His heresy found many supporters, though it was promptly met by Gregory n.a.z.ianzen, who showed that the term "flesh" is used in Scripture to denote the whole human nature, and that when Christ became incarnate He took upon Him the complete nature of humanity, untainted by sin. Only thus could He be qualified to become man's Saviour, for only a perfect man can be a full and complete Redeemer. Man's spirit, his most n.o.ble element, stands in need of redemption as well as his body, for all its faculties are corrupted by sin.

In affirming that Jesus descended into h.e.l.l, this clause of the Creed declares that He possessed the complete nature of humanity; that His true body died, and that His reasonable soul departed to Hades.

SECTION 2.--THE THIRD DAY HE ROSE AGAIN FROM THE DEAD[128]

On the morning of the first day of the week, thenceforth hallowed as the Lord's Day--the Christian Sabbath--the soul of Jesus left Hades, and once more and for ever entered the body, and formed with it the perfected humanity of the "Word made flesh." The resurrection of Jesus is a well-attested fact of history. The close-sealed, sentinelled sepulchre, the broken seal, the stone rolled away, the trembling guard, the empty tomb, and the many appearances of Jesus to the women, the disciples, the brethren, and last of all to Saul of Tarsus, prove that He had risen.[129]

The Resurrection was a fulfilment of Old Testament prophecy. Peter thus interprets Psalm xvi. 10, "For thou wilt not leave my soul in h.e.l.l; neither wilt thou suffer thine Holy One to see corruption," affirming that David in that Psalm speaks of the Resurrection of Christ.[130]

Jesus Himself often foretold, both figuratively and directly, His own resurrection, as when He spoke of the coming destruction of the Temple, and connected it with the death and resurrection of His body;[131] or when He told the disciples that in a little while they should not see Him, and again in a little while they should see Him.[132] The place which this doctrine holds in the Christian faith is shown by the numerous references to it in the Epistles.

The Apostles had not grasped the statements of Christ in such a way as to lead them to look with confidence for His return, or to gather hope of His resurrection. On the contrary, they did not expect His resurrection, and, when they heard of it, they could not believe it to be real.[133] Yet, convinced by the evidence of their own senses, they came to hold it fast as the fact that crowned all their hopes in life and death. Although the preaching of "Jesus and the Resurrection"

exposed them to persecution and martyrdom, they nevertheless continued to proclaim a risen Lord. "If Christ is not risen," says Paul, "then is our preaching vain, and your faith is also vain,"[134] and he goes on to admit that if the Resurrection had not taken place, he was altogether mistaken in the view of G.o.d's character set forth in his preaching and epistles. Peter makes a similar statement: "We are begotten again unto a lively hope by the resurrection of Jesus Christ."[135] It is His victory over death that confirms the truth of His claims. He is proved to be the Son of G.o.d by His resurrection from the dead.[136] So important a fact was it regarded in connection with their work, that when they met to select a successor to Judas in the apostolic college, it was held to be essential that no one should be appointed who was not able to testify that he had seen the risen Lord.[137] Paul regarded this doctrine as so necessary, that he made it the basis of faith and salvation: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved."[138]

The life of Paul is an unanswerable argument for the truth of the Resurrection. Not only did he preach this as the central doctrine of Christianity; he maintained it at the cost of all that, before his conversion, he had held dear. He was not a man to give his faith to such a doctrine without overwhelming evidence of its truth. As Saul of Tarsus he had been in the fullest confidence of the Jewish rulers, and knew all that they could urge against the reality of the Resurrection, but their arguments had no weight with one who had seen the risen Lord on the way to Damascus.

The importance of the Resurrection of Christ as an argument for the Divine origin of Christianity is recognised alike by those who receive and by those who reject it. Negative criticism has a.s.sailed the doctrine and has devised ingenious theories to explain on natural grounds the testimony on which it is received. The diversity of such explanations goes far to refute them, and their utter failure to account for the marvellous effects which the appearances of the risen Jesus produced on the witnesses, or for the place which the doctrine held in their teaching, has tended rather to establish than to discredit the reality of the Resurrection.

