Cornelius a Lapide on Enoch

Lapide was a Flemish Jesuit and exegete, born at Bocholt, in Flemish Limburg, on December 18, 1567, who died at Rome, on March 12, 1637. He studied humanities and philosophy at the Jesuit colleges of Maestricht and Cologne, theology first, for half a year, at the University of Douai, and afterwards for four years at Louvain. He entered the Society of Jesus, on June 11, 1592, and, after two years’ noviciate and another year of theology, he was ordained a priest on December 24, 1595. After teaching philosophy for half a year, he was made professor of Holy Scripture at Louvain in 1596 and next year of Hebrew also. Twenty years later, in 1616, he was called to Rome in the same capacity, where, on the 3rd of November, he assumed the office which he filled with such renown for many years after. The latter years of his life, however, he seems to have devoted exclusively to finishing and correcting his celebrated commentaries. He was a sincerely pious and zealous priest and an exemplary religious. During his professorship at Louvain he liked to spend his holidays preaching and administering the sacraments, especially at the pilgrimage of Scherpenheuvel (Montaigu). With moving simplicity and truth he portrayed himself in an emotional prayer to the Prophets at the end of his commentary on Daniel:

For nearly thirty years I suffer with and for You with gladness the continual martyrdom of religious life, the martyrdom of illness, the martyrdom of study and writing; obtain for me also, I beseech You, to crown all, the fourth martyrdom, of blood. For You I have spent my vital and animal spirits; I will spend my blood too.

With his brethren in religion at Rome he enjoyed so high a reputation for sanctity that, when he died, they gave him a separate burial place, in order to be the more certain of finding his bones when eventually, as they hoped, he should receive the honour of beatification. Cornelius a Lapide wrote ample commentaries on all the books of the Catholic Canon of Scripture, with the exception only of Job and the Psalms. They explain not only the literal, but also the allegorical, tropological, and anagogical sense of the sacred text, and furnish a large number of quotations from the Fathers and the later interpreters of Holy Writ during the Middle Ages. Like most of his predecessors and contemporaries, a Lapide intends to serve not only the historical and scientific study of the Bible, but, even more, the purposes of pious meditation, and especially of pulpit exposition.

22. HENOCH WALKED WITH GOD] that is to say, Henoch lived so holy and piously, as if he always had God present before his eyes, and revered Him, and therefore in every work he always proceeded most cautiously, most modestly, most religiously, and was consenting to God and God’s will in all things, just as a man walking everywhere and inseparably with a friend, or with his lord, consents to him in all things, conforms himself to him in all things. The Septuagint translates “Henoch pleased God,” namely before other men, even the just and holy ones of that age. The Targum of Jerusalem translates, “Henoch served in truth before the Lord”; the Arabic, “Henoch made straight his path before God”; the Chaldean, “and Henoch walked in the fear of God.” For this reason the Lord took and snatched him to Himself; as one higher than earth, worthy of God and the angels, indeed familiar.

Hence some Jews thought Henoch was an incarnate angel. “They walk after the Lord,” says Hugo of St. Cher, “the humble and penitent: with the Lord, holy prelates and rectors; before the Lord, pious preachers, like John the Baptist; from the Lord, apostates and those who serve their own will and pleasure; against the Lord, the proud and rebels, like the Jews in Leviticus 26:2.”

Some add that to walk with God signifies being in the public ministry of God and performing the priestly office. For thus God says of Eli the Pontiff in 1 Kings 2:30: Speaking I spoke, that your house, and the house of your father might minister in my sight, Hebrew “might walk before me.” And verse 35: “I will raise up for Myself a faithful priest,” etc. “And he will walk before My Christ all days.” For it is the duty of priests to be constantly engaged with God in prayers, sacrifices, and sacred actions; for they are angels and mediators between God and men, and there is no doubt that Henoch, as head of the family, was a priest.

It is a great art to know how to walk with God, to have Him present everywhere, to join oneself to Him, to obey Him in all things, to converse with Him wisely, to implore His help, to depend on Him, to be ruled by Him, to be wholly united to Him. He who walks with God, walks well with men; he who walks only with men, and not with God, walks well neither with God nor with men. Thus walked with God Saint Paul the first hermit, from the 15th year of his age to the 113th, dwelling in the desert, whose soul therefore, when he died, Saint Anthony saw being carried among the choirs of angels, among the companies of Prophets and Apostles, into heaven.

Following him was Saint Anthony himself, whom the rising sun often beheld standing and walking in the same footstep, and looking upward, where the setting sun had left him, according to Saint Athanasius.

