ANSW. Christ was exalted in his resurrection, in that, not having
seen corruption in death, of which it was not possible for him to be
held, and having the very same body in which he suffered, with the
essential properties thereof, but without mortality and other common
infirmities belonging to this life, really united to his soul, he
rose again from the dead the third day, by his own power; whereby he
declared himself to be the Son of God, to have satisfied divine
justice, to have vanquished death, and him that had the power of it,
and to be Lord of quick and dead; all which he did as a public
Person, the Head of his church, for their justification, quickening
in grace, support against enemies, and to assure them of their
resurrection from the dead at the last day.
The former of these answers containing only a general account of what is
particularly insisted on in some following answers, we pass it over, and
proceed to consider Christ as exalted in his resurrection. And
accordingly we may observe,
I. That he did not see corruption in death. Corruption according to our
common acceptation of the words imports two things,
1. The dissolution of the frame of nature, or the separation of soul and
body, in which sense every one that dies sees corruption; for death is
the dissolution, or separation of the two constituent parts of man;
which therefore the apostle calls _the dissolution of this earthly
tabernacle_, 2 Cor. v. 1. Now when our Saviour is said not to see
corruption, it is not to be understood in this sense; because he really
died.
2. It consists principally in the body’s being putrified, or turned into
dust. In this sense it is said, _Thou wilt not suffer thine Holy One to
see corruption_, Acts ii. 27. which is explained in a following verse,
in which is said, that _his flesh did not see corruption_, ver. 31. i.
e. he did not continue long enough in the state of the dead, for his
body to be corrupted, which it would have been, without a continued
miracle, had it lain many days in the grave.
If it be objected, that to lie two or three days in the grave is
sufficient to contract some degree of corruption; therefore Christ’s
body could not, in all respects, be free from corruption.
To this we answer, that there was a peculiar hand of providence, in
keeping it from being corrupted, during that short space of time, in
which it continued in the state of the dead, which was an indication of
the great regard which God had to him, his sufferings therein being now
at an end. But there may be another reason hereof assigned, inasmuch as
the filth of sin is sometimes illustrated by things putrified and
corrupted, to beget in us a detestation thereof; therefore God would not
suffer the body of Christ to be corrupted; as his soul had not the least
taint of moral corruption in life, it was not expedient that his body
should have the least mark or emblem of it in death. And it was also
necessary, that his body should not see corruption, by being turned into
dust, as the bodies of all men will be; otherwise we could not have had
so evident a proof, that the same body which died, was raised again from
the dead, which will be farther insisted on, under a following head,
when we consider the reason why he rose again so soon as the third day.
II. It was not possible for our Saviour to be held any longer under the
power of death: this is taken from Acts ii. 24. For the understanding
whereof, let us consider,
1. That had he continued always under the power of death, it would have
argued the insufficiency of his satisfaction, so that his obedience in
life, and his sufferings in death, could not have attained the end
designed thereby; and consequently the infinite worth and value thereof
would, in effect, have been denied. Therefore the justice of God being
fully satisfied, it could not refuse to release him out of prison, that
is, to raise him from the dead.
2. It was not possible that he should be held any longer under the power
of death, than till the third day, because the purpose and promise of
God must have its accomplishment. And, indeed, he was given to
understand, before he suffered, that his body should be detained no
longer in the grave; as he intimates to his followers, _Destroy this
temple, and in three days I will raise it up_, John ii. 19. This event,
therefore, was proposed as a sign, and an appeal is made thereunto, for
the confirmation of his mission and doctrine; therefore it was
impossible that he should be held any longer in the grave.
III. We are to prove, that Christ actually rose again from the dead. The
two main proofs, necessary to support our faith herein, are, 1. A
sufficient testimony given hereof by creatures, 2. A farther
confirmation of it by miracles, which are a divine testimony. Both these
we have; and it may be farther observed, that the great ends of his
death and resurrection are fully obtained, as appears by daily
experience; all which afforded us unquestionable matter of conviction.
_First_, As to the former sort of testimony. It was attested by
sufficient, undeniable evidence; as,
1. By two angels, who were sent from heaven, as the first witnesses
thereof; they are described as being _in shining garments, who said, Why
seek ye the living among the dead? he is not here, but is risen_, Luke
xxiv. 4-6. They are called indeed, two men, because they appeared in
human form; but another evangelist calls them _two angels_, John xx, 12.
2. It was attested, by several men and women, who were his familiar
friends and followers before his death, and saw and conversed with him,
after his resurrection, and therefore had sufficient proof that it was
he who suffered that was raised from the dead. And, lest the testimony
of his apostles should not be reckoned sufficient, though there were
enough of them to attest this matter, he was afterwards seen by a great
number, namely, _Above five hundred brethren at once_, 1 Cor. xv. 6. and
surely, all these could not be deceived, in a matter of which it was
necessary for themselves, as well as others, that they should have the
fullest conviction.
