19. The second part deals with the resurrection of Christ and its power through faith. This is the goal Paul has in view when he tells them that they have slain the Christ, thus effecting their condemnation by G.o.d and forfeiting whatever glory they possessed as Jews, gaining shame and wrath before G.o.d in its stead. To be still delivered from such condemnation, and to obtain justification and salvation, as he expresses himself toward the end, it is necessary to hear and believe the word concerning the selfsame Christ. Moreover, inasmuch as they with their leaders have refused to receive and recognize this Messiah when he preached and wrought miracles in person; now, that he is invisible and absent in the body, they are called upon to receive him whom they themselves have crucified unto death, and to believe that he is risen from the dead as Lord over all, according to the testimony of the apostles.

The dreams of the past they are now utterly to forsake, and their expectations of a Messiah still to come and elevate them with their Law and manner of worship to fame, riches and position, and to spread abroad their Moses and their priesthood in all the earth. They must now thank G.o.d for being placed on the same footing with the gentiles, in that they may come with them to the Word of salvation for the purpose of obtaining G.o.d's favor, remission of sins and life eternal.

OLD TESTAMENT TESTIMONY.

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 G.o.d, for here G.o.d 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 G.o.d 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 G.o.d and therefore true G.o.d, 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 G.o.d. 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 pa.s.s 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 G.o.d--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, G.o.d says, he enters into and keeps, a divine, sure covenant: through Christ shall be given whatever blessings G.o.d'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 G.o.d, such gift being in the province and power of G.o.d 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 G.o.d.

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 pa.s.sages; 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 pa.s.sages G.o.d 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 pa.s.sage 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 G.o.d. 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 G.o.d. 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, pa.s.sion, evil desire, and covetousness, which is idolatry; 6 for which things'

sake cometh the wrath of G.o.d upon the sons of disobedience: 7 wherein ye also once walked, when ye lived in these things.

EXHORTATION TO TRULY GOOD WORKS.

1. We have been hearing of the glorious message of Christ's resurrection, how that resurrection took place and how we must believe, for our own blessing, comfort and salvation. Now, that we may be sincerely thankful to G.o.d for this inestimable blessing, and that our att.i.tude toward the doctrine of the resurrection may be one to truly honor and glorify it, we must hear also, and practice, the apostles' teaching of its essential fruits, and must manifest them in our lives. Therefore, we will select Paul's admonition to the Colossians (ch. 3), which has to do with this topic particularly.

Observe here, Paul exhorts Christians to be incited by the resurrection of Christ unto works truly good and becoming; the text declares unto us the supreme blessing and happiness the resurrection brings within our reach--remission of sins and salvation from eternal death. Lest, however, our wanton, indolent nature deceive itself by imagining the work is instantaneously wrought in ourselves, and that simply to receive the message is to exhaust the blessing, Paul always adds the injunction to examine our hearts to ascertain whether we rightly apprehend the resurrection truth.

HOW WE ARE RISEN WITH CHRIST.

2. By no means are we simply to a.s.sent to the words of the doctrine.

Christ does not design that we be able merely to accept and speak intelligently of it, but that its influence be manifest in our lives.

How is a dead man profited, however much life may be preached to him, if that preaching does not make him live? Or of what use is it to preach righteousness to a sinner if he remain in sin? or to an erring, factious individual if he forsake not his error and his darkness? Even so, it is not only useless but detrimental, even pernicious in effect, to listen to the glorious, comforting and saving doctrine of the resurrection if the heart has no experience of its truth; if it means naught but a sound in the ears, a transitory word upon the tongue, with no more effect upon the hearer than as if he had never heard.

According to Paul in the text, this n.o.bly-wrought and precious resurrection of Christ essentially must be, not an idle tale of fancy, futile as a dead hewn-stone or painted-paper image, but a powerful energy working in us a resurrection through faith--an experience he calls being risen with Christ; in other words, it is dying unto sin, being s.n.a.t.c.hed from the power of death and h.e.l.l and having life and happiness in Christ. In the second chapter (verse 12), the apostle puts it plainly, "buried with him in baptism, wherein ye were also raised with him through faith in the working of G.o.d, who raised him from the dead."

3. If, Paul says, ye have apprehended by faith the resurrection of Christ and have received its power and consolation, and so are risen with him, that resurrection will surely be manifest in you; you will feel its power, will be conscious of its working within. The doctrine will be something more than words; it will be truth and life. For them who do not thus apprehend the resurrection, Christ is not yet risen, although his rising is none the less a fact; for there is not within them the power represented by the words "being risen with Christ," the power which renders them truly dead and truly risen men.