Thus, Macarius conversed with God in heaven and used to say to himself: “You have Angels, Archangels, all the heavenly powers, Cherubim and Seraphim, God the maker of all these; dwell there, do not descend below, do not fall into worldly thoughts.” Palladius testifies in the Lausiac History, Chapter 20.

Thus, Anuph in the same [work], Chapter 15: “No desire for anything else,” he says, “ascended into my heart, except God. God hid nothing earthly from me, I did not take sleep by day, I did not rest by night, seeking God, I received every petition from God immediately, I often saw myriads assisting God, I saw choirs of the righteous. I saw the assembly of Martyrs, I saw the institution of monastic life; the work of all was praising God. I saw the righteous rejoicing in heaven.”

Thus walked with God Simeon Stylites, John, Macedonius, Marcianus, Ephrem and countless others, concerning whom Evagrius writes in the Lives of the Fathers and Theodoret in the Philotheus. O how happy are these earthly angels!

Therefore, Henoch was a Prophet, and wrote certain divine things, which Saint Jude cites in his epistle; but the book of Henoch has perished: for that which Saint Jerome, Saint Augustine, Origen, and Tertullian saw was spurious and apocryphal.

24. AND HE DID NOT APPEAR, BECAUSE GOD TOOK HIM.] Calvin, following Ibn Ezra and the Jews, thinks that Henoch died gently and peacefully, and soon after death his soul was translated to heaven, but did not see God, until Christ ascended to heaven: and so Henoch is now immortal, and will no longer return to us or die. But all these things are false and erroneous. First, because, if Henoch had died, Scripture would have said of him as of all others: And he died. Second, because it says here of him, “He took,” that is, God snatched him away alive: hence the Septuagint translates, “God translated him.” Hence also Ecclesiasticus Chapter 44:16 asserts that Henoch is not dead but translated into Paradise to give repentance to the Gentiles; therefore, Henoch still lives, and will return to us, to oppose himself to Antichrist, and preach to the Gentiles. Third, because expressly Saint Paul Hebrews 11:5 says, “Henoch was translated, that he should not see death.” Fourth, the Fathers commonly teach this, whom Derio and Pererius cite.

From what has been said it follows: First, that Henoch was translated to the earthly Paradise, which still remained before the Flood; for this is understood, when Paradise is mentioned absolutely, as the Lord calls it in Ecclesiasticus, when he says that Henoch was translated into it. Therefore, what Saint Ambrose says in his book On Paradise, Chapter 3, that Henoch was snatched into heaven, I understand that Henoch was lifted up from earth into the air, and through the air was translated into Paradise, nor did Tertullian wish anything else, when in his book On the Resurrection of the Flesh, Chapter 58, he said that Henoch and Elijah were translated from the world; for he understands by “world” this earth inhabited and cultivated by men.

Wisdom 4:11 indicates the reason for this translation. First, because he was beloved by God, and lived among evil men: hence he was snatched away, lest wickedness should change his understanding. Second, he was snatched away because he walked with God, and therefore was worthy of Paradise, and continual contemplation of God. Third, he was snatched away, so that he might return, and give repentance to the Gentiles, just as Elijah will give it to his Jews, for this is what is said of him in Ecclesiasticus 48:10: Who are inscribed in the judgments of times to pacify the wrath of the Lord, to reconcile the heart of the father to the son, and to restore the tribes of Jacob. Fourth, he was snatched away, so that by his rapture he might show what Adam by sinning had lost; for in the same way all of us would have been translated without death at our time, if we had remained in innocence. Fifth, the Lord took him, so that He might confirm the faith of the fathers concerning the future life, as if to say: From this very deed recognize, that I have another life, and a better one, in which I will reward the Saints.

It follows, second, that it is a teaching proximate to Faith (sententia fidei proxima) that Henoch, as well as Elijah, have not yet died. Hence Tertullian in book On the Resurrection of the Flesh, Chapter 58, calls them candidates for eternity. “Candidates for eternity,” he says, “free from all vice, from all harm, from all injury and corruption, they display the immunity of the flesh,” and Irenaeus in Book 5, Chapter 5, calls them “those who contemplate immortality,” that is, receiving its foreshadowing and protection.

It follows, third, that Henoch and Elijah have not glorious, but mortal bodies, and so are going to die. Hence Tertullian above: “Henoch,” he says, “and Elijah have not yet been furnished with the dispensation of resurrection, because they have not yet undergone death.” Therefore, Procopius and Eugubinus err, who think that Henoch and Elijah enjoy the vision of God, and have glorious bodies in heaven.