Now that it was morally impossible, that his disciples, in particular,
should be imposed on, will farther appear, if we consider,
(1.) That they were his intimate associates; it was for this reason,
among others, that providence ordered that he should appear to, and
converse mostly with them: had he appeared to others, who never knew him
before, and told them that he was risen from the dead, though they could
not question his being alive, whilst they conversed with him; yet they
might doubt whether he was the same person who died, and so was raised
from the dead: and it cannot well be conceived that such could receive a
full conviction, as to this matter, without a miracle: but, when he
appeared to those who were intimately acquainted with him, before his
death, the conviction is easy and natural; for,
If his countenance, or outward appearance, as much resembled what it was
before his death, as ours after a fit of sickness does what it was
before; then his aspect, or external appearance to them, would afford
such matter of conviction, as very few pretend to gainsay; especially,
considering it was but three days since they saw him, before he was
crucified. But it may be objected to this, that his countenance was so
altered, that it was hard to know him by it, insomuch that Mary, one of
his intimate acquaintance, when she first saw him, mistook him for the
gardener, John xx. 14, 15. and it is said, that, _after this he appeared
in another form unto two of them_, Mark xvi. 12.
As to the former of these scriptures, Mary might easily mistake him for
another person, through surprize, and not looking stedfastly on him, as
not expecting to see him. This her mistake, therefore, may easily be
accounted for, though we suppose his countenance not much to differ from
what it was before his death.
As to the other scripture, which speaks of his appearing, _in another
form_, to two of his disciples, as they walked into the country; this is
mentioned, with some particular enlargement, by the evangelist Luke,
together with the conversation our Saviour had with them; and it is
observed, that _their eyes were holden, that they should not know him_,
Luke xxiv. 16. and that afterwards _their eyes were opened and they knew
him_, ver. 31. May we not, from hence, suppose, that there was something
preternatural, either in the change of Christ’s countenance, to the end
that, at first, they should not know him; or else, that there was some
impress upon the minds of the disciples, that prevented their knowing
him? If the former of these be supposed, as agreeable to St. Mark’s
words, relating to his appearing in _another form_; this miracle will
not give sufficient occasion for us to conclude that our Saviour’s
countenance was so much altered, when, in other instances, he appeared
to his disciples, that it was impossible that they should know him
thereby: but, if this should be allowed; or, if it should be objected,
that the most intimate friends may mistake the person whom they see, if
there be nothing else to judge by, but the likeness of his countenance,
to what it was before; then let us add,
(2.) That our Saviour not only appeared to his disciples, but conversed
with them, and brought to their remembrance what had passed between him
and them before his death: thus he says, _These are the words that I
spake unto you while I was yet with you_, &c. Luke xxiv. 44. Now, when a
person not only discovers himself to others, but brings to mind private
conversation that had before passed between them, at particular times
and places; this leaves no ground to doubt whether it be the same
person, or no. Therefore his appearing to, and conversing with his
intimate, particular friends, and calling to mind former conversation
held with them before his death, proves that he was the same Person that
had lived before; and consequently they might be as sure that he was
raised from the dead, as they were that he died.
3. Those persons, who, after his resurrection, were witnesses to the
truth hereof to the world, were very worthy of credit; for,
(1.) They were of such a temper, that they would believe nothing
themselves, but upon the fullest evidence; and this they had to such an
extreme, as is uncommon; providence so ordering it, that we might, from
thence, be more sure that we were not imposed on by their report. They
were incredulous, even to a fault; for,
_1st_, Though they had sufficient intimation given them, that our
Saviour would rise from the dead, at that time that he really did, and
were also credibly informed by the women, who had an account hereof from
the angel, that he was risen; yet it is said, _Their words seemed to
them as idle tales, and they believed them not_, chap. xxiv. 11.
_2dly_, After they had received a farther account of this matter, from
those two disciples, who conversed with him, going to Emmaus, and
therefore had sufficient ground, from them, to conclude that he was
risen from the dead; yet, when our Saviour, at the same time that they
were reporting this matter to them, appeared in the midst of them, _they
were terrified_, as if they had _seen a spirit_, Luke xxiv. 36, 37. This
farther discovers how much they were disinclined to believe any thing,
without greater evidence than what is generally demanded in like cases.
