Church Fathers: Post-Nicene Fathers Vol 07: 27.01.16 Lecture XIV Part 1

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Church Fathers: Post-Nicene Fathers Vol 07: 27.01.16 Lecture XIV Part 1



TOPIC: Post-Nicene Fathers Vol 07 (Other Topics in this Collection)
SUBJECT: 27.01.16 Lecture XIV Part 1

Other Subjects in this Topic:

Lecture XIV.

On the Words, and Rose Again from the Dead on the Third Day, and Ascended into the Heavens, and Sat on the Right Hand of the Father,

1 Cor. XV. 1-4.

Now I make known unto you, brethren, the gospel which I preached unto you .... that He hath been raised on the third day according to the Scriptures, Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus; for He is risen. Rejoice, all ye that mourned beforehyperlink , when ye heard of the daring and wicked deeds of the Jews: for He who was spitefully entreated of them in this place is risen again. And as the discourse concerning the Cross was a sorrowful one, so let the good tidings of the Resurrection bring joy to the hearers. Let mourning be turned into gladness, and lamentation to joy: and let our mouth be filled with joy and gladness, because of Him, who after His resurrection, said Rejoicehyperlink . For I know the sorrow of Christ's friends in these past days; because, as our discourse stopped short at the Death and the Burial, and did not tell the good tidings of the Resurrection, your mind was in suspense, to hear what you were longing for.

Now, therefore, the Dead is risen, He who was free among the deadhyperlink , and the deliverer of the dead. He who in dishonour wore patiently the crown of thorns, even He arose, and crowned Himself with the diadem of His victory over death.

2. As then we set forth the testimonies concerning His Cross, so come let us now verify the proofs of His Resurrection also: since the Apostle before ushyperlink affirms, He was buried, and has been raised on the third day according to the Scriptures. As an Apostle, therefore, has sent us back to the testimonies of the Scriptures, it is good that we should get full knowledge of the hope of our salvation; and that we should learn first whether the divine Scriptures tell us the season of His resurrection, whether it comes in summer or in autumn, or after winter; and from what kind of place the Saviour has risen, and what has been announced in the admirable Prophets as the name of the place of the Resurrection, and whether the women, who sought and found Him not, afterwards rejoice at finding Him; in order that when the Gospels are read, the narratives of these holy Scriptures may not be thought fables nor rhapsodies.

3. That the Saviour then was buried, ye have heard distinctly in the preceding discourse, as Isaiah saith, His burial snail be in peacehyperlink : for in His burial He made peace between heaven and earth, bringing sinners unto God: and, that the righteous is taken out of the way of unrighteousnesshyperlink : and, His burial shall be in peace: and, I will give the wicked for His burialhyperlink . There is also the prophecy of Jacob saying in the Scriptures, He lay down and couched as a lion, and as a lion's whelp: who shall rouse Him uphyperlink ? And the similar passage in Numbers, He couched, He lay down as a lion, and as a lion's whelphyperlink . The Psalm also ye have often heard, which says, And Thou hast brought me down into the dust of deathhyperlink . Moreover we took note of the spot, when we quoted the words, Look unto the rock, which ye have hewnhyperlink . But now let the testimonies concerning His resurrection itself go with us on our way.

4. First, then, in the 11th Psalm He says, For the misery of the poor, and the sighing of the needy, now will I arise, saith the Lordhyperlink . But this passage still remains doubtful with some: for He often rises up also in angerhyperlink , to take vengeance upon His enemies.

Come then to the 15th Psalm, which says distinctly: Preserve Me, O Lord, for in Thee

have I put my trusthyperlink : and after this, their assemblies of blood will I not join, nor make mention of their names between my lipshyperlink ; since they have refused me, and chosen Csar as their kinghyperlink : and also the next words, I foresaw the Lord alway before Me, because He is at My right hand, that I may not be movedhyperlink : and soon after Yea and even until night my reins chastened mehyperlink . And after this He says most plainly, For Thou wilt not leave My soul in hellhyperlink ; neither wilt Thou suffer Thine Holy One to see corruption. He said not, neither wilt Thou suffer Thine Holy One to see death, since then He would not have died; but corruption, saith He, I see not, and shall not abide in death. Thou hast made known to Me the ways of lifehyperlink . Behold here is plainly preached a life after death. Come also to the 29th Psalm, I will extol Thee, O Lord, for Thous has lifted Me up, and hast not made My foes to rejoice over Mehyperlink . What is it that took place? Wert thou rescued from enemies, or wert thou released when about to be smitten? He says himself most plainly, O Lord, Thou hast brought up My soul from hellhyperlink . There he says, Thou wilt not leave, prophetically: and here he speaks of that which is to take place as having taken place, Thou hast brought up. Thou hast saved Me from them that go down into the pithyperlink . At what time shall the event occur? Weeping shall continue for the evening, and joy cometh in the morninghyperlink : for in the evening was the sorrow of the disciplines, and in the morning the joy of the resurrection.