So Paul's intent is to make us aware that before we can become Christians, this power must operate within us; otherwise, though we may boast and fancy ourselves believing Christians, it will not be true. The test is, are we risen in Christ--is his resurrection effective in us? Is it merely a doctrine of words, or one of life and operating power?

4. Now, what is the process of the life and death mentioned? How can we be dead and at the same time risen? If we are Christians we must have suffered death; yet the very fact that we are Christians implies that we live. How is this paradox to be explained? Indeed, certain false teachers of the apostles' time understood and explained the words in a narrow sense making them mean that the resurrection of the dead is a thing of the past according to Paul's words in Second Timothy 1, 10, and that there is no future resurrection from temporal death. The believer in Christ, they said, is already risen to life; in all Christians the resurrection is accomplished in this earthly life.

They sought to prove their position by Paul's own words, thus a.s.sailing the article of the resurrection.

5. But we will ignore these teachers as being condemned by Paul, and interpret the words as he meant them, his remarks both preceding and following making it clear and unquestionable that he refers to the spiritual resurrection. This fact is certain: If we are, at the last day, to rise bodily, in our flesh and blood, to eternal life, we must have had a previous spiritual resurrection here on earth. Paul's words in Romans 8, 11 are: "But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." In other words: G.o.d having quickened, justified and saved you spiritually, he will not forget the body, the building or tabernacle of the living spirit; the spirit being in this life risen from sin and death, the tabernacle, or the corruptible flesh-and-blood garment, must also be raised; it must emerge from the dust of earth, since it is the dwelling-place of the saved and risen spirit, that the two may be reunited unto life eternal.

6. The apostle, then, is not in this text referring to the future resurrection of the body, but to the spiritual rising which entails the former. He regards as one fact the resurrection of the Lord Christ, who brought his body again from the grave and entered into life eternal, and the resurrection of ourselves, who, by virtue of his rising, shall likewise be raised: first, the soul, from a trivial and guilty life shall rise into a true, divine and happy existence; and second, from this sinful and mortal body shall rise out of the grave an immortal, glorious one.

So Paul terms believing Christians both "dead" and "alive." They are spiritually dead in this life and also spiritually alive.

Nevertheless, this sinful temporal life must yet come to an end in physical death, for the destruction of the sin and death inherent therein, that body and spirit may live forever. Therefore he says:

"If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of G.o.d."

7. In other words: Seek and strive after what is above--the things divine, heavenly and eternal; not the terrestrial, perishable, worldly. Make manifest the fact that you are now spiritually raised and by the same power will later be raised bodily.

8. But does this mean that we, as Christians, are no more to eat and drink, to till the ground, to attend to domestic or public duties, or to engage in any kind of labor? Are we to live utterly idle, practically dead? Is that what you mean, Paul, when you say we are not to seek the things of earth, though all these are essentially incident to life? What can you say to the fact that Christ the Lord is, himself, with us on earth? for he said before his ascension to heaven (Mt 28, 20): "Lo, I am with you always, even unto the end of the world"; and also the baptism which he commands, the sacrament and the office of Gospel ministry whereby he governs his Church here--these are things of earth.

9. Paul, however, explains in the succeeding verse what he means by "things that are upon the earth" and "things that are above." He is not telling us to despise earthly objects. He does not refer to G.o.d's created things, all which are good, as G.o.d himself considered them; nor has he reference to the Christian who, in his earthly life, must deal with the things of creation. He has in mind the individual without knowledge of G.o.d; who knows no more, and aims no further, than reason teaches, that reason received from parents at physical birth; who is an unbeliever, ignorant of G.o.d and the future life and caring not for them; who follows only natural understanding and human desire and seeks merely personal benefit, honor, pride and pleasure. The apostle calls that a worldly life where the Word of G.o.d is lacking, or at least is disregarded, and where the devil has rule, impelling to all vices.

Paul would say: Ye must be dead to a worldly life of this sort, a life striven after by the heathen, who disregard G.o.d's Word and suffer the devil to have his way with them. Ye must prove the resurrection of Christ in you to be something more than vain words. Ye must show there is a living power manifest in you because ye are risen, a power which makes you lead a different life, one in obedience to the Word and will of G.o.d, and called the divine, heavenly life. Where this change does not take place, it is a sign ye are not yet Christians but are deceiving yourselves with vain fancies.