_3dly_, The report given by the rest of the disciples to Thomas,
concerning his resurrection, and his having appeared to them, and
conversed with them, which was a sufficient ground to induce any one to
believe it, was not, in the least regarded by him, who determined, that
unless _he saw in his hands the print of the nails, and put his finger
into the print of the nails, and thrust his hand into his side, he would
not believe_; in which he was afterwards indulged by our Saviour for his
conviction. All these things are plain proofs that the disciples, who
were to be witnesses of this matter, were not persons of such a temper,
as that they might easily be imposed on, and therefore their report is
more convincing to us.
(2.) They were men of an unspotted character, unblemished honesty and
integrity, which is a very necessary circumstance to be regarded, in
those who are evidences to any matters of fact: their conversation was
subject to the inspection of their most inveterate enemies, who, if they
could have found any thing blame-worthy therein, would, doubtless, have
alleged it against them, as an expedient to have brought their persons
and doctrines into disrepute, which would have had a tendency to sap the
very foundation of the Christian religion; and the Jews need not have
had recourse to persecution, or called in the aid of the civil
magistrate to silence them, if they could have produced any instances of
dishonesty, or want of integrity, in their character. The apostle Peter,
who was one of the witnesses to this truth, appeals to the world in the
behalf of himself and the rest of the apostles, when he says, _We have
not followed cunningly devised fables, when we made known unto you the
power and coming of our Lord Jesus Christ, but were eye-witnesses of his
Majesty_, 2 Pet. i. 18. and, indeed, their writings discover not only
great integrity, but holiness, and therefore the same apostle styles
them all, _Holy men of God_, ver. 21.
(3.) They could not be supposed to have the least prospect of advantage
by deceiving the world, as to this matter; but, on the other hand, were
to look for nothing else but the greatest degree of opposition, both
from the Jews and the Heathen. The former, who had always been such
enemies to their Lord and Master, would, doubtless, be so to them; and,
besides this, they reckoned it their interest to oppose and persecute
every one who propagated this doctrine, inasmuch as they apprehended,
that, if the world believed it, it would fasten an eternal mark of
infamy upon them; and they were also apprehensive, that it would _bring
on them_ the guilt of _his blood_, that is, the deserved punishment
thereof, Acts v. 28. If any one should object, that they might have some
view to their own interest, when they first became Christ’s disciples,
or expect some secular advantage, by being the subjects of his kingdom,
as apprehending that it was of a temporal nature; this they had not any
ground for from him. Besides, since his crucifixion, all expectations of
that kind were at an end; and therefore their reporting that he was
risen from the dead, if he had not been so, would have been to invent a
lie, contrary to their own interest.
Moreover, they would herein not only have imposed on others, but have
incurred the divine displeasure, and ruined their own souls, the
happiness whereof was equally concerned in the truth of their testimony
with that of ours; and none can suppose that they ever appeared so
desperate, as not to regard what became of them, either in this or
another world.
Thus we have considered the testimony of those apostles, who saw and
conversed with Christ after his resurrection, together with their
respective character, as witnesses hereof. And to them we have the
addition of another witness to this truth, namely, the apostle Paul, who
saw him in an extraordinary manner, after his ascension into heaven, and
heard his voice, saying, _Saul, Saul, why persecutest thou me? I am
Jesus, whom thou persecutest_, chap. xxvi. 14-16. upon this occasion he
says, concerning himself, _Last of all he was seen of me also, as of one
born out of due time_, 1 Cor. xv. 8. that is, one who had this
qualification for the apostleship, or his being a witness to Christ’s
resurrection, after that time, in which others were qualified to bear
their testimony hereunto, that is, after his ascension into heaven. And
we may observe, concerning this witness, that he was well known, by all
the Jews, to have been one of the most inveterate enemies to
Christianity in the world; which he frequently afterwards took occasion
to mention, that so his testimony might be more regarded; and, indeed,
nothing short of the fullest evidence, as to this matter, could induce
him to forego his secular interest, and in common with the rest of the
apostles, to expose himself to the loss of all things, in defence of
this truth.
And, now we are speaking concerning the witnesses to Christ’s
resurrection, and the apostle Paul, as attesting this, from his having
seen him in glorified state, we may take notice of one more evidence
hereunto, namely, the blessed martyr Stephen, who declared, in the
presence of his enraged enemies, _Behold, I see the heavens opened, and
the Son of man standing on the right hand of God_, Acts vii. 56. He was,
doubtless, one of the holiest, and most upright men in his day; and,
when he gave this testimony, it is said, in the foregoing words, _He was
full of the Holy Ghost_; and certainly the Holy Ghost, would not suggest
a falsity to him: and this he spake when ready to expire, and, at such a
time, men are under no temptation to deceive the world; so that if, at
any time, they are to be believed, it is then, when they are in the most
serious frame, and thoughtful about the world into which they are
immediately passing. Thus concerning the testimony of Christ’s friends
and followers to his resurrection.