Various sceptical theories, to which much importance was attached for a time, are now almost forgotten. The Mythical theory fails to account for the immediate effect produced by belief in the Resurrection. Myths require time for their growth and development, but the disciples of Jesus set the Resurrection in the forefront from the very first. On the day of Pentecost Peter sounded the keynote of Apostolic preaching when he declared, "This Jesus hath G.o.d raised up, whereof we all are witnesses." And so from this time forward, "with great power gave the Apostles witness of the resurrection of the Lord Jesus." The historical fact not only rests upon the most irresistible evidence; it is the very corner-stone of the whole fabric of Gospel teaching.

Another view of the testimony for the Resurrection has found advocates who claim that it explains, without having recourse to supernaturalism, the belief of the disciples and others in the doctrine. With some minor differences of detail, they agree in attributing the persistency of those who said that they had seen Jesus alive, to the impression produced on them by His wonderful personality. This, they hold, was so strong that the effect continued after His death, and the disciples saw visions of Him so vivid that they believed them to be real appearances.

He had filled so much of their lives while He was with them, that they were unable to realise His departure, and retained His image in their hearts continually. Exalted and excited feeling projected His figure so that they saw Him apparently restored to life.

A theory such as this will not stand, in the face of the evidence for the Resurrection. It was no subjective impression, but the Saviour Himself, that brought conviction to the minds of the numerous witnesses.

It was no apparition, it was a body that they saw and handled and tested and proved to be of flesh and blood. They heard their Master speak, and saw Him eat; and at frequent intervals for forty days He showed Himself to them. Sometimes He was seen by one, sometimes by many; and before His ascension He charged them to carry on the work He had committed to them: to feed His sheep, to feed His lambs, to go into all the world and preach the Gospel to every creature. "Him," said Peter, "G.o.d raised up on the third day, and showed him openly; not to all the people, but unto witnesses chosen before of G.o.d, even to us, who did eat and drink with him after he rose from the dead."[139]

What they saw was the true body of their Lord, the same that had been crucified, dead, and buried, but a marvellous change had pa.s.sed over it.

It was now possessed of spiritual qualities, suddenly appearing, suddenly vanishing; now felt to be made of flesh and bones, and now pa.s.sing through closed doors, or walking upon water. It was no longer subject to natural law as it had been before the Resurrection; and when the disciples beheld the Lord, they had not only proof of His continued existence, of His being G.o.d as well as man, and of G.o.d's seal having been set upon His atoning work,--they had also an intimation of what life hereafter will be for His followers, who shall be like Him, for they shall see Him as He is.

How full and widespread was the belief in the Resurrection of Jesus in the hearts of those who were its witnesses, is apparent not only from the fact that the great theme of their preaching was "Jesus and the resurrection," but is also evident from the importance they attached to the Lord's Day and the Lord's Supper. These inst.i.tutions have a direct connection with the Resurrection, the former having been subst.i.tuted for the Jewish Sabbath expressly on the ground that on that day the Lord rose; the latter, while it commemorates His death, sets forth also His resurrection life.

ARTICLE 6

_He ascended into heaven, and sitteth on the right hand of G.o.d the Father Almighty_

Forty days after His resurrection Jesus charged the Apostles, in the last words He is known to have spoken on earth, to testify of Him throughout the world, and a.s.sured them that they should receive power through the descent of the Holy Spirit. This last-recorded utterance called His Church to missionary enterprise: "Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."[140] It is when believers in Christ are faithful in the performance of this duty that fulfilment of the promise may be confidently looked for, "Lo, I am with you alway, even unto the end of the world."[141]

We are told that, when Jesus had spoken these things, "He led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pa.s.s, while he blessed them, he was parted from them, and carried up into heaven."[142]

Ascension is the completion of Resurrection. "If he were on earth," says the author of the Epistle to the Hebrews, "he should not be a priest."[143] No part of His work would have corresponded to that of the high priest, who, when he had offered up sacrifice, pa.s.sed into the holy place with the blood of the victim, and laid it upon the altar. The act thus foreshadowed in the type was accomplished when our great High Priest pa.s.sed into the heavens, and "entered not into the holy places made with hands, which are the figure of the true; but into heaven itself, now to appear in the presence of G.o.d for us."[144]

The Ascension took place in open day and in the sight of the Apostles.

"While they beheld, he was taken up."[145] That they might be witnesses of the fact, it was necessary that they should see Him go up from earth.

Unlike the Ascension, the Resurrection of Christ took place unseen by mortal eye. Eye-witnesses of His rising from the dead were not needed.

