flesh and “dwelt among us” (John 1:14), for which reason God is said to have been “with Him” (Acts 10:[38]). (Matthew himself, [1:]22, provides this interpretation, for after he had described the annunciation that the angel made to Mary that the promised Savior would be born of her, he added: “All this took place to fulfill what had been said through the prophet,” for if Immanuel were not God and man, He would not be able to be “Jesus.”) In fact, if this name is not referred to the personal union of the two natures but is taken merely as a reference to the gracious presence and help of God, nothing specific and proper would be attributed to Christ that would not be common to Him with the rest of the devout (Ps. 91:15; Isa. 43:2; etc.). Galatinus, bk. 3, ch. 18: “ ‘Immanuel’ is the name of the nature, for it is evident that nature itself, which gives a thing its form, also gives a thing its name, just as what is man gives a man both his humanity and name. For someone should not be called a man except because of the nature of a man of which he is a partaker. So also, the Messiah is our Immanuel, that is, if you translate it, ‘God with us.’ That is, He is called God and man—both from the Spirit and from His mother—and this is what all Christians believe and call Him, because He shares two natures, divine and human.”
Secondarily, with regard to His office He is called “Immanuel,” because He is with us through His intercession before the heavenly Father, through His defense against all foes, and through His support and comfort in all adversities. The Hebrews reproach us in vain for this, saying that “Jesus of Nazareth was not the promised Messiah because His mother and others did not call Him ‘Immanuel.’ “ You see, it is evident that for the Hebrews “to be called” very often signifies the same thing as “to be.” (See Tertullian, Contra Jud., ch. 9; Justin, on q. 135; and Lactantius, bk. 4, ch. 12.) By no means, therefore, does the prophet intend that the Messiah must be named with these very same syllables at His circumcision. Instead, his intention is that He is actually going to be such that this name can be predicated of Him. Thus it says that the Messiah will be called “our Righteousness, Wonderful, Counselor, Prince of Peace,” etc., all of which cannot be taken in the sense that all these names would be names of imposition, but rather names of the nature and of the thing. Chrysostom, on Matthew 1: “It is the custom of Scripture to posit the outcomes of things in place of their names.”
(5) He is called 
, “Redeemer” (Job 19:[25]; Isa. 59:20; 1 Cor. 1:30): (a) In power, because He is true God, equipped with sufficient powers to redeem the human race (Ps. 49:8; Isa. 35:5). (b) In affection, because He has been connected with us by the close kinship of His flesh. (c) In effect, because by having put forward His blood as the price He has redeemed us from the power of Satan and death, from sins, from the wrath of God, and from eternal damnation. Daily He redeems us from various temptations and adversities. Finally, He will redeem us from this perverse world and will transfer us into His kingdom, etc.
(6) He is called 
“Wonderful” (Judg. 13:18; Isa. 9:6): (a) Because of the wonderful union of His two natures. (b) Because of His wonderful conception and birth from the Virgin. (c) Because of His wonderful redemption. (d) Because of the wonderful administration of His kingdom.
In the same way, we must draw together and observe the reasons for the rest of His names.
§ 27. The figurative titles comprehend many things briefly. In this way Christ is called: (1) our “Bridegroom” (Matt. 9:15; 25:1; Mark 2:19; Luke 5:34; John 3:29; etc.): (a) Because of spiritual betrothal (Hosea 2:19; 1 Cor. 6:17). (b) Because of love (Eph. 5:26). (c) Because of acquisition. Samson and David acquired brides for themselves by shedding the blood of their enemies. Christ shed His own blood on the altar of the cross to obtain the Church as a bride for Himself (Acts 20:28). (d) Because of the granting of earnest money [arrha], which is the Holy Spirit (2 Cor. 1:22). (e) Because of defense, nourishing, naming, and sharing in His honor. (f) Because of the very intimate union. (g) Because of the arrangement of the heavenly nuptials that He has promised (Rev. 19:7). (See our commonplaces On the Church [Commonplace XXV], § 18; On Marriage [Commonplace XXVIII], § 423.)
(2) He is called “our Head” (Eph. 1:22; 4:15; 5:23; Col. 1:18; etc.): (a) By reason of His condition, namely, of excellence, dignity, and eminence, for the head is the most noble and most eminent among the rest of the members. (b) By reason of kinship, for the head is of the same nature as the body, just as Christ is consubstantial [
] with us according to His human nature. (c) By reason of His direction and governance. The head directs the rest of the members, just as Christ governs all things in the Church. (d) By reason of conjunction and union [
]. As the nerves, connecting the entire system of the body, go forth from the head and indeed from the brain, so also the mystical Body is “joined and knit together” through Christ (Eph. 4:16). (e) By reason of communication. The head communicates feeling and movement to the rest of the body. So also Christ communicates the Holy Spirit to the Church. (f) By reason of defense. The head looks out for the defense of the rest of the members.