You ask, where are Henoch and Elijah now, and what kind of life do they lead? I answer: The Fathers commonly teach that they dwell in Paradise. But I say truly, Henoch before the Flood was translated to Paradise; but after the Flood, when Paradise seems to have been inundated and removed, he lives in some pleasant place, which God prepared for him either in the air, or on earth, to which Elijah also was snatched after the Flood: there therefore together they lead a life as if blessed, free from concupiscence, and from our evils, in the highest contemplation of God.

Second, some think they live without food, Epiphanius Heresy 64 and Jerome to Pammachius; but Augustine doubts this in Book 1, On the Merits and Remission of Sins, Chapter 8, and says they either live without food, or certainly live as Adam lived in Paradise, namely from the tree of life, and therefore neither fail from disease, nor from old age. But it is more true that they are kept alive and vigorous by God through a miracle, without food. For, as I said, Paradise, and consequently the Tree of Life, has perished.

You ask, second, whether Henoch and Elijah see God, and are blessed? Catharinus asserts this in his treatise On the Consummated Glory of Christ, P. Suarez, and Barradius is inclined to this in his commentary on John 31:38, If I want him to remain, until I come. For they think that Henoch and Elijah, as well as Saint John the Evangelist, have not yet died, and therefore they still have mortal bodies, and are going to come against Antichrist, and be martyred by him: meanwhile however they see God, and enjoy Him, only from the death and resurrection of Christ.

They prove this by many and plausible reasons. First, because Saint John seems to be asserted as coming with Henoch, as appears in Revelation 10:11: You must prophesy again to the Gentiles, and John Chapter 21:23: If I want him to remain, until I come. For the crown of martyrdom is owed and promised to John, as to other Apostles, Matthew 20:23, by these words: You shall drink My cup. Now that Saint John sees God, does not seem doubtful; for the Church publicly worships and invokes him in the Litanies, just like other Blessed ones.

Second, because the Church celebrates the feast, both of Saint John and of Elijah on July 20, as appears from the Roman Martyrology; therefore, they themselves enjoy God.

Third, because the Greeks erected temples in honor of both Elijah and Saint John, as Baronius teaches in the Martyrology of July 20. Therefore, they themselves are blessed; for temples are erected only for these.

Fourth, because Henoch and Elijah lived most holy, and therefore are most worthy to enjoy God, especially since other Prophets and Patriarchs, even less holy than they, with whom they lived, now see God.

Fifth, because thus we best avoid the difficulty, which concerns the suspension of the merits of Henoch and Elijah. For why does God suspend their merits beyond custom, unless because they now see God, and are not in the way but at the goal, namely they are blessed? If you say God has not suspended their merits, I will infer: Therefore they themselves in merits and rewards will surpass almost immeasurably all other Blessed ones: for through so many thousands of years they merit continually, and daily increase their merits, and this up to the day of judgment: but this seems incredible.

But this opinion seems novel and paradoxical and solidly lacks foundation.

First, because scarcely any of the ancient Fathers or Doctors asserted it; for Nazianzen, whom Barradius cites, does not assert it, but doubts.

Second, if Henoch and Elijah see God, therefore they are blessed, therefore they are comprehensors, not wayfarers. Yet they are wayfarers, because they are still going to die and be crowned with martyrdom.

Third, neither Moses, nor Paul, nor any other mortal was granted to see God before death; indeed the Lord declared to Moses: No man shall see Me and live, Exodus, Chapter 33:20. Therefore, neither should this be granted to Henoch and Elijah: for they are still mortal, and in reality are going to die.

Fourth, it seems much more paradoxical for Henoch and Elijah to return from heavenly glory, and the vision of God to passions, merits and death, than for their merits to be suspended: for what blessed one ever returned from heaven to labors, merits and death? Who ever became a wayfarer from being a comprehensor?

Fifth, Christ alone was simultaneously wayfarer and comprehensor; for all Theologians give this privilege to Christ alone. Yet according to this new opinion, this is false. For Henoch and Elijah, at least when they return to fight against Antichrist, will be simultaneously wayfarers and comprehensors. For then they will not lose the vision of God, which they now possess, and by which they are blessed.

Sixth, if the vision of God will not then impede their merits and labors against Antichrist, why does it now impede their merits and labors? Therefore, the opinion about the translation of Henoch and Elijah seems rather doubtful; for I understand by “world” this earth inhabited and cultivated by men.

They prove this by many and plausible reasons. First, because Saint John seems to be coming with Henoch, as appears in Revelation 10:11. You must again prophesy to the Gentiles, and John chapter 21:23. If I want him to remain, until I come. For the crown of martyrdom is due and promised to John, as to other Apostles, Matthew 20:23, in these words, You shall drink my cup. Now John indeed drank the cup of the Passion, both at other times, and at that time when he was thrown into a cauldron of boiling oil. Hence he himself is called by the fathers, and is worshipped and truly is a Martyr by the Church.