5. But wouldst thou know the place also? Again He saith in Canticles, I went down into the garden of nutshyperlink ; for it was a garden where He was crucifiedhyperlink . For though it has now been most highly adorned with royal gifts, yet formerly it was a garden, and the signs and the remnants of this remain. A garden enclosed, a fountain sealedhyperlink , by the Jews who said, We remember that that deceiver said while He was yet alive, After three days, I will rise: command, therefore, that the sepulchre be made sure; and further on, So they went, and made the sepulchre sure, sealing the stone with the guardhyperlink . And aiming well at these, one saith, and in rest Thou shalt judge themhyperlink . But who is the fountain that is sealed, or who is interpreted as being a well-spring of living waterhyperlink ? It is the Saviour Himself, concerning whom it is written, For with Thee is the fountain of lifehyperlink .

6. But what says Zephaniah in the person of Christ to the disciples? Prepare thyself, be rising at the dawn: all their gleaning is destroyedhyperlink : the gleaning, that is, of the Jews, with whom there is not a cluster, nay not even a gleaning of salvation left; for their vine is cut down. See how He says to the disciples, Prepare thyself, rise up at dawn: at dawn expect the Resurrection.

And farther on in the same context of Scripture He says, Therefore wait thou for Me, saith the Lord, until the day of My Resurrection at the Testimonyhyperlink . Thou seest that the Prophet foresaw the place also of the Resurrection, which was to be surnamed "the Testimony." For what is the reason that this spot of Golgotha and of the Resurrection is not called, like the rest of the Churches, a Church, but a Testimony? Why, perhaps, it was because of the Prophet, who had said, until the day of My Resurrection at the Testimony.

7. And who then is this, and what is the sign of Him that rises? In the words of the Prophet that follow in the same context, He says plainly, For then will I turn to the peoples a languagehyperlink : since, after the Resurrection, when the Holy Ghost was sent forth the gift of tongues was granted, that they might serve the Lord under one yoke . And what other token is set forth in the same Prophet, that they should serve the Lord under one yoke? From beyond the rivers of Ethiopia they shall bring me offeringshyperlink . Thou knowest what is written in the Acts, when the Ethiopian eunuch came from beyond the rivers of Ethiopiahyperlink . When therefore the Scriptures tell both the time and the peculiarity of the place, when they tell also the signs which followed the Resurrection, have thou henceforward a firm faith in the Resurrection, and let no one stir thee from confessing Christ risen from the deadhyperlink .

8. Now take also another testimony in the

87th Psalm, where Christ speaks in the Prophets, (for He who then spoke came afterwards among us): O Lord, God of My salvation, I have cried day and night before Thee, and a little, farther on, I became as it were a man without help, free among the deadhyperlink . He said not, I became a man without help; but, as it were a man without help. For indeed He was crucified not from weakness, but willingly and His Death was not from involuntary weakness. I was counted with them that go down into the pithyperlink . And what is the token? Thou hast put away Mine acquaintance far from Mehyperlink (for the disciples have fled). Wilt Thou shew wonders to the deadhyperlink ? Then a little while afterwards: And unto Thee have I cried, O Lord; and in the morning shall my prayer came before Theehyperlink . Seest thou how they shew the exact point of the Hour, and of the Passion and of the Resurrection?

