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He says that Noah could as easily have restored in spirit the book of Enoch, destroyed by the Deluge, as Esdras could have restored the Scriptures lost during the Captivity.
() c , ... ' , . [231] He alleges this to prove that it is not incredible that the Seventy may have explained the holy Scriptures with that uniformity which we admire in them. And he took that from Saint Irenæus.[232]
Saint Hilary, in his preface to the Psalms, says that Esdras arranged the Psalms in order.
The origin of this tradition comes from the 14th chapter of the fourth book of Esdras. Deus glorificatus est, et Scripturæ vere divinæ creditæ sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus ab initio usque ad finem, uti et præsentes gentes cognoscerent quoniam per inspirationem Dei interpretatæ sunt Scripturæ, et non esset mirabile Deum hoc in eis operatum: quando in ea captivitate populi quæ facta est a Nabuchodonosor, corruptis scripturis et post 70 annos Judæis descendentibus in regionem suam, et post deinde temporibus Artaxerxis Persarum regis, inspiravit Esdræ sacerdoti tribus Levi præteritorum prophetarum omnes rememorare sermones, et restituere populo eam legem quæ data est per Moysen.
Against the story in Esdras, 2 Maccab. ii;—Josephus, Antiquities, II, i—Cyrus took occasion from the prophecy of Isaiah to release the people. The Jews held their property in[Pg 179] peace under Cyrus in Babylon; hence they could well have the Law.
Josephus, in the whole history of Esdras, does not say one word about this restoration.—2 Kings xvii, 27.
If the story in Esdras[233] is credible, then it must be believed that the Scripture is Holy Scripture; for this story is based only on the authority of those who assert that of the Seventy, which shows that the Scripture is holy.
Therefore if this account be true, we have what we want therein; if not, we have it elsewhere. And thus those who would ruin the truth of our religion, founded on Moses, establish it by the same authority by which they attack it. So by this providence it still exists.
Chronology of Rabbinism. (The citations of pages are from the book Pugio.)
Page 27. R. Hakadosch (anno 200), author of the Mischna, or vocal law, or second law.
| Commentaries on the Mischna (anno 340): | { | The one Siphra. |
| { | Barajetot. | |
| { | Talmud Hierosol. | |
| { | Tosiphtot. |
Bereschit Rabah, by R. Osaiah Rabah, commentary on the Mischna.
Bereschit Rabah, Bar Naconi, are subtle and pleasant discourses, historical and theological. This same author wrote the books called Rabot.
A hundred years after the Talmud Hierosol was composed the Babylonian Talmud, by R. Ase, A.D. 440, by the universal consent of all the Jews, who are necessarily obliged to observe all that is contained therein.
The addition of R. Ase is called the Gemara, that is to say, the "commentary" on the Mischna.
And the Talmud includes together the Mischna and the Gemara.
If does not indicate indifference: Malachi, Isaiah.
Is., Si volumus, etc.
In quacumque die.[Pg 180]
Prophecies.—The sceptre was not interrupted by the captivity in Babylon, because the return was promised and foretold.
Proofs of Jesus Christ.—Captivity, with the assurance of deliverance within seventy years, was not real captivity. But now they are captives without any hope.
God has promised them that even though He should scatter them to the ends of the earth, nevertheless if they were faithful to His law, He would assemble them together again. They are very faithful to it, and remain oppressed.
When Nebuchadnezzar carried away the people, for fear they should believe that the sceptre had departed from Judah, they were told beforehand that they would be there for a short time, and that they would be restored. They were always consoled by the prophets; and their kings continued. But the second destruction is without promise of restoration, without prophets, without kings, without consolation, without hope, because the sceptre is taken away for ever.
It is a wonderful thing, and worthy of particular attention, to see this Jewish people existing so many years in perpetual misery, it being necessary as a proof of Jesus Christ, both that they should exist to prove Him, and that they should be miserable because they crucified Him; and though to be miserable and to exist are contradictory, they nevertheless still exist in spite of their misery.
They are visibly a people expressly created to serve as a witness to the Messiah (Isaiah, xliii, 9; xliv, 8). They keep the books, and love them, and do not understand them. And all this was foretold; that God's judgments are entrusted to them, but as a sealed book.
Proof of the two Testaments at once.—To prove the two at one stroke, we need only see if the prophecies in one are fulfilled in the other. To examine the prophecies, we must understand them. For if we believe they have only one meaning, it is certain that the Messiah has not come; but if they have two meanings, it is certain that He has come in Jesus Christ.
The whole problem then is to know if they have two meanings.
That the Scripture has two meanings, which Jesus Christ and the Apostles have given, is shown by the following proofs:
1. Proof by Scripture itself.
2. Proof by the Rabbis. Moses Maimonides says that it has two aspects, and that the prophets have prophesied Jesus Christ only.
3. Proof by the Kabbala.[234]
4. Proof by the mystical interpretation which the Rabbis themselves give to Scripture.
5. Proof by the principles of the Rabbis, that there are two meanings; that there are two advents of the Messiah, a glorious and an humiliating one, according to their desert; that the prophets have prophesied of the Messiah only—the Law is not eternal, but must change at the coming of the Messiah—that then they shall no more remember the Red Sea; that the Jews and the Gentiles shall be mingled.
[6. Proof by the key which Jesus Christ and the Apostles give us.]
Isaiah, li. The Red Sea an image of the Redemption. Ut sciatis quod filius hominis habet potestatem remittendi peccata, tibi dico: Surge.[235] God, wishing to show that He could form a people holy with an invisible holiness, and fill them with an eternal glory, made visible things. As nature is an image of[Pg 182] grace, He has done in the bounties of nature what He would do in those of grace, in order that we might judge that He could make the invisible, since He made the visible excellently.