To the second I respond. The Greeks celebrate the feast of Elijah, not as blessed, but as raptured. For on that day they only recall the memory of his rapture, because this rapture was wonderful.

To the third I respond. In the same mode and scope the Greeks erected temples to Elijah, as they instituted a feast for him, namely so that they might testify and recall the memory of Elijah’s wonderful rapture (for temples properly are not erected for Saints, but for God alone in honor of Saints); he who led a heavenly life here, and left as it were heavenly disciples after himself, and was the father and patriarch of monks, and although he is not yet blessed, he is nevertheless as it were confirmed in grace, and certainly to be blessed; and so by God’s revelation and oracle he is already as it were canonized.

To the fourth I respond. The order instituted by God demands that Henoch and Elijah not see God, since they have not yet died: but other Prophets have died, and therefore they see God. Therefore, it is fitting that Henoch and Elijah lead a middle life, between earthly men and the blessed in heaven, namely peaceful and pleasant, but not yet blessed. But to their sanctity and merits is repaid, not the vision of God, but another great something, namely that they alone among the Prophets are going to come, as the strongest champions of Christ against Antichrist, and therefore to confute him, and so to be crowned with martyrdom by him.

To the fifth about the suspension of merits I will say presently, nor does that suspension remove the difficulty here. For at least Henoch’s merits were suspended, from his rapture to the passion of Christ, for almost three thousand years (precisely 2997 years intervened) during which nevertheless Henoch did not see God; for if his merits were not then suspended, therefore Henoch by continually meriting for so many years, would surpass by far in grace and glory all Saints; and so we would fall back into the inconvenience which is alleged by that very argument.

You ask third, whether they are in a state of meriting? Viegas asserts this in Revelation 11. The reason is, because they are still wayfarers, and since they are deprived of the vision of God, why beyond the common order should they also be deprived of the faculty of meriting, which other wayfarers have? Granted that for this reason they will surpass all Saints in merits and glory, except the Blessed Virgin. But Pererius and Suarez deny this very thing. And this seems more probable, the reason is, because otherwise by so many thousands of years they would accumulate innumerable merits, nor would there be any comparison or proportion between them and other saints in grace and glory. Second, because by their rapture they were translated into another state and life. Hence their rapture seems to have been like death to them; and consequently to have suspended their merits, until they return to us at the time of Antichrist; then indeed they will merit again.

Now therefore they are as if in a middle state of wayfarers and Blessed ones, namely in a state of quiet and contemplation: hence as they do not labor, nor suffer, so neither do they merit: but they will merit very much when they return, and fight against Antichrist.

In the life of Saint Pachomius it is related, that a certain philosopher proposed these three riddles to Theodore, a disciple of Saint Pachomius, to which he so skillfully responded. First: Who died without being born? Theodore responded, Adam. Second, who was born but nevertheless did not die? He responded, Henoch, who was translated. Third, who died but nevertheless was not corrupted? He responded, Lot’s wife, who was turned into a statue of salt.

Note. At the end of the world Henoch and Elijah will return to common life, so that they may oppose Antichrist by sermons, disputations and miracles, and therefore be martyred by Antichrist at Jerusalem, who will cast their bodies unburied in the street: but after three days and a half, alive and glorious, with the whole city watching, they will rise, and ascend to heaven, as appears in Revelation 11:7 and following. Thus, the Fathers commonly teach here, and on Revelation Chapter 11, and this is the universal sense of the faithful. Hence Saint Augustine in Book 20 of The City of God, Chapter 29, says this is most celebrated in the sermons and hearts of the faithful.

Finally, Henoch was the great-grandfather of Noah, and consequently was the father of all of us; for all men, consequently also Antichrist, as they descend from Noah, so also from Henoch. Hence it follows, that, when great-grandfather Henoch returns, he will remain celibate; nor indeed will he be able to contract a valid marriage with any woman (since all descend from him, and are his daughters) because in the direct line of ascendants and descendants, even if they were at infinite degrees distant from each other, by natural law marriage is invalid, if ascendants wish to be joined to descendants, as the more common opinion of Doctors holds, whom Sanchez reviews, Tome 2, On Marriage, Book 7, Disputation 51, though he himself with others teaches the contrary. Therefore, Henoch returning will preach to all his sons, namely to all men, and will be killed by one of his sons, namely by the spurious Antichrist. Again, Henoch was snatched away in the year of the world 987. Therefore, since in this year of Christ 1615 the year of the world 5565 is being conducted, it follows that Henoch in this year is conducting the 4578th year of his rapture, but the 4943rd of his life.