passage in which he compares himself, both in his weakness and in his power and strength, with Christ (2 Cor. xiii. 3-7): 'I will not spare (you): since ye wish (demand, (nreire) a proof (doxin) of Christ speaking in me (vo). That ye shall have, although properly ye could not have needed it, since Christ (in whose name and by whose authority I speak and work) has given you (through me) proofs of his Divine power (ὅς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ SuvaTeï ¿v vμiv). Prove ye then only yourselves, and you will require no further proof, when in another manner ye recognize Christ in you and perceive his stamp in you.' Now between these two sentences there stands the parenthesis, καὶ γὰρ εἰ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ· καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν αὐτῷ, ἀλλὰ ζησόμεθα σὺν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς (ver. 4). Why do the Corinthians demand a Soxun? Because Paul had appeared amongst them in outward weakness (1 Cor. ii. 1, etc.). 'But,' says he, Christ himself also appeared (for a time? in a certain respect?) outwardly weak and powerless, so much so, that through weakness ( do9Eveías, in the condition of his humiliation) he was even crucified. But the same Christ has also risen again, lives, and works, and blesses (3 in pregnant significance), through the Divine power peculiar to him.' Now by reason of his fellowship with this Christ, who indeed for a short time was dobevns, but now (since his resurrection) is eternally duvarès, Paul believes that he need give no further proof. I bear, indeed, the cross of Christ on me (comp. 2 Cor. iv. 10), but also the stamp of Christ glorified by his resurrection, and his power will through me show itself mightily in you.' The future (noóuela) as expressive of confident expectation: 'there will not fail proofs of his Divine power.' As Paul further says expressly that, by raising Jesus from the dead, and setting him at His right hand, God exalted him over all heavenly powers (ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως nai nuρióτntos, n. T. λ., the expressions are multiplied to express universality (Ephes. i. 20); so he can only intend to speak of the resurrection when he says that God therefore (that is, for the sake of his faithful obedience unto the death of the cross) exalted Jesus, and gave him a name (a glorification) unequalled, that in the name of Jesus every knee should bow, of beings that dwell above, or upon, or under the earth (again expressions of universality, for all without exception), and every tongue (all that can speak; comp. Is. xlv. 23) should confess that Jesus Christ is the

i Olshausen remarks, in his Commentary, that in this passage only is an ào béveia expressly ascribed to Christ. He is in other respects very poor and insufficient here.

* Comp. Winer, Grammar of the New Testament Dialect. 4th ed., p. 370,

note.

Lord, to the glory of the Father' (Phil. ii. 9-11). The last clause cannot surprise. As everything in the world, and even the creation of it, still more the mission of Jesus, and every great work accomplished by him, was intended to serve the glory of God, so the glorification of the Son could not indeed but quite peculiarly reflect to the Father's glory and majesty. No marvel, then, if the Apostle pressingly summons us to hold the risen Saviour in remembrance (2 Tim. ii. 8).

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The author of the Epistle to the Hebrews expresses himself in a similar manner; for although he says nothing of the resurrection, and does not urge it as matter of fact, yet in the passage where he speaks of the elevation of Jesus above the angels, he seems to be thinking of this event. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ TIμñ ESTεQavwμέvov (ii. 9), that is, we see Jesus, for a little time made lower than the angels, who, on account of his sorrowful death, has been crowned with glory and honour.' Thus Tholuck also, who, however, and Stein" also, leaves it undecided, whether by this crowning with glory,' the resurrection is intended. But this appears to me unmistakeable. For in reference to the consummation, to be looked for only in the future, of the Messianic kingdom, having as yet small beginning only and little strength, the author points at what was accomplished already, to wit, the redemption of Jesus by his resurrection and ascension. As an antithesis to the national belief of the Jews, that their Messiah would live and reign to all eternity, he shows how this very death led to his glorification (comp. Luke xxiv. 26; Phil. ii. 7, etc.).

