{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2826","native_reference":{"book_number":510,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":30,"verse_to":30},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Bede</b>: Therefore, being a prophet and knowing that God had sworn to him with an oath that of the fruit of his loins one would sit on his throne, he spoke foresightfully about the resurrection of Christ, etc. In the Greek it is more: To raise the Christ from the fruit of his loins and to sit on his throne. But in what follows: Foresightedly he spoke of the resurrection of his Christ, because neither was he left in hell; it is more consistently in the Greek: Because neither was his soul left in hell. And Saint Fulgentius, writing to Thrasamund, puts it this way: \"For he also immediately added about the raising of his body from the dead, saying: Nor did his flesh see corruption.\" As also the prophet encompassed both, saying: For you will not abandon my soul to hell, nor let your holy one see corruption (Psalm XV).<br/><i>— Retractions on Acts</i></p><p><b>Irenaeus</b>: Then he proceeds to speak confidently to them concerning the patriarch David, that he was dead and buried, and that his sepulchre is with them to this day. He said, \"But since he was a prophet, and knew that God had sworn with an oath to him, that of the fruit of his body one should sit in his throne; foreseeing this, he spake of the resurrection of Christ, that He was not left in hell, neither did His flesh see corruption. This Jesus,\" he said, \"hath God raised up, of which we all are witnesses: who, being exalted by the right hand of God, receiving from the Father the promise of the Holy Ghost, hath shed forth this gift which ye now see and hear.\"<br/><i>— Against Heresies Book III</i></p><p><b>John Chrysostom</b>: Then - and even so he does not come to the mention of Christ, but what next? - he goes on with his encomium upon David, \"Being therefore a prophet, and knowing that with an oath God had sworn unto him.\" But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ's resurrection, as seeing that it would be an injury to the prophecy, and a derogating from their honor, if this were not the fact. \"And knowing,\" he says, \"that with an oath God had sworn unto him\" - he does not say simply \"promised\" - \"of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne.\" Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet saith it \"of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption.\" This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.<br/><i>— Homily on Acts 6</i></p><p><b>John Chrysostom</b>: \"Therefore being a Prophet, and knowing,\" etc. Do you observe how he now interprets the prophecy, and does not give it bare of comment? How did He \"seat Him upon\" David's \"throne?\" For the kingdom after the Spirit is in heaven. Observe how, along with the resurrection, he has also declared the kingdom in the fact of His rising again. He shows that the Prophet was under constraint: for the prophecy was concerning Him. Why does he say, not, Concerning His kingdom (it was a great matter), but \"Concerning His resurrection?\" And how did He seat Him upon his (David's) throne? Why, He reigns as King over Jews also, yea, what is much more, over them that crucified Him. \"For His flesh saw no corruption.\" This seems to be less than resurrection, but it is the same thing.<br/><i>— Homily on Acts 6</i></p><p><b>Oecumenius</b>: And even so it did not apply to Christ; rather David is praised again by the phrase \"Being therefore a prophet,\" so that through the honor paid to him and his offspring the one from him, they may accept the account concerning the resurrection of the Christ.</p><p>And he did not say that God had promised him, but it was greater and sacred, the, He sworn. But the phrase, \"did his flesh,\" is proclaimed insofar as Christ is also God, and he always exists with the Father. And all things are committed to the Father, so that the things spoken may first be received. But how did he sit upon the throne of David? Because he reigns over all, both Jews and Gentiles being won over to his faith and worship. And the statement, \"nor did his flesh see corruption,\" nonetheless indicates the work of the resurrection.<br/><i>— Commentary on Acts</i></p><p><b>Rabanus Maurus</b>: Peter shows manifestly from this Psalm that the kingdom of Christ is not earthly, but heavenly.</p><p><b>Tertullian</b>: Now, since He is the blossom of the stem which sprouts from the root of Jesse; since, moreover, the root of Jesse is the family of David, and the stem of the root is Mary descended from David, and the blossom of the stem is Mary's son, who is called Jesus Christ, will not He also be the fruit? For the blossom is the fruit, because through the blossom and from the blossom every product advances from its rudimental condition to perfect fruit. What then? They, deny to the fruit its blossom, and to the blossom its stem, and to the stem its root; so that the root fails to secure for itself, by means of the stem, that special product which comes from the stem, even the blossom and the fruit; for every step indeed in a genealogy is traced from the latest up to the first, so that it is now a well-known fact that the flesh of Christ is inseparable, not merely from Mary, but also from David through Mary, and from Jesse through David. \"This fruit,\" therefore, \"of David's loins,\" that is to say, of his posterity in the flesh, God swears to him that \"He will raise up to sit upon his throne.\" If \"of David's loins,\" how much rather is He of Mary's loins, by virtue of whom He is in \"the loins of David? \"<br/><i>— On the Flesh of Christ</i></p>","source_html_sha256":"8802687a113b58e1ccdaf6985a7357b61ef1fb23341e179ff206b21fbd1ecd6e","source_module":"ECF","source_row_id":2826,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"498f37d505105559ebb4445f860e19a5a1c076f516971f69b84004ee3a2eecd8","translator":null,"work":null}