9. And whence bath the Saviour risen? He says in the Song of Songs: Rise up, come, My neighbourhyperlink : and in what follows, in a cave of the rockhyperlink ! A cave of the rock He called the cave which was erewhile before the door of the Saviour's sepulchre, and had been hewn out of the rock itself, as is wont to be done here in front of the sepulchres. For now it is not to be seen, since the outer cave was cut away at that time for the sake of the present adornment. For before the decoration of the sepulchre by the royal munificence, there was a cave in the front of the rockhyperlink . But where is the rock that had in it the cave? Does it lie near the middle of the city, or neat the walls and the outskirts? And whether is it within the ancient walls, or within the outer walls which were built afterwards? He says then in the Canticles: in a cave of the rock, close to the outer wallhyperlink .

10. At what season does the Saviour rise? Is it the season of summer, or some other? In the same Canticles immediately before the words quoted He says, The winter is past, the rain is past and gonehyperlink ; the flowers appear on the earth; the time of the pruning is comehyperlink . Is not then the earth full of flowers now, and are they not pruning the vines? Thou seest how he said also that the winter is now past. For when this month Xanthicushyperlink is come, it is already spring. And this is the season, the first month with the Hebrews, in which occurs the festival of the Passover, the typical formerly, but now the true. This is the season of the creation of the world: for then God said, Let the earth bring forth herbage of grass, yielding seed after his kind and after his likenesshyperlink . And now, as thou seest, already every herb is yielding seed. And as at that time God made the sun and moon and gave them courses of equal day (and night), so also a few days since was the season of the equinox.

At that time God said, let us make man after our image and after our likenesshyperlink . And the image he received, but the likeness through his disobedience he obscured. At the same season then in which he lost this the restoration also took place. At the same season as the created man through disobedience was cast out of Paradise, he who believed was through obedience brought in. Our Salvation then took place at the same season as the Fall: when the flowers appeared, and the pruning was come.

11. A garden was the place of His Burial, and a vine that which was planted there: and He hath said, I am the vinehyperlink ! He was planted therefore in the earth in order that the curse which came because of Adam might be rooted out. The earth was condemned to thorns and thistles: the true Vine sprang up out of the earth, that the saying might be fulfilled, Truth sprang up out of the earth, and righteousness looked down from heavenhyperlink . And what will He that is buried in the garden say? I have gathered My myrrh with My spices: and again, Myrrh and aloes, with all chief spiceshyperlink . Now these are the symbols of the burying; and in the Gospels it is said, The women came unto the sepulchre bringing the spices which they had preparedhyperlink : Nicodemus also bringing a mixture of myrrh and aloeshyperlink . And farther on it is written, I did eat My bread with My honeyhyperlink : the bitter before the Passion, and the sweet after the Resurrection. Then after He had risen He entered through closed doors: but they believed not that it was He: for they supposed that they beheld a spirithyperlink . But He said, Handle Me and see. Put your fingers into the print of the nails, as Thomas required. And while they yet believed not for joy, and wondered, He said unto them, Have ye here anything. to eat? And they gave Him a piece of a broiled fish and honeycombhyperlink . Seest thou how that is fulfilled, I did eat My bread with My honey.

12. But before He entered through the closed doors, the Bridegroom and Suitorhyperlink of souls was sought by those noble and brave women. They came, those blessed ones, to the sepulchre, and sought Him Who had been raised, and the tears were still dropping from their eyes, when they ought rather to have been dancing with joy for Him that had risen. Mary came seeking Him, according to the Gospel, and found Him not: and presently she heard from the Angels, and afterwards saw the Christ. Are then these things also written? He says in the Song of Songs, On my bed I sought Him whom my soul loved. At what season? By night on my bed I sought Him Whom my soul loved: Mary, it says, came while it was yet dark. On my bed I sought Him by night, I sought Him, and I found Him nothyperlink . And in the Gospels Mary says, They have taken away my Lord, and I know nowhere they have laid Himhyperlink . But the Angels being then present cure their want of knowledge; for they said, Why seek ye the living among the deadhyperlink ? He not only rose, but had also the dead with Him when He rosehyperlink . But she knew not, and in her person the Song of Songs said to the Angels, Saw ye Him Whom my soul loved? It was but a little that I passed from them(that is, from the two Angels), until I found Him Whom my soul laved. I held Him, and would not let Him gohyperlink .