And, to this, we might add the testimony of enemies themselves hereunto;
they were forced to own this truth, though it was so much against their
own interest, and made their crime, in crucifying him appear so black
and heinous. Thus we may observe, that when Christ was buried, the Jews
desired Pilate, from the intimation which they before had received, that
he was to rise again after three days, that his sepulchre should be made
sure till that time, which was done accordingly; a stone rolled to the
mouth thereof, and sealed, and a watch appointed to guard it; and these
were Jews, as Pilate says, _Ye have a watch, go your way, make it as
sure as you can_, Matt. xxvii. 65. He did not order Christ’s friends and
followers to watch the sepulchre, but his enemies; and it is observed,
concerning them, that when the stone was rolled from the door of the
sepulchre, by the ministry of an angel, _the keepers_, or the watch
which Pilate had set, _did shake and became as dead men_, chap. xxviii.
4. or were ready to die with fear. This could not throw them into a
sleep, for fear awakens, rather than stupifies the passions; upon this
it is said, _Some of the watch came into the city, and shewed unto the
chief priests the things that were done; and when they had assembled
together, and had taken counsel, they gave large money unto the
soldiers, saying, Say ye, his disciples came by night, and stole him
away, while we slept_; and, since this would render them liable to the
governor’s resentment, and some degree of punishment for their not
attending their respective post, with that watchfulness that was
necessary, they add, _We will persuade him and secure you_; upon which
it is said, _They took the money, and did as they were taught; and this
saying is commonly reported among the Jews until this day_. This is the
most stupid and absurd method that could be taken, to discountenance the
doctrine of Christ’s resurrection; and, indeed it contains a proof
thereof: the soldiers, at first, reported matter of fact; but the
evasion thereof confutes itself. Must we not suppose, that there were a
considerable number that watched the sepulchre? Doubtless, they would
take care to have several there present, lest those who might come to
steal him away should be too strong for them: and, if there were several
of them present, could they be all asleep at the same time? and could
the tomb be opened, which they had made stronger than ordinary, and the
stone rolled from it, and yet none of them be awakened out of their
sleep? Besides, if they were asleep, their evidence, that Christ was, at
the same time, stolen away by his disciples, is too ridiculous to be
regarded by any, who consider what sort of evidence deserves to be
credited; for how could they know what was done when they were asleep?
Thus concerning the testimony given to Christ’s resurrection, both by
angels and men. We proceed to consider,
_Secondly_, How it was confirmed by miracles, which are no other than a
divine testimony. The former sort of evidence, indeed, is sufficient to
convince any one, who does not give way to the greatest degree of
scepticism: but yet we have farther proof of it; for, as the apostle
says, _If we receive the witness of men, the witness of God is greater_,
1 John v. 19. Now God himself has been pleased to set his seal to this
truth, or to confirm it by the extraordinary testimony of miracles,
which were wrought by the apostles; which was, in some respect,
necessary, that the faith of those, who were to be convinced thereby,
might be properly divine, and therefore founded on greater evidence than
that of human testimony, how undeniable soever it were: thus it is said,
that _with great power gave the apostles witness of the resurrection of
the Lord Jesus_, Acts iv. 33. and the Holy Ghost, in particular, by
whose immediate efficiency these miracles were wrought, is said to be a
witness hereunto: thus the apostles say, _We are his witnesses of these
things, and so is also the Holy Ghost, whom God hath given to them that
obey him_, chap. v. 32. the meaning of which is, we are speaking and
acting by the immediate power of the Holy Ghost, confirming to you this
great truth. And, indeed, those miraculous gifts of the Holy Ghost were
an extraordinary means for the conviction of the world concerning this
truth; which our Saviour gave his followers ground to expect, at this
time, before his death, when he spake concerning the Spirit, which was
not before given, John vii. 36. that is, not in so great a degree, so as
to enable them to speak with divers tongues, and work various sorts of
miracles, beyond what they had done before; accordingly it is said, _The
Holy Ghost was not yet_, or before this, _given, because that Jesus was
not glorified_. This Christ also promised them, immediately before his
ascension into heaven, that _these signs shall follow them that believe;
in my name shall they cast out devils; they shall speak with new
tongues, they shall take up serpents, and, if they drink any deadly
thing, it shall not hurt them; they shall lay hands, and they shall
recover_, Mark xvi. 17, 18. These miracles are called signs, as ordained
to signify or give a proof of Christ’s resurrection; and they are said
to be wrought by them, who had the faith of miracles, believed it
themselves, and hereby induced others to believe it; and also they
wrought them in his name, with a design to set forth his glory, which
could not have been evinced hereby, had he not been risen from the dead.