(3) He is called “the Cornerstone” (Ps. 118:22; Isa. 28:16; Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet. 2:7): (a) Because He supports the spiritual edifice. (b) Because He joins the Jews and Gentiles into one Church (Eph. 2:20–21). (c) Because of the stumbling of the wicked but the raising of the devout (Luke 2:34). For almost the same reasons He is called “the Stone,” “the Rock,” “the Foundation” (Isa. 8:14; Matt. 16:18; 1 Cor. 3:11; etc.). Here we must connect the figures of the Old Testament regarding the rock that was struck by the rod of Moses and from which water then flowed (1 Cor. 10:4); regarding the stone that had seven eyes (Zech. 3:9) (that is, the perfection of the gifts of the Holy Spirit); regarding the openings in the rock (that is, the wounds of Christ), in which the doves (that is, faithful souls) hide (Song of Songs 2:14, etc.).
(4) He is called the “Lion of the tribe of Judah” (Rev. 5:5): (a) Because of His divine strength and power. (b) Because of His dominion and eminence, because the lion is the king of all animals. (c) Because of His watchfulness (the lion sleeps with its eyes open). (d) Because of His efficacy, for He has snatched us from the mouth of the infernal lion. So, then, lion is opposed to lion—the heavenly to the hellish. (e) Because of His protection, for He defends us powerfully, just as a lion protects its cubs. (f) Because He has a nature that is free from fear.
Especially, however, He has revealed Himself as a courageous lion in His resurrection. In His suffering He is a lamb; in His resurrection, a lion (Rev. [5:5–6]): (α) Because at that time He especially revealed the power of His divinity (Rom. 1:4). (β) With its roar, the lion strikes terror into animate creatures, which fail as they are struck by its force. Thus Christ, raised again from the dead, drew the nations to Himself through the preaching of the apostles. (γ) Lion cubs sleep for three days and nights right after they are born, and then are roused by the roaring of their father. Origen (Genesis 49, homily 17) applies this to the risen Christ, who has earned resurrection to life for us. (δ) Pliny says (N. H., bk. 8, ch. 16): “Special nobility comes to a lion when his mane covers his neck and forelegs.” So also the majesty of Christ shone forth especially through His resurrection when He was clothed in the garments of immortality. (ε) At that time He terrified all His foes and put them to flight, just as the lion does to other animals. Then He burst the bonds of death, etc.
(5) He is called “the Lamb”: (a) Because of His immolation and sacrifice. In Rev. 5:6, He stands as a lamb slain. (b) Because of His gentleness and patience (Isa. 53:[7]). (c) Because of His purity and innocence (1 Pet. 1:[19]). (d) Because of His beneficence, for we are clothed with the merits of Christ as if with fleece.
He is called “the Lamb of God” (John 1:29), both with regard to the difference—because He is not a Levitical lamb nor a lamb that was a type, such as were in the Old Testament, but the Lamb of God—and because of His excellence, for He was foreordained by God, was promised in the protevangelium [Gen. 3:14–15], was foreshadowed in the sacrifices and in the Passover lamb, was sent in the fullness of time to be the sacrifice (1 Pet. 1:15, 19–20). Hilary, Lib. de Patris et Filii unitale, bk. 1, p. 765: “He is called ‘the Lamb,’ that His innocence and suffering may be shown.”
(6) He is called “the Sun” (Mal. 4:2; Luke 1:78): (a) By reason of His eminence. The sun is the chief of the other stars; it is the eye of the world; it is set in the middle of the planets;1 etc. (b) By reason of His property and efficacy. Just as the material sun has three properties, so also the spiritual Sun has: (α) Illumination in His ray, for He grants the light of faith and grace. (β) Location in the middle. The sun has three planets below and above itself. So also Christ is the mediator between God and men. (γ) Heat in its depths. So also Christ kindles hearts with His divine love. (See Weidner, De loc. fid. praecip., p. 238.) The sun, as the source of light, communicates its own light to the moon and the other stars, illumines the entire world, bestows its life-giving heat to things beneath the moon, makes the earth fertile, provides alleviation to the sick. All of these can be applied mystically to Christ. (c) By reason of His abundance. Without any envy, the sun communicates its light equally to things beneath the moon [and] finishes the entire hemisphere with its daily course. So also Christ, through the preaching of the Gospel, offers the light of grace generously and freely to all. (d) By reason of His love for man [
]. The heliotrope plant turns itself toward the sun. So also our hearts must turn to Christ. Nothing is more pleasant for prisoners than to see the sun, and nothing should be sweeter to us in our spiritual captivity than to direct the eyes of faith to Christ.