13. For after the vision of the Angels, Jesus came as His own Herald; and the Gospel says, And behold Jesus met them, saying, All hail! and they came and took hold of His feethyperlink . They took hold of Him, that it might be fulfilled, l will hold Him, and will not let Him go. Though the woman was weak in body, her spirit was manful. Many waters quench not love, neither do rivers drawn ithyperlink ; He was dead whom they sought, yet was not the hope of the Resurrection quenched. And the Angel says to them again, Fear not ye; I say not to the soldiers, fear not, but to youhyperlink ; as for them, let them be afraid, that, taught by experience, they may bear witness and say, Truly this was the Son of Godhyperlink ; but you ought not to be afraid, for perfect love casteth out fearhyperlink . Go, tell His disciples that He is risenhyperlink ; and the rest. And they depart with joy, yet full of fear; is this also written? yes, the second Psalm, which relates the Passion of Christ, says, Serve the Lord with fear, and rejoice unto Him with trembling.hyperlink ;-rejoice, because of the risen Lord; but with trembling., because of the earthquake, and the Angel who appeared as lightning.

14. Though, therefore, Chief Priests and Pharisees through Pilate's means sealed the tomb; yet the women beheld Him who was risen. And Esaias knowing the feebleness of the Chief Priests, and the women's strength of faith, says, Ye women, who come from beholding, come hitherhyperlink ; for the people hath no understanding;-the Chief Priests want understanding, while women are eye-witnesses. And when the soldiers came into the city to them, and told them all that had come to pass, they said to them, Say ye, His disciples came & night, and stole Him away while we slepthyperlink ? Well therefore did Esaias foretell this also, as in their persons, But tell us, and relate to us another deceithyperlink . He who rose again, is up, and for a gift of money they persuade the soldiers; but they persuade not the kings of our time. The soldiers then surrendered the truth for silver; but the kings of this day have, in their piety, built this holy Church of the Resurrection of God our Saviour, inlaid with silver and wrought with gold, in which we are assembledhyperlink ; and embellished it with the treasures of silver and gold and precious stones. And it this come to the governor's ears, they say, we will persuade himhyperlink . Yea, though ye persuade the soldiers, yet ye will not persuade the world; for why, as Peter's guards were condemned when he escaped out of the prison, were not they also who watched Jesus Christ condemned? Upon the former, sentence was pronounced by Herod, for they were ignorant and had nothing to say for themselves; while the latter, who had seen the truth, and concealed it for money, were protected by the Chief Priests. Nevertheless, though but a few of the Jews were persuaded at the time, the world became obedient. They who hid the truth were themselves hidden; but they who received it were made manifest by the power of the Saviour, who not only rose from the dead, but also raised the dead with Himself. And in the person of these the Prophet Osee says plainly, After two days will He revive us, and in the third day we shall rise again, and shall live in His sighthyperlink .

15. But since the disobedient Jews will not be persuaded by the Divine Scriptures, but forgetting all that is written gainsay the Resurrection of Jesus, it were good to answer them thus: On what ground, while you say that Eliseus and Elias raised the dead, do you gainsay the Resurrection of our Saviour? Is it that we have no living witnesses now out of that generation to what we say? Well, do you also bring forward witnesses of the history of that time. But that is written;-so is this also written: why then do ye receive the one, and reject the other? They were Hebrews who wrote that history; so were all the Apostles Hebrews: why then do ye disbelieve the Jewshyperlink ? Matthew who wrote the Gospel wrote it in the Hebrew tonguehyperlink ; and Paul the preacher was a Hebrew of the Hebrews; and the twelve Apostles were all of Hebrew race: then fifteen Bishops of Jerusalem were appointed in succession from among the Hebrewshyperlink . What then is your reason for allowing your own accounts, and rejecting ours, though these also are written by Hebrews from among yourselves.

16. But it is impossible, some one will say, that the dead should rise; and yet Eliseus twice raised the dead,-when he was alive, and also when dead. Do we then believe, that when Eliseus was dead, a dead man who was cast upon him and touched him, arose and is Christ not risen? But in that case, the dead man who touched Eliseus, arose, yet he who raised him continued nevertheless dead: but in this case both the Dead of whom we speak Himself arose, and many dead were raised without having even touched Him. For many bodies of the Saints which slept arose, and they came out of the graves after His Resurrection, and went into the Holy Cityhyperlink , (evidently this city, in which we now arehyperlink ,) and appeared unto many. Eliseus then raised a dead man, but he conquered not the world; Elias raised a dead man, but devils are not driven away in the name of Elias. We are not speaking evil of the Prophets, but we are celebrating their Master more highly; for we do not exalt our own wonders by disparaging theirs; for theirs also are ours; but by what happened among them, we win credence for our own.