And to this we may add, that all the gifts and graces of the Spirit,
which believers are made partakers of, are convincing evidences of this
doctrine. But this will be considered under a following head, when we
speak to the latter part of this answer, respecting the fruits and
consequences of Christ’s resurrection, which the church, in all the
ages, thereof, experiences, whereby the work of grace is begun, carried
on, and perfected in them; which leads us to consider,
IV. The properties of the body of Christ, as thus raised from the dead,
as it is said, in this answer, that the same body was raised again, with
all the essential properties thereof, but without mortality, and other
common infirmities belonging to this life.
1. It was the same body which suffered that was raised from the dead,
otherwise it could not be called a resurrection: thus the apostle Paul,
speaking concerning the general resurrection at the last day, compares
it to the springing up of seed, 1 Cor. xv. 37, 38. that is sown in the
ground, which, though it be very much altered, as to its shape, and many
accidental properties, yet it is the same for substance that was sown;
accordingly, every seed hath its own body; the matter is the same,
though the form be different.
2. When it is said, that the body of Christ had the same essential
properties which it had before his death, we are to understand hereby,
that it was material, and endowed with the same senses that it had
before, which were exercised in the same manner, though it may be, in a
greater degree.
3. It is farther observed, that it had not the same accidental
properties which belonged to it before; for it was without mortality,
and other infirmities of this life; thus the apostle speaks, concerning
the resurrection of all believers to this purpose, _It is sown in
corruption, it is raised in incorruption; it is sown in dishonour, it is
raised in glory; it is sown in weakness, it is raised in power; it is
sown a natural body, it is raised a spiritual body_, ver. 42-44. and it
is said in particular, concerning our Saviour, that, _being raised from
the dead, he dieth no more_, Rom. vi. 9. that is, he was raised
immortal. And as believers, after their resurrection from the dead,
shall be delivered from the common infirmities of life, such as hunger,
thirst, pain, sickness, and the like; much more may we conclude that our
Saviour was so: but how far his human nature was changed as to all the
properties thereof, it is not for us to pretend to determine, nor ought
we to be too inquisitive about it; nevertheless, we may conclude, that
though it was raised incorruptible and immortal, and exempted from the
common infirmities of this life; yet it was not, while here on earth,
clothed with that lustre and glory which was put upon it, when he
ascended into heaven; the reason of which might probably be this, that
he might converse with men, or that they might be able to bear his
presence, which they could not have done, had his body been so glorious,
as it is now at present, since his ascension into heaven.
V. It is farther observed, that Christ was raised from the dead on the
third day, that is, he continued in the state of the dead, from the
evening of the sixth day, to the morning of the first, which is the
Christian Sabbath: thus the day on which Christ died is said to be the
_preparation, and the Sabbath drew on_, Luke xxiii. 54. which another
Evangelist explains, and says, _It was the preparation, that is, the day
before the Sabbath_, Mark xv. 42. The reason why the day before the
Sabbath is so called, is, because it was the day wherein they prepared
every thing that was necessary for the solemnity of the day following,
and gave a dispatch to their worldly affairs, that they might not be
embarrassed therewith, and that by fore-thought and meditation on the
work of that day, they might be better prepared. This was on the sixth
day of the week, and Christ died in the evening, not long before
sun-set; and it is also said, that he rose again from the dead when the
seventh day was past, very early in the morning on the first day of the
week, chap. xvi. 1, 2. so that our Saviour continued in the state of the
dead a part of the sixth, the whole seventh, and a part of the first day
of the week; upon which account he is said to rise again on the third
day, 1 Cor. xv. 4. that is, the third day, inclusive of the day of his
death, and that of his resurrection. The learned bishop Pearson, in his
marginal notes on the fifth article of the Creed, illustrates it by a
tertian, or third-day ague, which is so called, though there be but one
day’s intermission between the paroxisms thereof, and so the first and
third day are both included in the computation. This is farther
illustrated by him and others, who treat on this subject, viz. that the
scripture often speaks of a number of days, inclusive of the first and
last; as when it is said, _When eight days were accomplished, our
Saviour was circumcised_, Luke xii. 21. including the days of his birth
and circumcision, between which six days intervened.[230] Thus our
Saviour continued three days in the state of the dead, inclusive of the
first and last; or, he rose again, the third day, according to the
scriptures.
We shall now consider what reasons may be assigned why providence
ordered that Christ should continue three days, and no longer, in the
state of the dead.
