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we can see great point and significance in the question, Shall I lift mine eyes to the hills?' This is the question of one in perplexity. David reads it in the timid looks of some attendant, and then answers it decisively in the second verse. In the third verse his timid companion ventures to speak for himself, and then, in the fourth, we have again a decisive statement from David. We would paraphrase the first four verses of the psalm as follows:"You seem to be doubtful of our safety; shall we look to the hills for it? Are you perplexing yourself with the question, Whence shall my help come? If so, I will answer that question at once: My help comes from Jehovah, the Creator of heaven and earth.' Then his timid friend rejoins, Be it so; but I hope he may never allow your steps to slip, and that while you are trusting to him, he may never slumber and forget you.' 'Slumber and forget! behold, he who protects Israel never slumbers, and he will never, never forget his chosen.'

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Such is the way in which we view this very beautiful psalm as to its origin, its author, and its destination in the 'Songs of Degrees; and whether our foregoing remarks be received or rejected, we are still hostile to any general theory which would at once put a bar to such an inquiry as that which we have been carrying on, and which we think is the tendency of the pilgrim theory, as expounded by Hengstenberg, in destroying the individuality of the different songs.

We proceed now in the last place to point out some probable connection between Ps. cxxxii. and the steps. This psalm at once strikes us as being different in some respects from the other fourteen. It is much longer, and it is of a more triumphant tone. The rest are all short, and mostly all plaintive. It stands conspicuous amongst the 'Songs of Degrees,' as chap. xii. of Nehemiah does in that book-the very chapter to which we refer this psalm-i, e. as regards its present destination. The diligence and prayers of the pious governor were now crowned with success; the wall was completed, and the Jews found themselves in circumstances of comparative safety from their restless enemies. Accordingly there is to be a dedication solemnity in Jerusalem, which is to be kept with gladness, both with thanksgivings and with singing, with cymbals, psalteries, and with harps,' Neh. xii. 27. Two thanksgiving parties (xii. 31) are sent along the walls, starting from the valley-gate probably, or near it, which was, perhaps, not far from Nehemiah's own head-quarters (Neh. ii. 13). We follow one party, 'going up' by the stairs (nibyp-by) of the city of David, Neh. xii. 37. Here, then, we have reference to steps, we have reference to the house of David, the city of David, and it is men

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tioned that the thanksgiving party had also the musical instruments of David (xii. 36, 37). Now in these circumstances, having ascended the steps, and perhaps overlooking the very site of David's house, we think the 132nd Psalm, commencing as it does with Lord, remember David,' was the most singularly appropriate that could have been selected for the occasion, out of the whole one hundred and fifty psalms. Thus this psalm might become specially associated with a certain locality, and might be described as the song of the steps going up to the city of David, as Ps. cxxvii. might be described a song of the steps of the temple, and as Ps. cxxi. might be described a song for the steps leading up to the armoury, where the notion of distinction applies not to the express purpose for which it was composed, for we have tried to show that David was the author; but having been already composed, it was adopted as appropriate for the steps. We believe a similar line of argument can be extended to the remaining songs of the collection; and when they came to be placed together, the distinctive appendages were struck off, and so we have the simple title for them all, 'Songs of the Steps.'

We shall now, in closing, give a summary of the materials with which we have investigated the 'Songs of Degrees' in the foregoing pages :

1. We have tried to show that nibyen means the steps-so far the title.

2. We have taken Hengstenberg's account of the symmetrical manner in which the fifteen are arranged round Ps. cxxvii. So far these songs as a collection.

3. We have tried to point a minute correspondence between the whole of the 'Songs of Degrees' and the book of Nehemiah, regarding the latter in fact as the prose notes explanatory of the former. This brought us in sight of the twofold object of the collection, viz. (1) an historical memorial of an important part of the national history of the Jews; and (2) the position which the songs occupied in the temple service rendered them instrumental in keeping up a perpetual thanksgiving to God for his goodness in regard to that national era.

4. In addition to the minute correspondence between the pervading spirit of Nehemiah and the contents of the 'Songs of Degrees, we have tried to point out a connection in regard to the titles of those and the book of Nehemiah (Neh. iii. 15; xii. 37). This probable connection was examined more especially in regard to Psalms cxxvii., cxxi., and cxxxii,

Edinburgh.

M.

THE RESURRECTION OF JESUS:

WHAT POWER SHOULD WE ATTRIBUTE, ACCORDING TO THE SCRIPTURE,
TO THIS EVENT?

An Exegetico-Dogmatical Review of the Passages of the New Testament which refer to it.

Τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ.

St. Paul to the Philippians, iii. 10.

By J. H. B. LÜBKERT, Doctor of Theology, and Member of the Holstein Supreme Consistory at Glückstadt."

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THE resurrection of Jesus is the historic foundation and centre of the Christian Church. It was also made by Jesus himself (Matt. xxviii. 10) from the beginning a chief subject of the Apostolic proclamation. Therefore the Apostles completed the number of twelve, which had been diminished by the exit of Judas, by the introduction of a suitable person, who might become a witness with them of the history of Jesus, and particularly of his resurrection (Acts i. 22); this was the most important point. The object was, not to appoint a teacher with the necessary gifts, but a witness with the proper experience. The book of the Acts confirms this in many ways. Him who was promised to, and was foreseen by, the prophets, whom ye have rejected and killed, this Jesus hath God raised up, whereof we all are witnesses;' says Peter in his sermon at Pentecost (Acts ii. 32; comp. x. 39-41); and afterwards it is said, and with great power gave the Apostles witness of the resurrection of the Lord Jesus' (Acts iv. 33). Paul also, once enlightened by Christianity, and chosen by the Lord himself, and gained as an instrument for his holy cause (Acts ix. 1, &c.; xxii. 3, &c.; xxvi. 9, &c.), began and fulfilled his Apostolic calling with the constant proclamation of Jesus as the risen Saviour. Therefore he said to the Jews in Antioch of Pisidia, And we declare that this very promise which was made to our fathers, God hath fulfilled unto us their children, in that He hath raised up Jesus again' (Acts xiii. 32, &c.). For there seems no reason whatever to understand, with Olshausen and many others, avasτnoas of the mission of Jesus generally, after the analogy of the Heb. ' or yin, instead of supplying × VvExgv here, as Luther and the majority of interpreters; how often is in vexpav understood with avaσTña! and the very reason which is usually, and again by Olshausen, brought against this interpretation, namely, that verse

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a Translated from the Studien und Kritiken, 1842, No. 4, for the J. S. L.

