That repentance and forgiveness appear in many ways as consequence of the resurrection and its preaching is evident from most of the passages last cited and explained (comp. especially Luke xxiv. 47; Acts ii. 38; iii. 19, 20, etc.). But both in these passages, and in those others which make the forgiveness of sins dependent on the preaching of the resurrection of Jesus, Faith is always represented as the means. Thus Peter preaches in the house of Cornelius,-'God raised up Jesus on the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who ate and drank with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which is ordained of God to be the judge of the living and the dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins' (Acts x. 40-43). And Paul said in Antioch,-"He whom God raised again saw not corruption. Be it known unto you, therefore, men and brethren, that through him (the Risen One) is preached unto you the forgiveness of sins: and by him all that believe are justified' (pardoned) (xiii. 37-39). And again, If thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised him from the dead, thou shalt be saved' (Rom. x. 9).

.

If the death and the resurrection of Jesus are named in connection with each other, so that the latter is added as corroboration or antithesis, then the thought is implied, that the resurrection is the solemn confirmation of the acceptance of the sacrificial death. Thus it is said: 'Now it was not written for his sake alone (that is, Abraham's), that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him who raised up Jesus our Lord from the dead; who was delivered for our offences (their forgiveness), and raised again for our justification' (Rom. iv. 23-25). Ai dinaiwo uv evidently expresses the same idea as διὰ τὰ παραπτώματα ἡμῶν, for our treatment, as if we were guiltless. We cannot possibly regard the one (forgiveness) as the effect of the death only, and the other (justification) of the resurrection only: there is rather here a Hebrew parallelism, both members of which belong to one proposition,— through Christ's death we receive forgiveness of sins, and this significance of his death was divinely attested by the resurrection. De Wette also says, that the antithesis is founded rather in the parallelism than in the thing itself (comp. x. 10). It is exactly the same with Paul's glorious, triumphant utterance from the heartfelt joy of faith: Who shall lay anything to the charge of

4 Kurze Erklärung des Briefes an die Römer. 1 Aufl. Leipzig, 1835. P. 50.

God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, and cares for our salvation' (Rom. viii. 33, 34). So it is also essentially, when the resurrection is mentioned alone. This is evident in the well-known reasoning-If Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished' (1 Cor. xv. 17, 18); add here in thought the antithesis (from ver. 20); but now since Christ is risen, our hope of redemption and atonement rests on sure foundation. Death, then, is swallowed up in victory. Death, where is thy sting? Hell, where is thy victory? But thanks be to God, who giveth us the victory through our Lord Jesus Christ' (1 Cor. xv. 55, 57).

Neither are such thoughts strange to Peter, though not so usual:- Ye know that ye.... were redeemed with the precious blood of Christ, who has been manifested in the end of the till now historical period for your sakes, who, taught by him, believe in God, who raised him up from the dead, and gave him glory, so that your faith and hope is now really directed to God" (1 Pet. i. 18, 20, 21). For even Christ hath once suffered for sins, the just for the unjust, that he might procure for us access to God, being put to death in the flesh, but quickened in the spirit' (1 Pet. iii. 18). When we remember the unprecise mode of expression in the writers of the New Testament, we can no longer be surprised at the "quickening," nor can we conjecture that Peter supposed the spirit of Christ to have died. He was thinking only of the contrast between putting to death and quickening.'s

We meet with the same consideration also in the Epistle to the Hebrews; where it is said of Jesus, that for the suffering of death he was crowned with glory and honour, that he should taste death for every man' (ii. 9). He in the days of his earthly life, offered up prayers and supplications, with strong crying and tears (... think of the sorrowful hours in Gethsemane, the calling from the cross, and of many other troubled moments of the time of suffering, John xii. 27; Matthew xxvi. 38, 39; xxvii. 46; Luke xxii. 41-44 ...) unto Him that was able to save him from death, and was freed (properly, heard) from the pangs of death' (Exaßea, thus Storr and most modern interpreters, also Tholuck and Stein; others follow the Vulgate, pro suâ reverentiâ, and Luther has it, because he honoured God': whichever interpretation we prefer, the remark always obtrudes itself, that as Jesus did suffer death, he was, strictly speaking, not heard; nor does the importance of this objection escape the author, but he rightly

Comp. Jachmann, kath. Briefe, p. 135.