Footnotes



1 Xanthicus is the name of the sixth month in the Macedonian Calendar, corresponding nearly to the Jewish Nisan (Josephus, Antiq. II. xiv. 6), ad to the latter part of Lent and Easter. On the tradition that the Creation took place at this season, see S. Ambrose, Hexoemeron, I. c. 4, § 13.



2 Matt. xxviii. 9, "All hail." The usual greeting, Xai/rete, "Rejoice."



3 Ps. lxxxviii. 5: Cast off among the dead (R. V.); Cast away (Margin).



4 o 9 parw/n. i.e. in the text. 1 Cor xv. 4.



5 Is. lvii. 2: He entereth into peace (R. V.).



6 Is. lvii. 1: that the righteous is taken away from the evil to come (R. V.).



7 Is. liii. 9: they made His grave with the wicked (R. V.).



8 Gen. xlix. 9.



9 Num. xxiv. 9.



10 Ps. xxii. 15.



11 e'peshmeiwsa/meqa, "noted for ourselves;" Middle Voice. Is. li. 1: quoted in Cat. xiii. 35.



12 Ps. xii. 5.



13 Ib. vii. 6: "Arise, O Lord, in Thine anger.



14 Ps. xvi. 1.



15 Ib. xvi. 4: "their drink-offerings of blood will I not offer." The Psalmist abhors the bloody rites, and the very names of the false gods.



16 John xix 15. Cyril applies to the Jews what the Psalmist says concerning those that hasten after another god.



17 Ps. xvi. 8.



18 Ib. 7. Quoting from memory, Cyril transposes these sentences.



19 Ib. 10. R. V. in Sheol, Sept. in Hades.



20 Ib. 11.



21 Ib. xxx. 1.



22 Ib. 3. R. V. from Sheol, Sept. from Hades.



23 Ib. 3.



24 Ib. 5.



25 Cant. iv. 12.



26 John xix. 41. See Index, Golgotha.



27 Cant. iv. 12.



28 Matt. xxvii. 63, 65.



29 Job. vii. 189: . . . . try him every moment. Heb. Cgre



, "a wink," as in Job xxi. 13, misinterpreted in both passages by the LXX. as meaning "rest."

30 Cant. iv. 15.



31 Ps. xxxvi. 9.



32 Zeph. iii. 7: they rose early and corrupted all their doings. The passage is wholly is understood by the Seventy, whom S. Cyril follows.



33 Zeph. iii. 8: until the day that I rise up to the prey. For dcal;



, to the prey, the LXX. seem to have read dc'l;

, to the testimony. About ten years before these Lectures were delivered, Eusebius (Life of Constantine, III. c. xxviii.), speaking of the discovery of the Holy Sepulchre, A.D. 326, calls it "a testimony to the Resurrection of the Saviour clearer than any voice could give."

34 Zeph. iii. 9: a pure language.



35 Ib. v. 10.



36 Acts viii. 27.



37 2 Tim. ii. 8.



38 Ps. lxxxviii. 1, 4, 5.



39 Ib. v. 4.



40 Ib. v. 8.



41 Ib. v. 10.



42 Ib. v. 13.



43 Cant. ii. 10: Rise up, my love, my fair one, and come away.



44 v. 14: in the clefts of the rock.



45 See Index, Sepulchre.



46 v. 14: in the clefts of the rock, in the secret places of the stairs. The Revised Version reads, in the covert of the steep place



47 Cant. ii. 11. In parh=lqen, e'poreu/qh e 9autw= the LXX. have imitated the pleonastic use of w$l



after verbs of motion, corresponding to our idiom "Go away with you," and to the Datiuus Ethicus in Greek and Latin. See Gesenius Lexicon on this use of l

, and Ewald, Introductory Grammar, § 217, l. 2.

48 Cant. ii. 12: the singing of birds. The Hebrew word (rymizE)#&ut'/



means either "cutting," as in the LXX. tomh=j, Symmachus kladeu/sewj, and R. V. Marg. "pruning," or as in A. V. "singing."

49 Gen. i. 11: grass, the herb yielding seed.



The LXX. gives an irregular construction, Botanh=n xo/rtou spei=ron spe/rma.