1. It seems agreeable to the wisdom of God that there should be some
space of time between his death and resurrection, that so there might be
a sufficient evidence that he was really dead, since much depends on our
belief thereof. He might have breathed forth his soul into the hands of
God one moment, and received it again, as raised from the dead, the
next: but God, in wisdom, ordered it otherwise; for, had he expired, and
rose from the dead, in so short a time, it might have been questioned
whether he died or no; whereas his lying in the grave till the third
day, puts this matter beyond all dispute.
2. It was agreeable to the goodness and care of providence that our
Saviour should not continue too long in the state of the dead: had he
continued several years in the grave, there could not have been an
appeal to his resurrection, during all that space of time, to confirm
the faith of his people concerning his mission. God would not keep his
people too long in suspense, whether it was he that was to redeem
Israel; nor would he too long delay the pouring forth of his Spirit, or
the preaching of the gospel, which were designed to be deferred till
Christ’s rising from the dead; and it seems most convenient that he
should soon rise from the dead, that is, on the third day, that the
world might have a convincing proof of his resurrection, while his death
was fresh in their memories, and the subject-matter of the discourse of
all the world. And they, having been told of this before-hand, were, or
ought to have been in expectation of this wonderful and glorious event;
and consequently it would be an expedient for their greater conviction.
_Object._ To what has been said concerning Christ’s arising again on the
third day, so as that he lay but one whole day in the grave, and a part
of two days, it is objected, that he is said, in Matt. xii. 40. to _be
three days and three nights in the heart of the earth_, which includes a
longer time than what is before mentioned; therefore he was crucified on
the fifth day of the week, not on the sixth; and it is also contrary to
what has been said concerning his being crucified on the preparation
before the Sabbath.
_Answ._ In answer to this objection, let it be considered,
1. That it cannot be denied, according to the scripture-account of time,
that the measure of a day contains the space of time, from one evening
to the next, which is twenty-four hours. This we call a natural day, the
night being the first part thereof, and not the morning according to our
computation, as we reckon a day to contain the space of time from one
morning to the next. The reason why the Jews thus begin their day, is,
because it is said, _The evening and the morning were the first day_,
Gen. i. 5. and the Sabbath day was reckoned to continue the space of
time, from the evening of the sixth day, to the evening of the seventh,
_viz._ from sun-set to sun-set; as it is said, _From even unto even
shall ye celebrate your sabbath_, Lev. xxiii. 32. This farther appears,
from what is said concerning our Saviour’s _going into Capernaum_, and,
_on the Sabbath day, entering into the synagogue, and teaching_; whereas
it is said, in a following verse, _When the Sabbath was over, they
brought unto him all that were diseased and possessed with devils; and
the city was gathered together at the door, and he healed many that were
sick of divers diseases_, &c. Mark i. 21. compared with ver. 32-34. from
whence it appears, that the Sabbath was over at sun-set that day; for
the Jews, thinking it unlawful to heal on the Sabbath day, as they
expressly say elsewhere, would not bring those who had diseases to be
healed till the Sabbath was past.
2. When a whole natural day, consisting of twenty-four hours, is spoken
of in scripture, it is generally called a day and a night, or an evening
and a morning. The Jews have no compound word to express this by, as the
Greeks[231] have: thus it is said, _Unto two thousand and three hundred
days, then shall the sanctuary be cleansed_, Dan. viii. 14. The word
which we render _days_, in the Hebrew, signifies, as our marginal
reference observes, _evening morning_, or so many spaces of time, each
of which consists of evening and morning; and elsewhere it is said, that
Moses was upon the mount _forty days and forty nights_, Exod. xxiv. 28.
that is, forty of those spaces of time, which we call days, each of
which make a day and a night; so that a day and a night, according to
the Hebrew way of speaking, imports no more than a day; therefore, when
our Saviour is said to be three days and three nights in the heart of
the earth, it is an hebraism, which signifies no more than three days,
or three of those spaces of time, each of which being compleated,
consists of a day and a night.
3. It is a very common thing, in scripture, for a part of a day to be
put for a day, by a _synecdoche_ of the part for the whole; therefore a
part of that space of time, which, when completed, contains day and
night, or the space of twenty-four hours, is called; therefore that
which is done on the third day, before it is completely ended, is said
to take up three days in doing: thus Esther says, _Fast ye for me, and
neither eat nor drink three days, night or day; I also and my maidens
will fast likewise, and so will I go unto the king_, Esth. iv. 16.
whereas it is said after this, that _on the third day Esther put on her
royal apparel, and stood in the court of the king’s house_, chap. v. 1.
therefore she could not be said to fast three whole days, but a part
thereof; for, before the third day was ended, she went to the king.
Therefore a part of three days, or that which is said to be done after
three days, or three days and three nights, which is all one, that may
be said to be done on the third day, though not completely ended.