He

Finally, John also, the disciple, represents Jesus as about to appear before all the world as ὁ μάρτυς ὁ πιστὸς, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (Rev. i. 5). References to the resurrection are contained in all three expressions. was indeed, even upon earth, a faithful herald of the truth, bearing a trustworthy witness to it; but all was confirmed by his resurrection, and the reference is to his eternal operation for the truth. By his resurrection he is the Head of all who are dead, and at the same time, as the first raised to immortal life, he has before all entered thereinto. Thus he is also 'Prince of the kings of the earth,' since through his resurrection he was solemnly acknowledged as the only-begotten Son of the Lord of Lords (1 Tim. vi. 15); and Christendom now gains the victory over all worldly power. Therefore the same inspired seer, in vision of eternal

m Dr. Schulz, Der Brief an die Hebräer. Breslau, 1818. P. 97, etc.

n Der Brief an die Hebräer, theoretisch-praktisch erklärt und in seinem groszartigen Zusammenhange dargestellt. Leipzig, 1838, p. 98, etc. (does not everywhere quite answer to the title).

glory, describes with bold images the glorified blest of heaven worshipping before the throne, and casting down their crowns (iv. 10); and, after the victory over Satan, how, through all heaven, resounds the song of praise, 'Now is fulfilled salvation and strength, and the kingdom of our God, and the might of His Anointed' (xii. 10).

SECTION SECOND.

The consideration of the resurrection of Christ in its influence on his believing followers is of still greater practical importance. Its dúvaus embraces, what it is to be for us, and what it is to work in us, what it commands us and promises us. The thought often appears generally, we die with Christ in order to rise again with him.' In this there is contained the suggestion of the sufferings and distresses which we, as Christ, have to contend with, and amid which it is our comfort that we shall another day share in his glory. It also implies the admonition, that the old state must pass away and a new one begin in us; which again is sometimes represented as the passing away of the old sin and the beginning of a new holy life; and sometimes as the ceasing of the old law and the righteousness of the law, and the rise, as of a new thing within us, of faith and the righteousness of faith. While now these different references are often quite blent together, yet there are also many passages where a peculiar power and influence of the resurrection of Jesus is particularly made prominent. This is sometimes presented especially as incitement to repentance and sanctification, sometimes as security for the confidence of completed redemption, and sometimes, finally, as basis and support of the hope of our own resurrection and personal immortality.

I. As the teaching and example of Jesus incite unceasingly to METάvia, and the consideration of his death, if suitably effected, must move even the most stupid sinner, so also his resurrection, which followed thereupon, affords very earnest admonitions to repentance and amendment. On this account the Holy Scripture usually connects with the announcement of the resurrection, the summons to repentance and conversion.

Jesus himself impressed on his disciples, when he charged them, shortly before the ascension, that he must have suffered and risen, 'that repentance and remission of sins might be preached in his name' (Luke xxiv. 46, 47). To fulfil this charge, all the Apostles laboured with honest zeal. When Peter's inspired address on the importance and the grand results of the resurrection touched the hearers to the heart, and they said to him and to the other Apostles, Men and brethren, what shall we do?' he laid before them the first and constant condition of participation in the king

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dom of God, MeTavonsate (Acts ii. 38). When the healing of the lame beggar filled all who saw and heard with wondering and amazement, and Peter showed that what had been efficacious in this deed was the power of God, who had raised Jesus from the dead, he again added, Repent ye, therefore, and be converted, that your sins may be blotted out' (Acts iii. 19). When the Apostles who had been laid in prison for preaching Christ, set free by an angel, suddenly reappeared in the temple, and were brought to account concerning it before the Sanhedrim, Peter's vindication again ran thus,-The God of our fathers hath raised up (ἤγειρεν i. q. ἀνέστησεν sc. ἐκ νεκρῶν, as, in relation to this, the expression is everywhere in Acts) Jesus; whom ye slew and hanged on a tree; him hath God exalted with his right hand, to be a Prince and a Saviour, for to give (through him) repentance to Israel, and remission of sins' (Acts v. 30, 31). Also in his larger Epistle, Peter represents the covenant of a good conscience with God,' which is concluded at baptism, as receiving strength and firmness through the resurrection of Christ (1 Pet. iii. 21); and probably means, that as Christ went forth new-animated and glorified from the sepulchre, so every Christian, consecrated to him, is to go forth from the bath of baptism as a new man, purified in spirit and heart.

