34. That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10,
“He dieth no more, neither shall death have dominion over him any more; because he liveth to God.”
For the hope conceived of Christ’s resurrection should be slender and cold, if he were yet subject to destruction, or to any change. Therefore he is said to be entered into the kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ’s immortality, I will give you the holy things of David, (Isaiah 55:3.) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated הסדי of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul’s meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. (818) For we must hold this rule, that all the promises of God are in Christ yea and amen, (2 Corinthians 1:20;) and that therefore they cannot be of any force unless he do quicken them.
(818) “ Mutationi,” change.