(7) He is called “the Light” (Isa. 42:7; 49:6; 60:1—Cf. Acts 13:47; Rev. 22:[5]—Luke 2:32; John 1:4; 3:19; 8:12; etc.). He is called this: (a) Essentially, because of His divine nature (1 John 1:5 and Irenaeus, Adv. haeres., bk. 2, ch. 16). God is entirely eye, entirely light. (b) Hypostatically and personally, for He is “the radiance of the glory” (Heb. 1:3). As a ray is born impassibly [
] from the sun and is of the same age as the sun, thus is the Son born from the heart of the heavenly Father. (c) Actively and effectually. He brings forth the light of the Gospel from the bosom of His eternal Father; “He enlightens every man coming into this world” (John 1:9); He scatters the darkness of sins; He directs our steps; He offers joy to contrite hearts.
(8) He is called “the Star” and, to be precise, “the Morning Star” (Num. 24:17; Rev. 22:16): (a) Because of His birth from the Virgin. Gregory, Moral., bk. 19, ch. 30: “Christ, born of the Virgin, appeared like a light-bringer amid the darkness of night, because He put the darkness of sin to flight and announced an eternal dawn for us.” (b) Because of the splendor of His resurrection. After His death, He appeared alive and became for us our Morning Star because, when He revealed the example of our resurrection in Himself, He showed what light would follow. (c) Because of the dignity of light. The stars scatter the darkness of night with their shining. So also Christ scatters the darkness of this life and of our sins. (d) Because of the happiness promised. Christ promises life and eternal light to devout believers; and, just as the light-bringer or morning star announces that light will come quickly, He causes us to shine like stars in the firmament in His heavenly kingdom.
(9) He is called “the Vine” (John 15:1): (a) Because of natural kinship. The vine is of the same nature with its branches. So also Christ is true man and our brother. (b) Because of the richness of benefits. The branches receive life and sap from the vine. So also all spiritual blessings come down to us from Christ alone. (c) Because of the worthlessness of external splendor. The vine is not praised because of its height, like the cedar, or because of its strength, like the oak, but because of its fertility and the goodness of its fruit. So also the kingdom of Christ lacks external splendor in this world. (d) Because of the usefulness of His fruits. His fruits are the brightness of divine grace, the splendor of spiritual gifts, the strength of Christ’s blood. (e) Because of the diversity of its branches. Some have tendrils and some are fruit-bearing, as Columella distinguishes them. In the same way, some Christians grow rank with words while remaining empty of every good work.
(10) He is called “the bread of life,” “the tree of life,” “the wood of life,” “the Book of Life” (John 6:35; Rev. 2:7; 17:8; 20:12, 15; 22:2, 4, 19): (a) Because of prefiguring, because the tree of life in Paradise and the manna in the wilderness were types of Christ. (b) Because of predestination. We are written in this Book of Life through eternal election. (c) Because of the communication of spiritual life. With this heavenly bread, we are nourished unto eternal life. Having been inserted2 into this tree by true faith, we partake of life.
In the very same way, the other titles that are attributed to Christ are to be weighed piously and explained according to the analogy of faith. An illustrious picture of Christ is extant in Rev. 1:13ff. The robe reaching to His feet with which He was clothed is the symbol of His priesthood; the cincture, of His readiness in administering the priesthood; the golden sash, of His royal dignity. His white hair is the symbol of His eternity, holiness, and wisdom; His eyes, “like a flame of fire,” are the symbol of His omniscience; “His feet, like burnished bronze refined as in a furnace,” are the symbol of His anger against His enemies. His voice, “like the sound of many waters,” signifies the multitude of people who would turn to Him; the double-edged sword signifies the sword of the Word with which He converts the devout, slays the wicked, etc.
§ 28. Thesis II. Among the synonyms there belong the types that prefigured Christ along with His benefits in the Old Testament, of which very many more can be numbered.
There are two parts of this thesis: (1) The types of Christ also belong among the synonyms. This is clear from the fact that Christ is named from those types. Thus, because Adam, the first parent of the human race, was in some ways a type of Christ, Christ is called “the last Adam” (1 Cor. 15:[45]). Because David was in some ways a type of Christ, Christ is therefore called “David” (Ps. 132:10; Ezek. 34:23; 37:24), etc. This is because: (a) He was promised to David in particular. (b) He was born of his seed. (c) David was a type of [Christ]. In fact, those types are nothing other than figures and parabolic descriptions explaining in greater detail precisely that very thing which the figurative names include more briefly.
