Chapter II.
In the figure of Cain, the Jews, and in Abel, the Christians. On this occasion, certain things are connected with the fathers, but especially the burial of Isaac, through whom the incarnation of Christ is expressed, and of Moses, through whom the same teaching is expressed. Finally, the burials of Moses and Christ are compared to each other.
However, in this place, I understand the mystery of the two peoples according to Scripture more, that God by adding the faith of his Church took away the perfidy of the wayward people, since the very words seem to signify this, with God saying: 'Two nations are in your womb, and two peoples shall be separated from your body.' (Gen. XXV, 23). This figure preceded the Synagogue and the Church in these two brothers, Cain and Abel. By Cain is understood the murderous people of the Jews, who persecuted the blood of their Lord and Creator and of his brother, so to speak, according to the birth of the Virgin Mary. By Abel is understood the Christian who adheres to God, as David also says: But for me, to cleave to God is good (Ps. 72:28), so that he might attach himself to heavenly things and separate from earthly things. Elsewhere he says: My soul has fainted for your word (Ps. 118:81), because he put order in his way of life and his use not in earthly pleasures, but in knowledge of the word. From this it is known that what we read in the Books of Kings is not written in vain, but carefully and meticulously, when it says: And he was gathered to his fathers (1 Kings 2:11 and 21). For it is understood and given that he was similar in faith to his fathers. Hence it is clear that it is related not to the burial of the body, but to the sharing of life.
Lastly, it is thought that the account of Isaac was not superficially written because, in seeking the appearance of his body that was attached to his soul, he was determined to be of his own kind; because he adhered to the customs of his father. However, when referring to his kind, it is well said, not to his people, as in other places. For we read in other places that those who were attached to their people were not as outstanding as him: the one who is similar to a few, not to many. There were more in his people than in his kind; and it is considered more outstanding to be similar to a few than to many. Therefore, the one who was born of God by promise, who was chosen for the sacrifice of proving piety, who was satisfied with the companionship of one wife, that is, the society of wisdom alone, of that divine kind which is one and always fitting for itself, was not to be falsely represented as an imitator of common vulgarity according to divine Scripture. For where there is labor, teaching, meditation, there is a common community with many and a certain popular fellowship. For many people make progress by listening, whom he called the people. But where perception is not acquired through a non-human tradition, but through a clever collection without the use of labor, there the sublime sincerity of the incorruptible kind is found. And therefore Isaac is read as being assigned to his own kind rather than to the people, so that you may recognize him as a diligent imitator of divine things rather than of human things.
7. Blessed is that mind which, surpassing the nature and essence itself, deserves to hear what was said to Moses when he was separated from the people: 'But you stand with me' (Deut. V, 31)! For just as in Isaac, a type of the Lord's incarnation surpassing the course of human generation, overcame his predecessors, so that in him there was not common and popular grace, but a special prerogative excelled, as the reading teaches: For the promises were said to Abraham and his seed: not to seeds as of many, but as of one, and to your seed, which is Christ (Galat. III, 16): so also in Moses there was the figure of the future Teacher, who was to teach the law, preach the gospel, fulfill the old covenant, establish the new, give heavenly nourishment to the people, exceeding even human dignity to such an extent that he was given the name of God, as we have it written, with the Lord saying: 'I have made you like God to Pharaoh' (Exod. VII, 1). For he, the conqueror of all passions, not being captivated by any worldly allurements, who had, according to the purity of his heavenly demeanor, withdrawn all that conversation of his after the flesh from him, governing his mind, subjecting his flesh, and chastising it by a certain royal authority, was called by the name of God, after whose likeness he had formed himself by the abundance of perfect virtue.
8. And therefore, we do not read about him as we do about others, because he died in a state of deficiency: but he died through the word of God (Deuteronomy 34:5). For God neither experiences defection or diminution, nor does he undergo addition. Hence, the Scripture also adds: 'For no one knows his burial place until this day' (ibid. 6), so that you understand it as a translation rather than his demise. For death is a certain separation of the soul and body. Therefore, he was dead through the word of God, as Scripture says, not according to the flesh; so that you may observe not the message of death, but the gift of grace expressed, who was transferred rather than abandoned, of whom no one knows the burial. For who on earth could detect his remains, whom the Son of God Himself showed to be with Him in the Gospel (Matt. XVII, 3)? Finally, even Elijah was seen together, who was transferred in a chariot, not buried or known to be dead (2 Kings II, 11)? For he lives who is with the Son of God. But Moses indeed is said to be dead, but through the word of God, by which all things were made, he is dead. By the word of God, however, the heavens are established. Therefore, through the word of God, there is not a fall of the work, but a firmament. Therefore, he is not apprehended as having relapsed into the earth by the dissolution of the body, but as having been endowed and bestowed by the operation of the heavenly word, so that his flesh received more rest than a tomb.
9. However, a proper distance is maintained between the master and the servant. To understand the prerogative of the master, we read of the favor shown to the servant, as with Moses, because no one knows where he is buried. But with Christ, his burial was taken away from the earth (Isaiah 53:8), for according to the mystery of the law, he was expecting redemption, so that he may rise again. But here, according to the gift of the Gospel, he was not expecting redemption, but giving it. And therefore, his burial was not unknown, but elevated, which the created world could not hold for long; for through him, all creatures hastened to be lifted up from the bondage of corruption. Therefore, no one knows the burial place of Moses, because everyone knew his life. But we have seen the burial place of Christ; however, we do not know it now, those of us who have acknowledged His resurrection. For His tomb should have been known, so that His resurrection might be revealed; and therefore, in the Gospel (Matthew 27:60 et seq.), the tomb is described in detail: it is not sought in the law, because although the law announced His resurrection (Isaiah 11:10), the series of the Gospel has fully confirmed it for us.