20. Paul supports his discourse on the resurrection of Christ with
many strong Scripture texts. There is no doubt that he dwelt on these
at length and preached quite a sermon, which, however, has not been
recorded here in full, but only in part. The apostle's purpose was to
point us to the Old Testament Scriptures, that we might there make
diligent study for ourselves of how forcibly the prophets have spoken
concerning Christ, his works and his kingdom.
21. The first text Paul cites is from the Second Psalm, which treats
throughout of the Messiah and his reign, as even the Jews at the time
when wisdom still prevailed had to admit. Christ's own words are: "I
will tell of the decree: Jehovah said unto me, Thou art my Son; this
day have I begotten thee." Paul says he is here quoting from the First
Psalm, though in all editions, old and new, this psalm comes second in
order.[2] But the apostle does not have reference to the technical
arrangement of the psalms in a book, but to the order of his
quotations. The thought is: "First, I will prove it from the psalm,"
or, "First, as written in the psalm." Just as the preacher of today
says, "I observe, first," or, "It is written, first, in the psalm,"
whether the psalm be the first, second, twentieth or thirtieth, he not
having reference to the order of the psalm but to the order in which
he cites it.
[Footnote 2: Since Luther's time this discrepancy has been removed by
allowing the change, "second psalm."]
22. But how does Paul make this text prove the resurrection of Christ?
It is truly a strong statement, and no doubt the apostle fully
explained it, amplifying it beautifully and well. The psalm refers to
that Messiah, or King, who shall reign in the Jewish nation, among the
people; for the writer says plainly, "I have set my king upon my holy
hill of Zion," or Jerusalem. The King, then, must be true man like
other men. Indeed, the psalmist adds that the kings and rulers of
earth shall rage and persecute him, which could not be unless he
reigned upon earth.
23. But this verse also makes the King true God, for here God calls
him his own Son, begotten of himself in his divine, eternal essence
and majesty. He is, then, not an adopted Son, but the true Son of God
by birth. Being man, however, just like others, he must, in accord
with his human nature, die; indeed, he must suffer crucifixion and
death at the hands of the lords of the world. But, again, if he be
also the begotten Son of God and therefore true God, he cannot, even
according to his human nature, remain in death; he must come forth
from it, must triumph over it, becoming Lord of life and death
forever. Here is an indivisible Being, at the same time a Son of the
virgin of the house of David and of God. Such cannot remain in death.
If he enter death, it must be to overcome and conquer it, yes, to slay
it, to destroy it; and to bring to pass that in him as Lord shall
reign naught but life, life for all who receive him. This subject is
elsewhere more fully expounded.
24. But the succeeding text cited on the resurrection--from Isaiah 55,
3--reads yet more strangely: "I will give you the holy and sure
blessings of David," which in the Hebrew is: "I will make an
everlasting covenant with you, even the sure mercies of David." The
prophet has reference to the promise made to David in Second Samuel 7,
concerning Christ. In the preceding verses of the chapter, Isaiah most
tenderly entreats and invites the whole world to receive the promises
of salvation, for thereby shall the poor, the wretched and the
afflicted obtain the great treasures of joy and salvation. And
immediately following the verse quoted, he speaks of the Messiah, the
promised seed of David, as given to the Levites for a "witness"--in
other words, a preacher sent by God--and for "a leader and commander
to the peoples." The thought is of a King and Ruler differing from
Moses and his priests and exponents of the Law; a ruler differing from
every other lord, ruler and king, from David and all worldly rulers
whatever, subjecting everything to himself. Not that this Leader
should set up a new temporal government, or extend Jewish authority
among the gentiles, but that both Jews and gentiles should receive him
and believe in him, obtaining the fulfilment of that promise he here
terms a covenant of the sure mercies of David. This covenant, God
says, he enters into and keeps, a divine, sure covenant: through
Christ shall be given whatever blessings God's mercy shall bestow,
with remission or blotting out of sins, redemption from death and life
eternal.
25. Now, if the Christ of this covenant is true man and, as the
promise to David is, of David's flesh and blood; and if he is to bring
eternal mercy, he must likewise be God, such gift being in the
province and power of God alone. This being true, he cannot remain in
death, although he may suffer death by reason of his human nature; he
must of his own power rise from the dead. Only so can he raise others
and give them everlasting life; only so can he truly be called eternal
King of grace, righteousness and life, according to the sure promise
of God.
26. Therefore, wherever the Scriptures speak of Christ's eternal
kingdom, and of everlasting grace, they point out this article of the
resurrection of Christ. No doubt, the apostle in explanation of the
text from the Second Psalm quoted other Old Testament passages; for
instance. Psalm 110, 1: "Jehovah saith unto my lord, Sit thou at my
right hand, until I make thine enemies thy footstool"; also verse 4:
"Jehovah hath sworn, and will not repent: Thou art a priest for ever."
In these passages God has promised to give us Christ, him who was to
sit at his right hand--that is, have the omnipotent, divine power
possible only to an eternal Lord and King--and at the same time to
have his kingdom on earth, at Zion--or Jerusalem; and who was,
moreover, to be a priest forever, being taken from among men and like
unto them, even in his ability to die, yet at the same time continuing
a priest forever, thereby forestalling the necessity of remaining in
death and grave.
27. The third passage cited by Paul is taken from the Sixteenth Psalm,
which is in reality one of the Messianic psalms. This is the psalm
Peter in his first sermon on the day of Pentecost more fully explains,
drawing from it the irresistible conclusion, so apparent in his own
words, that Christ indeed has died; not, however, to become victim to
decay in the tomb, but, proof against mortal destruction and hurt, to
arise on the third day.
_Easter Wednesday_
ALSO SUITED TO EASTER TUESDAY.
Text: Colossians 3, 1-7.
1 If then ye were raised together with Christ, seek the things that
are above, where Christ is, seated on the right hand of God. 2 Set
your mind on the things that are above, not on the things that are
upon the earth. 3 For ye died, and your life is hid with Christ in
God. 4 When Christ, who is our life, shall be manifested, then shall
ye also with him be manifested in glory. 5 Put to death therefore your
members which are upon the earth; fornication, uncleanness, passion,
evil desire, and covetousness, which is idolatry; 6 for which things'
sake cometh the wrath of God upon the sons of disobedience: 7 wherein
ye also once walked, when ye lived in these things.