34 stands thus, dvéσтnoev autòv Ex vexpav, and resumes the thread of discourse-appears to me to be particularly in its favour. Paul confidently carried this message to the heathen also; and when after his statements, strife broke out with the philosophers at Athens, it arose from this, that he had declared to them the Gospel of Jesus and of his resurrection' (Acts xvii. 18; comp. xvii. 3; xxvi. 23; 1 Cor. xv. 1; 1 Thess. i. 9, &c.).

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It is already from this sufficiently clear to every unprejudiced observer, that the certainty of the event of the resurrection of Jesus from the dead, great in the history of the world, was universally and undisputedly received in the earliest Christian age. On the other hand, modern and the most modern times are full of doubts here (by Venturini) in the 'Natural History of the Great Prophet of Nazareth,' a mean romance is made out of the entire holy history; there (by Reimarus), in the notorious 'Wolfenbüttel Fragments, and in like manner by a Candidate von Horn, in a strange little book, soon forgotten, this event is represented as a fraud acted by the disciples; once more, formerly by Kaiser in the Biblical Theology,' and in our days by Strauss in the Life of Jesus,' an entirely historic truth has, with surprising boldness, been asserted to be an opinion turning to myth. But nevertheless, against all attacks of an unbelieving or hostile criticism, the position may even now be still justified and clearly proved, that no matter of fact of the world has more internal and external historic certainty for itself, than the resurrection of Jesus. The testimony of the entire Apostolic Church, and the impossibility-according to historic analogies-of founding it without such a fact, speaks incontestably. We have full right to maintain the credibility of the New Testament in this respect, until the contrary be undeniably proved, which we need not fear; rather have the latest objections, even those adduced by Strauss, against this cause, shown once more, that it cannot be attacked with any result, unless by the permission of unfairnesses which would be censurable in the case of every other ancient history.

b

In our present inquiry we assume the certainty of the fact, in order to make its importance apparent. But we are met by espe

b Greiling's 'Leben Jesus von Nazareth.' Halle, 1813. Pp. 416.

Hoc ita revera evenisse,-tam diu defendemus, donec contrarium erit idoneis argumentis historicis (negare, dubitare, difficultates movere, res in facto positas non reddit infectas) comprobatum, aut testes ejus rei indubitatæ convicti erunt mendaciorum. Dissensus eorum in meris Teplotáσeo fortuitis non arguit fraudis consensum manifestum in summa rei, h. e. in eo, Christum et revixisse et pluribus se varie conspiciendum præbuisse cum iisque humano ritu versatum esse.' Act x. 41. Morus, epitome theol. Christ. part. iv. cap. ii. sect. iii. § 3 (edit. iv. 1799), p. 173, sq. Comp. Bretschneider, Handbuch der Dogmatik der evangel.=luth. Kirche. 2 aufl. 2 bd. 6 kap. 1 abth. § 146.

cially two quite different modes of apprehending the resurrection of Jesus; the one understands it as a marvellous reanimation from an apparent death, a swoon resembling death (rationalistic view), and the other as a real restoration of life which had been destroyed by proper, physical death (supernatural view). The following reflections are founded on the latter; and indeed for the simple but decisive reason, that the Biblical writers speak in a manner not to be mistaken of a resurrection that really ensued. Also the supposition of a power, divaus, a mighty influence of the resurrection of Jesus, can well agree only with the supernatural apprehension of it. We are about to treat of this divas ins ἀναστάσεως. What important influence have we, according to the Scripture, to attribute to the resurrection of Jesus?

In compendiums and handbooks of dogmatic theology, this subject is wont to be considered, and to be treated with greater or less fulness; as a rule however, which also is natural, to be dismissed rather abruptly accordingly a more precise, a complete inspection, if possible, of the passages of the New Testament which refer to this subject, may not be superfluous, rather may furnish many important results, both with regard to Jesus himself, and with regard to his followers.

SECTION FIRST.

d

In relation to Jesus himself, and the influence on himself of his resurrection, Schleiermacher maintains indeed, both concerning this fact, and also the ascension of Christ, and the prediction of his return to judgment, that they do not stand in immediate and strict connection with the proper doctrine of his Person; but remarks afterwards himself, that only an immediate connection of that fact with the doctrine concerning Christ should be denied, not every connection. Only what he says afterwards about the resurrection is not satisfactory, which we shall consider further below.

I. The return of Christ from the grave was above all needful, to make true his own prediction. He had often and clearly foretold, that he should suffer and die, but on the third day rise again. Now had not the resurrection followed, his credibility would have become altogether doubtful, whereas by this event it is raised beyond all doubt.

Men have wished not to recognize this prediction of Jesus; but surely in contradiction to the clearest and most numerous passages of Scripture. It may even be taken for granted, from the wonderful Divine gifts of power and wisdom and knowledge,

d Der christl. Glaube.

• Ibid. p. 251.

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