Therefore our Saviour may be said to be three days and three nights in
the heart of the earth, that is, a part of those spaces of time, which,
if completed, would have contained three days and three nights.
VI. Christ raised himself from the dead by his own power. Here let it be
considered,
1. That no power but what is divine, can raise the dead, since it is a
bringing back the dissolved frame of nature into the same, or a better
state than that in which it was before its dissolution, and a remanding
the soul, which was in the hand of God that it may be again united to
its body, which none can do, but God himself. Accordingly the apostle
mentions it as a branch of the divine glory, and God is represented, as
he _who quickeneth all things_, 1 Tim. iv. 13. therefore the body of
Christ was raised by divine power: thus the apostle says, _This Jesus
hath God raised up_, Acts ii. 32. and, when he mentions it elsewhere, he
makes use of a phrase that is uncommonly emphatical; he wants words to
express it, when he speaks of _the exceeding greatness of his power
which he wrought in Christ, when he raised him from the dead_.[232]
2. Since the Father, Son, and Holy Ghost, are God, as has been observed
under a foregoing answer,[233] it follows, that this infinite power
belongs equally and alike to them all, and therefore all these divine
Persons may be said to have raised Christ’s body from the dead. That the
Father raised him, no one denies that speaks of the resurrection; and
the apostle expressly says, _that he was raised up from the dead by the
glory of the Father_, Rom. vi. 4. And it is farther said, that he raised
himself from the dead: thus he tells the Jews, speaking of the temple of
his body, destroy this temple, _and in three days I will raise it up_,
John ii. 19. And that the Holy Ghost raised him, seems to be implied in
that expression, in which it is said, _He was declared to be the Son of
God with power, according to the Spirit of holiness, by the resurrection
from the dead_, Rom. i. 4. that is, the Spirit, by this act of divine
power, declared him to have been the Son of God, and to have finished
the work he came about; and elsewhere he is said to _be quickened by the
Spirit_, 1 Pet. iii. 18.
3. Christ, by raising himself by his own power, declared that he was the
Son of God, that is, not only a divine Person, which his Sonship always
implies, but his mission and authority to act as Mediator; and also that
he had accomplished the work that he came into the world about.
As to what our Saviour says, concerning his raising himself by his own
power; the Socinians apprehending this to be an argument tending to
overthrow the scheme they lay down, who deny his divinity, are forced to
make use of a very sorry evasion, when they pretend to give the sense of
that scripture before mentioned, _Destroy this temple, and after three
days I will raise it up_. They suppose, that the meaning is only this,
that the Father put life into his dead body, and united it to the soul,
and, after that, he lifted himself up out of the grave, which is
certainly a very jejune and empty sense of the words: Is it so great a
matter for a Person, who was quickened by divine power, to lift up
himself from the grave, in which he lay? In this sense, any one may be
said to raise himself up, as well as Christ, or any one might raise the
dead after this, by taking him by the hand, and lifting him up from the
ground. This shews how much men are sometimes put to it to support a
cause that is destitute of solid arguments for its defence. According to
this method of reasoning, the whole world may be said to raise
themselves at the last day, when God has put life into their dead
bodies: but certainly more than this is implied in Christ’s raising
himself up, inasmuch as it is opposed to his body’s being destroyed, or
the frame of nature’s being dissolved in death; therefore he certainly
intends that he would exert divine power, in raising himself from the
dead, and hereby declare himself to be a divine Person, or the Son of
God.
VII. We are next to consider the effects of Christ’s resurrection,
either as they respect himself or his people.
1. As to what concerns himself. This was a demonstrative evidence that
he had fully satisfied the justice of God, or paid the whole price of
redemption, which he had undertaken to do; for hereby he was released
out of the prison of the grave, not only by the power, but the justice
of God, and received a full discharge; and accordingly was, in this
respect, justified, and a full proof given that the work of redemption
was brought to perfection.
It is also observed, that hereby he conquered death, and _destroyed him,
that had the power of it_, to wit, _the devil_, Heb. ii. 14. and so
procured to himself a right to be acknowledged as _the Lord both of the
dead and the living_, Rom. xiv. 9. This is, in some respects, different
from that universal dominion which he had over all things, as God, which
was the result of his being the Creator of all things and was not
purchased or conferred upon him, as the consequence of his performing
the work which he came into the world about: I say, this dominion, which
we are considering, is what belongs to him as Mediator; and it includes
in it a peculiar right which he has, as Mediator, to confer on his
people those blessings which accompany salvation; and his right to give
laws to his church, defend them from their spiritual enemies, and bestow
all the blessings on them, which were promised to them in the covenant
of grace, and also in his ordering all the affairs of providence to be
subservient thereunto. Had he not designed to redeem any of the race of
mankind, he would have had a dominion over the world, as God, the Judge
of all; a right to condemn and banish his enemies from his presence: but
he could not be said to exercise dominion in such a way, as it is
displayed, with respect to the heirs of salvation; for that would have
been inconsistent with his divine perfections. Had he not died, and rose
again, he would, indeed, have had a right to have done what he would
with his creatures; but as he could not, without this have redeemed any,
so he could not confer, upon a peculiar people, that possession, which
he is said hereby to have purchased.