The fact that they had seen Jesus after He rose qualified them to be witnesses of His Resurrection, but it was only because they had seen Him taken up that they could bear personal testimony to His Ascension.

Thus our Lord "ascended into heaven, and sitteth on the right hand of G.o.d the Father Almighty." This Article expresses the honour and dignity of His Person and character. To sit on the right hand is an honour reserved for the most favoured.[146] When the Scriptures speak of the right hand of G.o.d, it is meant that, as the right hand among men is the place of honour, power, and happiness, so to sit on the right hand of G.o.d is to obtain the place of highest glory, power, and satisfaction.

At G.o.d's right hand our Lord entered into everlasting and perfect glory and dominion. Being one with the Father, all that is the Father's is His. He is exalted a Prince and a Saviour, having an eternal life and all the fulness of the G.o.dhead dwelling in Him bodily. The Father Himself gave Him the place at His right hand, having highly exalted Him and given Him a name which is above every name. None can dethrone Him or successfully plot against His kingdom. No weapon, carnal or spiritual, can ever prevail against Him. It is this that gives to Christianity its stability and power, for Christianity is Christ Himself sitting at the right hand of G.o.d. The ascended Christ exercises absolute authority and unlimited dominion. The Father on whose right hand the Son sits is, in this clause, as in that which stands at the beginning of the Creed, termed the "Father Almighty." Though the distinction is not apparent in the English version of the Creed, "Almighty" in the original Greek is in these clauses expressed by two different words. In the earlier clause, the word so rendered signifies G.o.d's supreme, universal dominion, while here the word employed denotes the fact that His power and operation are always efficacious and irresistible, and that all things are under His absolute control. This word "Almighty" warrants the belief which the clause declares, that the Son, sitting on the right hand of the Father, possesses absolute and universal power, and that in executing His office as Mediator none can resist or oppose Him.

The word "sitteth" is expressive not so much of the att.i.tude as of the settled and continuous character of Christ's exaltation. At G.o.d's right hand in heaven He executes the offices of Prophet, Priest, and King, as He did on earth. The prophet, as teacher of the revealed truth, held office in Old Testament times; and when Jesus entered on His public ministry, it was as a Divinely-accredited teacher that He claimed to be received. He brought out of His treasury things new and old, and exhorted men to hear, believe, and obey Him. By His words and His life, He made known the will of G.o.d for man's salvation; and when He was lifted up upon the cross, it was to the end that, by the sacrifice He offered and the truth He taught, He might draw all men unto Him. He brought life and immortality to light, and since His departure He has not ceased to be the Teacher and the Guide of all who receive Him. His word abides with us, and His first gift to the Church after He rose was the Holy Ghost, who came to lead men to all truth. When the Lord ascended on high He received gifts for men, "and he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."[147] It is in Him that all Christian teaching originates, and through His Spirit that it takes hold of men's hearts. Our Lord does not indeed now appear in visible form, speaking face to face with men as He did in Palestine, but He speaks in and through every believer who in His name seeks to win souls for His Kingdom. Paul recognised this when he wrote to the Corinthians, "Now then we are amba.s.sadors for Christ, as though G.o.d did beseech you by us: we pray you in Christ's stead, be ye reconciled to G.o.d."[148]

In His exaltation, Christ executes the office of a Priest. The functions of the Jewish high priest were not limited to the offering of sacrifice.

When he had made an end of offering, he carried the blood of the victim into the Holy Place and made intercession for the sins of the congregation. As the mediator between G.o.d and His people, he thus foreshadowed the work of Him who is a "priest for ever, after the order of Melchizedek,"--succeeding none, and being succeeded by none, in His priestly office. As the high priest's work was partly without and partly within the Holy Place, so Christ's priestly work is twofold, consisting of His satisfaction for sin upon earth and His intercession in heaven.

"Christ our Pa.s.sover is sacrificed for us." He was once offered to bear the sins of many, thereby satisfying Divine justice and reconciling men to G.o.d. After having as our great High Priest offered the sacrifice of Himself, He pa.s.sed into the heavens. There He makes continual intercession for us.