10. Under the phrase "things that are upon the earth"--worldly things--Paul includes not only gross, outward vices, sins censurable in the eyes of the world, but also greater immoralities; everything, in fact, not in accordance with the pure Word of G.o.d, faith and true Christian character.

SPIRITUAL AND CARNAL WORLDLINESS.

11. In order to a better understanding of the text, we shall adopt Paul's customary cla.s.sification of life as spiritual and carnal. Life on earth is characterized as of the spirit, or spiritual; and of the flesh, or carnal. But the spiritual life may be worldly. The worldly spiritual life is represented by the vices of false and self-devised doctrine wherein the soul lives without the Word of G.o.d, in unbelief and in contempt of G.o.d; or, still worse, abuses the Word of G.o.d and the name of Christ in false doctrine, making them a cover and ornament for wicked fraud, using them falsely under a show of truth, under pretense of Christian love.

This is worldly conduct of the spiritual kind. It is always the worst, ever the most injurious, since it is not only personal sin, but deceives others into like transgression. Paul refers, in the epistle lesson for Easter, to this evil as the "old leaven" and the "leaven of wickedness." And in Second Corinthians 7, 1, he makes the same cla.s.sification of spiritual and carnal sin, saying, "Let us cleanse ourselves from all defilement of flesh and spirit." By defilement of the spirit he means those secret, subtle vices wherewith man pollutes and corrupts his inner life in the sight of G.o.d; his sins not being manifest to the world, but deceiving human reason and wisdom.

12. If we would be Christians we must, first of all, be dead to conduct of this sort. We must not receive nor tolerate the worldly doctrine and corrupt inventions originating with ourselves, whether in the nature of reason, philosophy or law, theories ignoring the Word of G.o.d or else falsely pa.s.sing under its name. For such are wholly of the world; under their influence man has no regard to G.o.d's will and seeks not his kingdom and eternal life. They are meant merely to further the individual's own honor, pride, renown, wisdom, holiness or something else. Though boast is made of the Gospel and of faith in Christ, yet it is not serious, and the individual continues without power and without fruit.

13. If we are risen with Christ through faith, we must set our affections upon things not earthly, corruptible, perishable, but upon things above--the heavenly, divine, eternal; in other words, upon doctrine right, pure and true, and whatever is pleasing to G.o.d, that his honor and Christ's kingdom may be preserved. Thus shall we guard ourselves against abuse of G.o.d's name, against false worship and false trust and that presumption of self-holiness which pollutes and defrauds the spirit.

14. Under carnal worldliness Paul includes the gross vices, enumerating in particular here, fornication, uncleanness, covetousness, and so on, things which reason knows to be wicked and condemns as such. The spiritual sins take reason captive and deceive it, leaving it powerless to guard against them. They are termed spiritual sins not simply because of their spirit-polluting character, for all vices pollute the spirit, the carnal vices among them; but because they are too subtle for flesh and blood to discern. The sins of the flesh, however, are called carnal, or body-polluting, because committed by the body, in its members.

Now, as we are to be dead unto spiritual sins, so are we to be dead unto carnal sins, or at least to make continual progress toward that end, striving ever to turn away from all such earthly things and to look toward the heavenly and divine. He who continues to seek carnal things and to be occupied with them, has not as yet with Christ died unto the world. Not having died, he is not risen; the resurrection of Christ effects nothing in him. Christ is dead unto him and he unto Christ.

15. Paul's admonition is particularly necessary at the present time.

We see a large and constantly-increasing number who, despite their boast of the Gospel and their certain knowledge of the polluting and condemning power of spiritual and carnal sins, continue in their evil course, forgetful of G.o.d's wrath, or endeavoring to trust in false security. Indeed, it is a very common thing for men to do just as they please and yet pretend innocence and seek to avoid censure. Some would represent themselves guileless as lambs and blameless; no act of theirs may be regarded evil or even wrong. They pretend great virtue and Christian love. Yet they carry on their insidious, malicious frauds, imposing falsehoods upon men. They ingeniously contrive to make their conduct appear good, imagining that to pa.s.s as faultless before men and to escape public censure means to deceive G.o.d also. But they will learn how G.o.d looks upon the matter. Paul tells us (Gal 6, 7) G.o.d will not, like men, be mocked. To conceal and palliate will not avail. Nothing will answer but dying to vice and then striving after what is virtuous, divine and becoming the Christian character.