2. The effects of Christ’s resurrection, which respect his people,
consist more especially in four things.
(1.) Their justification is owing hereunto. And we are said sometimes to
be justified by his death, or _by his blood_, Rom. v. 9. so elsewhere we
are said to be justified, both by his death and resurrection, in
different respects, _Who is he that condemneth? it is Christ that died,
yea, rather that is risen again_, chap. viii. 34. by which some
understand, that Christ, by his death paid the debt, which we had
contracted, to the justice of God; and, by his resurrection, he received
a discharge, or acquittance, in their behalf, for whom he died, and rose
again; so that when he was discharged, his people might be said to be
discharged in him, as their public Head and Representative. This is well
expressed in our large English Annotations,[234] _viz._ that “our
justification, which was begun in his death, was perfected in his
resurrection. Christ did meritoriously work our justification and
salvation, by his death and passion; but the efficacy and perfection
thereof, with respect to us, dependeth on his resurrection. By his
death, he paid our debt; in his resurrection, he received our
acquittance, Isa. liii. 8. _Being taken from prison, and from judgment_.
When he was discharged, we, in him, and together with him, received our
discharge from the guilt and punishment of all our sins;” which is very
agreeable to what is said in this answer, that he did all this as a
public Person, the Head of his church. Nevertheless, there is another
notion of our justification, which consists in our apprehending,
receiving, or applying his righteousness by faith, which, as will be
observed in its proper place,[235] cannot, from the nature of the thing,
be said to be before we believe.
(2.) Another effect of Christ’s resurrection, is our quickening in
grace; as it is said, _When we were dead in sins, he hath quickened us
together with Christ_, Eph. ii. 5. This implies either that his death,
being the procuring cause of all inherent grace begun in regeneration,
and carried on in sanctification; his was the first step taken in order
to his applying what he had purchased; and that afterwards we are
raised, as the consequence thereof, from the death of sin, to a
spiritual life of holiness; or else it denotes that communion which
believers have with Christ in his resurrection, as well as his death, as
he is the Head and they the members; which is agreeable to that peculiar
mode of speaking, often used by the apostle Paul, who, in several places
of his epistles, speaks of believers, as crucified, dead, and buried,
risen, and ascended into heaven, and sitting at God’s right hand, in
heavenly places, in, or with Christ.[236]
(3.) This is also a means for our support against our enemies, whose
utmost rage can extend itself no farther than the grave. They, for whom
Christ died, and rose again, shall obtain a glorious resurrection and
eternal life with him; and therefore he advises his people not _to be
afraid of them that kill the body, and, after that have no more power
that they can do_, Luke xii. 4. which will farther appear, if we
consider another effect of Christ’s resurrection, _viz._
(4.) That they are hereby assured of their resurrection from the dead at
the last day. Christ’s resurrection is, as it were, the exemplar and
pledge of their’s; as hereby he conquered death in his own Person, so he
gives them ground to conclude, that this _last enemy_, which stands in
the way of their complete blessedness, _shall be destroyed_, 1 Cor. xv.
26. accordingly it is said, that he is _risen from the dead, and become
the first fruits of them that slept_, ver. 20. But this will be farther
considered, under a following answer.[237]
Footnote 230:
_This observation is of use for the explaining the sense of several
scriptures, which contain a seeming contradiction between them: thus,
in Luke_ ix. _28. it is said_, About eight days after these sayings,
Jesus took Peter and John and James, and went up into a mountain to
pray; _whereas Mark says, in chap._ ix. _2. that this was done_ after
six days, _Luke speaks of the eight days, inclusive of the first and
last. Mark speaks of eight days, exclusive of them both, which is but
six days_.
Footnote 231:
_This they call_ νυχθημερον.
Footnote 232:
_Eph._ i. _19, 20._ υπερβαλλον μεγεθος της δυναμεως αυτου, _power that
is great, even to an hyperbole._
Footnote 233:
_See Quest. IX, XI._
Footnote 234:
_See the notes on Rom._ iv. _25._
Footnote 235:
_See Quest. LXX, LXXII._
Footnote 236:
_See Page 182, ante._
Footnote 237:
_See Quest. LXXXVII._
Quest. LIII., LIV.