Quoted from Jachmann, p. 157.

answers it in the following verses; adding on the one hand, how and why Jesus was not immediately heard and delivered; afterwards, however, declaring what was essentially the true hearing, namely, the glorification, which, however, supposed that death). It is said further, "Though he were the Son (of God), yet learned he obedience through suffering.' In the xxiep av vios there is καίπερ υἱὸς expressed, either the reason of obedience and suffering, since he, as Son, was subject to his Father's will; or better, according to Storr, it is the utterance of an apparent objection, which ought to have freed him from death; thus, notwithstanding he was the Son. Ἔμαθεν τὴν ὑπακοὴν is not to be understood as if Christ then first learned to obey, but is probably an allusion to the proverb, παθήματα μαθήματα, suffering is the school of experience; he learned in his own suffering how difficult it is to obey, and thus became μeтgionαbεTv Suvάuevos (ver. 2). That which is required in a true priest was seen fulfilled in Christ, namely, appearing for us before God, with the zeal which arises from fellow-feeling with our sufferings. Finally: Moreover being made perfect (exalted by his resurrection to the right hand of God, as ii. 10), he became cause of eternal salvation to all them that obey him. As Jesus the Father, so are all Christians to obey Christ, and thus attain to salvation (so John iii. 16). In Taxоúv, is expressed the true, active faith, as condition of salvation (Heb. v. 7-9).

III. There remain to be cited those passages of the New Testament, in which the resurrection of Jesus is represented as the proper basis and support of our hope, of our own resurrection, and personal immortality. We must first of all observe, that, besides the passages cited above, as treating of spiritual (moral) resurrection from the death of sin, with reference to the return of Jesus from the grave, there are other expressions occurring, which, according to the original sense of the words, speak of resurrection and of being resuscitated, but without regard to the resurrection of Jesus.

Paul, for example, describes a life in darkness, and in that passage, obscure in its meaning and connection, intends apparently to express what is a fundamental thought of Christ's (John iii. 20): the works of darkness (égvα ănαgпα тоυ оxóTOUS) practised in secret (xgun yevóμeva), must shun the light; we may not even speak of them (alox pov ori nai éyev); but everything which is reproved by the light (and has been made better by the light, exóueva) comes to the light (pavegouraι, hides itself no longer in the secret of the darkness). For what goes to the light, is itself light (is to be regarded as good); therefore it is said

'Awake thou that sleepest,

And arise from the dead,

And Christ shall give thee light' (Eph. v. 12-14).

This is evidently a quotation from some sacred hymn, and in the Greek original contains three verses—

ἔγειρε ὁ καθεύδων

καὶ ἀνάστα ἐκ τῶν νεκρῶν,
ἐπιφαύσει σοι ὁ Χριστός.