(2) The second part of the thesis is this: There are many types of Christ in the Old Testament. This is clear because, according to Augustine (Contra Faustum, bk. 22, ch. 42): “Not only the tongue but also the life of the ancients was prophetic.” In addition, the accounts of the Old Testament provide a use not only in the literal sense but also in the mystical sense, for they are like wrappings with which Christ was covered. To gather such types of Christ from the Old Testament, to establish prudently the parts of application according to the analogy of faith, but especially to observe carefully those types that the apostles and even Christ Himself applied to Christ in the New Testament is, therefore, worthy of pious and intelligent diligence. We shall provide an example and present Christ for contemplation in one or two types.
§ 29. (I) Adam and Christ are both compared with each other typically and as agreeing, and are opposed to each other antithetically and as disagreeing. (See Rom. 5:12; 1 Cor. 15:21ff.) (The comparison is established between Christ and Adam before the fall; the opposition, between Christ and Adam after the fall.) The more important parts of the comparison are as follows: (1) Adam is the father of all human beings, and from him they all receive their life (Acts 17:26). Christ is the “eternal father” (Isa. 9:6), from whom and through whom we are reborn to eternal life (1 Cor. 15:45).
(2) The name “Adam” means “red” because he was formed out of reddish dust (Gen. 2:7). Christ is the one “who comes from Edom, in crimsoned garments from Bozrah” (Isa. 63:1). He made red the clothing of His human nature with His blood in the Passion.
(3) Adam was formed from land that was still virgin, that is, which had not yet been cultivated by men (Gen. 2:[5–7]). Christ was born of His mother, the Virgin Mary (Luke 1:[34–]35); He is the “stone cut by no man’s hand” (Dan. 2:45).
(4) Adam was created after the image of God (Gen. 1:26). Christ is the substantial image of God the Father, born from eternity of the substance of the Father (Col. 1:15; Heb. 1:3). Ambrose, bk. 4 on Luke: “Adam was made from virgin soil; Christ, from a virgin. The former was made after the image of God; the latter is the image of God,” etc.
(5) Adam’s origin was from heaven and earth because his body was formed out of the earth, but his soul was breathed into him by God (Gen. 2:7). According to His divine nature, Christ is the Lord from heaven, born from the heart of His Father (1 Cor. 15:47); according to His human nature, He was born of the Virgin on earth.
(6) Adam had been established as the lord of all creatures (Gen. 1:28). “All things have been given into (Christ’s) hands” (John 3:35); and “all things have been put under
His feet” (Ps. 8:[6]).
(7) Adam was established as the guardian and colonist of Paradise (Gen. 2:15). Christ is the master and guardian of the mystical paradise, which is the Church (Ps.
12:4).
(8) The light of heavenly wisdom was shining in Adam, because he was giving a suitable name to each animal (Gen. 2:20). In Christ “are hidden all the treasures of wisdom” (Col. 2:3); He Himself grants us a “new name,” that we should be called the sons of God (Rev. 2:17).
(9) Before the fall, Adam was pure and innocent, immune to every stain of sin, because he was created after the image of God, that is, in perfect holiness and truth (Eph. 4:24). Christ is undefiled, without guile, and “no deceit was found in His mouth” (Isa.
53:9; Heb. 7:26).
(10) A rib is taken from the side of the sleeping Adam, and from it a wife was made for him (Gen. 2:21). So also, from the side of Christ, dead on the cross, flowed forth blood and water, the two sacraments of the church of the New Testament, through which the Church is built as the Bride of Christ (John 19:34).
One can gather the parts of the opposition quite easily from the apostolic passages we have cited.
§ 30. (II) We conclude that Abel was a type of Christ from Heb. 12:24. (1) Abel was a shepherd of sheep (Gen. 4:2); so also Christ is the true Shepherd of the faithful and of the Church (John 10:12). (2) Abel was righteous and innocent (Matt. 23:35; 1 John 3:15); Christ is righteous and holy. (3) Abel is killed by his brother; so also Christ is killed by the Jews, His brothers according to the flesh. (4) The blood of Abel cries out to God (Gen. 4:10); “the blood of Christ speaks better things,” for the former demands revenge, while the latter seeks reconciliation with God (Heb. 12:24). Thus3 the very sacrifice of Abel was prefiguring Christ, because He had to be sacrificed as the Lamb on the altar of the cross (Rev. 13:8). For this reason, by faith, “Abel is said to have offered to God a better sacrifice” (Heb. 11:4).