50 Gen. i. 26. "The ancient Church very accurately distinguished between ei'kw\n (image) and o 9moi/wsij (likeness), and the Greek Church does the same in its Confession. The later phrase expresses man's destination, which is not to be regarded as carried out at the moment of creation. (Dorner, System of Christian Doctrine, E. Tr. II. p. 78). The image lies in the permanent capacities of man's nature (Gen. ix. 6: 1 Cor. xi. 7: Jas. iii. 9), the likeness in three realisation I moral conformity with God (o 9moh/qeian Qeou=, Ignatius, Magnes vi). "The image of God is a comprehensive thing. . . . To this belongs man's intellective power, his liberty of will, his dominion over the other creatures flowing form the two former. These make up the to\ ou'siw=dej", that part of that divine image which is natural and essential to man, and consequently can never be wholly blotted out, defaced, or extinguished, but still remains even in man fallen. But beside these the Church of God hath ever acknowledged, in the first man, certain additional ornaments, and as it were complements of the divine image, such as immortality, grace, holiness, righteousness, whereby man approached more nearly to the similitude and likeness of God. These were (if I may so speak) the lively colours wherein the grace, the beauty, and lustre of the divine image principally consisted; these colours faded, yea, where defaced and blotted out by man's transgression. (Bull, The State of Man before the Fall, Vol. ii. p. 114, Ox.). Cf. Iren. (V. vi. § 1; xiv. § 2); Tertullian (dde Baptismo, c. 5); Clem. Alex. (Exhort. c. 12); Origen (c. Cels. IV. 30).



51 John xv. 1. The Benedictine Editor has a different punctuation: "and the vine which was planted there hath said, And I am the Vine."



52 Ps. lxxxv. 11.



53 Cant. v. 1; iv. 14. Compare Cat. xiii. 32.



54 Luke xxiv. 1.



55 John xix. 39.



56 Cant. vi. 1: my honeycomb with my honey.



57 Luke xxiv. 37.



58 Ib. v. 41.



59 o 9 qerapeuth\j/ In connexion with "Bridegroom,": and "Him whom my soul loveth" the meaning "Suitor" is more appropriate than "Physician."



60 Cant. 3:1: Joh. xx. 1..



61 John xx. 13.



62 Luke xxiv. 5.



63 Matt. xxvii. 52.



64 Cant. iii. 3, 4.



65 Matt. xxviii. 9.



66 Cant. viii. 7.



67 Matt. xxviii. 5. The emphatic u 9mei=j is rightly interpreted by Cyril as distinguishing the women from the frightened sentinels.



68 Matt. xxvii. 54.



69 1 John iv. 18.



70 Matt. xxvii. 54.



71 Ps. ii. 11.



72 Isa. xxvii. 11: The women shall come, and set them on fire.



73 Matt. xxviii. 13.



74 Isa. xxx. 10.



75 Cf. Euseb. (Life of Const. III. 36.).



76 Matt. xxxviii. 14.



77 Hos. vi. 2.



78 Instead of toi=s 0Ioudai/oij the Jerusalem Editor adopts form Cod. A. toi=j i'di/oij, "Your own countrymen," a better reading in this place, if it had more support form Mss. The Latin in Milles had only "Cur igitur non creditis?"



79 The statements of Papias, Irenaenus, Origen, Eusebius, Epiphanius, and Jerome, concerning a Hebrew Gospel of S. Matthew are ably discussed by Dr. Salmon (Introduction to N. T. Lect. X.), who comes to the conclusion that the Canonical Gospel was not translated from Hebrew (Aramaic), but originally written in Greek.



80 This statement may have been derived either from Eusebius (Hist. Eccl.. IV. c. 5), or from the "written records" (e'ggpa/fwn), from which he had learned that "until the siege of the Jews which took place under Adrian (135 A.D.), there were fifteen bishops in succession there, all of whom are said to have been of Hebrew descent." See the list of names, and the notes on the passage in this Series.



81 Matt. xxvii. 52, 53.



82 The Archdeacon of Jerusalem, Photius Alexandrides, observes that "by this parenthetic explanation Cyril perhaps wished to refute the opinion which some favoured that these saints which slept and were raised entered into the heavenly Jerusalem." See Euseb. Dem. Evang. IV. 12.



83 Matt. xii. 40.