Moreover we must not overlook, that Christ, especially with reference to his Divine character as the λoyos, is very often, and on different occasions, represented as principle and original source of life (of his own, and of his followers); yet without any possible reference to his resurrection. This is especially the case with John. It is said of the λóyos, 'in him was life' (n 【wn, the creative power of life, John i. 4); and Christ himself says, 'As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will' (John v. 21); where, by raising up and quickening, the impartation of the new life is intended, which believers receive here, and yonder protract eternally; and then the expression, ous dée, does not denote caprice, but the independence of his operation. He further says, setting out with the Father's Divine independence, As the Father hath life in himself (is original source of life), so hath he given to the Son to have life in himself' (and to impart to others, ver. 26). In reference to the world and men, it is true of Christ that he is the author and founder of life, which, however, in reference to God, is represented as one received from Him, imparted to Christ. Therefore Jesus promises eternal life to believers, and says, "This is the will of Him that sent me, that every one which seeth the Son, and believeth on him, may have eternal life; and I will raise him up at the last day' (John vi. 40; comp. 44, 47, 51, 54). 'No man taketh my life from me, but I lay it down of myself. I have the free power (ovoia) to let it go and to take it again' (John x. 18), namely, by the resurrection. That God raised up Christ, is not in contradiction with this, since the ovoía is given to him by God; and the two expressions avaσтvaι, and eyegval, to rise,' and to be raised,' are used quite indiscriminately. He says also as the shepherd of his own, I give unto them eternal life; and they shall not perish eternally, neither shall any one pluck them out of my hand' (John x. 28). And elsewhere, I am the resurrection and the life; he that believeth in me, though he die, yet shall he live; and whosoever liveth and believeth in me shall not die eternally' (John xi. 25, 26; comp iii. 16; xiv. 6, 19; 1 John v. 11.)

6

Statements of this kind seldom occur with Paul; yet they are not altogether wanting, when, for instance, he says, Christ is my life' (Phil. i. 21); Christ hath abolished death (that is, the might of death, the fear of his power, of his threatening terrors), and brought life and immortality to light through the gospel (2 Tim. i. 10; comp. Rom. v. 18, 21). Here belongs also that passage (at least written in the spirit of Paul), in the highest degree important, Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through his death he might destroy him that had the power of death' (Heb. ii. 14).

Accordingly it is of course undeniable, that Jesus, in conformity with his Divine dignity, had, even during his ministry, power over life, and neither could himself become a prey to corruption (oux v δυνατὸν κρατεῖσθαι αὐτὸν ὑπὸ τοῦ θανάτου, Acts ii. 24 ; comp. 31), nor needed, in order to give his followers eternal life, a further impartation, by the act of resurrection, of the once-received ἐξουσία. But there occur, nevertheless, many beautiful passages, in which our immortality and resurrection are put into such a connection with the resurrection of Jesus, as, though it cannot be regarded as proper causal connection, is in the highest degree important and significant, and contains rich comfort for Christians, believers in Jesus, the Risen One. If Christ, even according to his entire higher existence, must be regarded as Lord of life, how much more, and with how much higher confidence must the apostles have apprehended it after his return from the sepulchre! Accordingly, with loud voice and words of triumph, they proclaimed him the Prince of Life (Tòv åpnyòv Tñs (wñs, Acts iii. 15, for which the Vulgate rightly has Auctorem vitæ); and performed great deeds, with surprising consequences, in his name. For the victory over death was now fully purchased, and the old objection, that no one had yet returned from the kingdom of the dead (καὶ οὐκ ἐγνώσθη ὁ ἀναλύσας ἐξ ᾅδου, Wisd. of Sol. ii. 1), availed no more." Paul sometimes so expresses himself, that it might be doubtful, whether we are to regard him as speaking of the spirituali-moral awakening of the faithful to the new Christian life, or of the future real resurrection from literal death. Perhaps, nay probably, both are to be understood in many passages (comp. Rom. vi. 4, 5; viii. 11; 1 Cor. vi 14, where, to say the least, a mention of the real, bodily resurrection alone, between ver. Comp. Minucii Felicis Octavius, ii. 8, and my notes on the passage, p. 93 of

my ed.

u

Morus observes excellently, 'Christi reditum in vitam esse nobis pignus nostri reditus in vitam [sive ob exemplum possibilitatis, 1 Cor. xv. 12, 13, sive ob nexum antecedentis et consequentis, 1 Cor. xv. 23; 1 Thess. iv. 14, quorum hoc tam certum est, quam illud], simul pignus futuræ alius vitæ a morte corporis.'-Epit. p. 176.