The same thought is still more frequently and plainly expressed by Paul, according to whom the resurrection of Jesus is an image or type of our (moral) renewal. Know ye not, that so many of us as were baptized into the faith in Jesus Christ, were baptized (consecrated, engaged) withal into the believing appropriation of his death?' Thus we are to be considered as buried with him through the baptism into his death, with the consequence, that, like as Christ was raised from the dead by the Father's plenitude of power, even so we also should begin a new life (brought about, represented by the resurrection of Christ) (Rom. vi. 3, 4; comp. 5-13). In a similar way farther on : 'Ye also are become dead to the law by the death of Christ, for to belong to another, namely himself, who is raised from the dead, that we may bring forth well-pleasing fruit unto God' (Rom. vii. 4). That is to say, since the death of Christ brings to men the mercy of God and forgiveness of their earlier committed sins, and signifies withal, that they, dead to sin, are to begin a new, moral life; then the former sins of believing Christians are no longer considered, the judgment of condemnation is in force no longer; but in this very manner the Christian is engaged to Christ, and indeed engaged to imitate the resurrection of Christ by his own spiritual resurrection. Accord

• Cited from Luther's version, 'Der Bund eines guten Gewissens mit Gott.'-Tr.

ingly the Almighty, death-conquering Spirit of God, who raised Jesus from the dead (Rom. viii. 11), is to dwell in us, and we are constantly to bear about in the body the death (venpwois i. q. JavaTos) of the Lord Jesus, that his life (conduct) also may be made manifest in us (2 Cor. iv. 10). Our whole activity is to be dying and rising with Christ, and in life and in death we are to strive after resemblance to Christ. When we are dead with him, everything which we before valued so highly is esteemed no longer; for Christ himself says, 'He who renounceth not all goods which he possesseth (ὅς οὐκ ἀποτάσσεται πᾶσι τοῖς ἑαυτοῦ ágxovo) cannot be my disciple' (Luke xiv. 33). 'We live no more unto ourselves, but unto him who died for us and rose again' (2 Cor. v. 15; comp. 17). The Apostle describes the power of the resurrection of Christ in this respect as mighty and superabundant (Ephes. i. 19, 20); says that Us who were dead in sins, God hath quickened together with Christ, raised us up, and removed us to the heavenly region together with him' (Ephes. ii. 5); confesses of himself that he has not yet reached this complete dying to all imperfection, nor attained to the whole power and significance of the resurrection of Jesus (Phil. iii. 10-15); and summons all the faithful as 'risen with Christ, to seek what is above, where Christ dwelleth in his glory' (Col. iii. 1).

We have yet to cite, in conclusion, the beautiful, and, if not Pauline, certainly Apostolic, greeting and blessing,-'The God of peace (sipnns, salvation, blessing, happiness), that brought again from the dead (ἀναγαγὼν ἐκ νεκρῶν, a plain denotation of the resurrection, the only one of the kind in all the Epistle) our Lord Jesus, that great shepherd of the nations (strictly of the sheep, poßaтwv), through the sealing of the eternal covenant with his blood, perfect you in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ' (Heb. xiii. 20, 21).

II. The resurrection of Christ is variously brought into connection with the confidence of atonement and of completed redemption. Here the death and resurrection of Jesus stand together; there repentance immediately precedes the forgiveness of sins, so that this appears as its consequence ; and, again, the resurrection alone is undeniably often represented as the basis of the confidence of pardon and happiness, inasmuch as it furnishes the proof that God accepted as sufficient the atoning sacrifice of the death of his Son, and that He accomplishes in a higher and real sense for all believing men what the brazen serpent, elevated by Moses, once effected for the Israelites.P

PUt palam exstaret hæc mors intuenda hominibus peccatoribus, fundamentum spei.' Morus epit., p. 175.