§ 31. (III) We conclude that Noah was a type of Christ from Gen. 5:29 and Matt. 24:37. (1) Noah means “comforter” (Gen. 5:29); in Christ we have all rest and comfort for our soul (Matt. 11:28).
(2) Noah, “a just and perfect man, walked with God” (Gen. 6:9); Christ is purer and more perfect by far (John 8:46).
(3) “Noah found grace before the Lord” (Gen. 6:8). “Christ is the one man in grace” (Rom. 5:15), in whom we also are loved (Eph. 1:6).
(4) Noah built an ark in which people were saved from the flood (Gen. 6:14). Christ gathers the Church to Himself, and in it we are saved from the flood of divine wrath.
(5) God is pleased with Noah’s sacrifice (Gen. 8:21). Christ “offered Himself as a fragrant offering and sacrificial victim to God” (Eph. 5:2).
(6) After the flood, Noah was like the second father of the human race; Christ is the father of the age to come.
(7) God enters into a covenant of grace with Noah (Gen. 9:9); Christ is the Angel of the new and eternal covenant (Mal. 3:1).
(8) In the evening, the dove brings Noah an olive branch by which he understood that the waters of the flood had receded (Gen. 8:[11]). In the evening of the world, the Holy Spirit came down upon Christ in His Baptism in the form of a dove when He had drowned all our sins in the flood of Baptism (Matt. 3:16; etc.).
(9) The rainbow is the sign of the covenant established between God and Noah (Gen. 9:13). This rainbow prefigures Christ (Ps. 89:[39]; Rev. 4:3).
(10) Noah and his descendants were supposed to look back at the rainbow and remember the covenant established with God; in fact, God Himself promises that He wants to look back at the rainbow (Gen. 9:13ff.). Christ is the mediator upon whom people ought to look in true faith, and God takes people into His gracious covenant in view of the merit of Christ.
(11) Noah was the first to plant a vine (Gen. 9:20). Christ plants the Church.
(12) Ham laughed at Noah, who was drunk and naked (Gen. 9:22). Augustine applies this to Christ very elegantly and in great detail in De civ. Dei, bk. 16, ch. 2: “Drunk from love and denuded on the cross, Christ was mocked by the degenerate sons of the Jews.”
§ 32. In the same manner, one can explain and apply to Christ not only the history of the patriarchs: Seth (Gen. 4:25), Enosh (Gen. [4]:26), Enoch (Gen. 5:24), Melchizedek (Heb. 7:1f.), Abraham (John 8:56), Isaac (Heb. 11:19), Jacob (Num. 24:17), Joseph, etc.; and of the prophets: Moses (Deut. 18:15), Jonah (Matt. 12:39); and the kings: David, Solomon, etc.; but also the figures of the tree of life [Gen. 2:9], of the river of Paradise [Gen. 2:10], of the sheepskins that clothed our first parents [Gen. 3:21], of Noah’s ark [Genesis 7], Jacob’s ladder [Gen. 28:12], the burning bush [Exod. 3:2], the manna that rained down from heaven [Exodus 16], the serpent lifted on high [Num. 21:8–9], Aaron’s rod [Exod. 7:12; Num. 17:3], etc. (See the Magnalia of Herberger, the Typ. of Backmeister, the Christ. abscondit. of Ludovicus Carbo, etc.)
Here, however, we must note that when we deal with allegories, we must use special circumspection, lest we put forth anything contrary to the analogy of faith and provide a stumbling block for the weak and material for mockery for our adversaries. In the same treatment of allegories we must be frugal, letting them be seasoning [
] rather than food [
], because the greatest grace is given to allegories if they are demonstrated in the Scriptures themselves. This subject has been discussed in greater detail in our commonplace On the Interpretation of Scripture [1610 Loci Theologici, locus 2], § 137, and in our Method. studii theol.
§ 33. The practical use is consoling. There are as many divine and unfailing testimonies about Christ’s benefits as there are names attributed to Him in the Scriptures. Song of Songs 1:3: “His name is oil poured out,” because it offers the sweetest fragrance with which our soul is refreshed and gladdened, etc.
1 Following the Scholastics, Gerhard here is assuming a geocentric universe in which there are various spheres surrounding the earth. Closest to the earth is the moon, followed by Mercury, Venus, the sun, Mars, Jupiter, and Saturn. In this scheme, the sun is in the middle of the planets. See Micraelius, Lexicon Philosophicum, fig. XL.
2 Read inserti with Cotta instead of incerti.
3 Read Sic with Cotta instead of si.