At the right hand of G.o.d He exercises kingly prerogatives also. He was anointed to the royal office at His baptism, when the Holy Ghost descended on Him.[149] When by death He overcame him who had the power of death; when He rose from the grave and announced to His disciples that all power was given Him in heaven and earth, He a.s.serted His kingly office; and when G.o.d, having raised Him from the dead, set Him at His own right hand in heavenly places, far above all princ.i.p.alities, and powers, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, all things were put under His feet, He was given to be Head over all things to the church,[150] and received dominion and glory and a kingdom. He must reign until all His enemies are under His feet. "To which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?"[151]

ARTICLE 7

_From thence He shall come to judge the quick and the dead_

This clause of the Creed points to the future. As those who saw Jesus ascend stood gazing up, two heavenly messengers in white apparel appeared and said to them, "This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."[152] Jesus Himself often warned the disciples that the time was at hand when He should leave them and return to His Father, but that His departure was not to be final, for He would come again to gather all nations before Him, and to judge the quick and the dead. He comforted them by the statement that His going away was expedient for them. "I go to prepare a place for you." "I will come again, and receive you unto myself."[153] But the return was not to be only for the reception of the faithful into His kingdom and glory, but for judgment upon all mankind.

"The Son of man shall come in the glory of his Father with his angels; and then shall he reward every man according to his works."[154]

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him."[155]

The time of Christ's return to judgment has not been revealed. "Of that day and hour knoweth no man, no, not the angels of heaven, but my Father only."[156] The first Christians looked for it with joyous expectation, believing that their Lord and Master would speedily appear and redress their wrongs. Cruelly persecuted by Jew and Gentile, it is no wonder that Apostles and other believers a.s.sociated the second advent with emanc.i.p.ation and victory, and termed it "That blessed hope, the glorious appearing of the great G.o.d and our Saviour Jesus Christ."[157] Under the influence of false teachers, this expectation gave rise to unhealthy excitement and consequent disorder in the Church. In his second Epistle to the Thessalonians Paul set himself earnestly to counteract their teaching. He indignantly repudiated the doctrine attributed to him, apparently in connection with a forged epistle, and he supplied a test by which the genuineness of his letters might be proved.

The mistake of the Thessalonians has often been repeated. Attempts have been made to fix the time of the Lord's second coming, and the work of predicting goes on busily still. Enthusiasts and impostors have been more or less successful in finding credulous followers. Again and again the progress of time has falsified such predictions, but would-be prophets have not been discouraged by the blunders of their predecessors.

All men, quick and dead, are to be brought before the Judgment-seat, the faithful that they may be raised to everlasting blessedness, and the wicked to be dismissed to everlasting punishment. Paul describes the events of the great day of Christ's appearing as it will affect the saints. "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of G.o.d: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air."[158] He gives a similar description to the Corinthians: "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."[159]

"He commanded us to testify," says Peter, "that it is he which was ordained of G.o.d to be the Judge of quick and dead."[160] And Paul writes to Timothy that "the Lord Jesus Christ shall judge the quick and the dead at his appearing."[161]

The most awful descriptions of the Judgment, as it will affect the wicked, are given by the Lord Jesus Himself. In Matthew xxv. we have a series of images, in which the terrors of the "great day of the Lord"

are set forth. The virgins that go out to meet the Bridegroom, the servants with their talents, the Judge dividing all brought before Him as a shepherd divideth the sheep from the goats, are warnings of the certainty and severity of judgment, and of the doom reserved for the unG.o.dly.

"The Father judgeth no man, but hath committed all judgment unto the Son."[162] As G.o.d, He has all things naked and open before Him. As man, He became subject to human conditions, and was in all points tempted as we are, yet without sin. Our Judge knows our frame, our temptations, our weakness, our difficulties; and in the Judgment, as in His life on earth, He will not break the bruised reed, or apply to men's conduct a harsher measure than they have merited. Judgment will begin at the house of G.o.d, and sentence on the unG.o.dly will be severe in proportion to knowledge, privilege, and opportunity. Men will be judged by their works, and in this doctrine of Scripture there is no opposition to that of justification by faith. Men cannot be justified by their own works, but if Christ be in them and the Spirit of G.o.d dwell in their hearts, then, being dead to sin, they follow holiness. The distinction between the children of G.o.d and the children of the devil is this, that the former cla.s.s bring forth the fruits of righteousness, and the latter the fruits of sin. "A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things."[163] In the Judgment the works of every man shall be brought to light, whether they be good or evil. "There is nothing covered, that shall not be revealed; and hid, that shall not be known."[164] The just shall be rewarded, not on account of their good works, but because of the atonement and righteousness of Christ; yet their works will be the test of their sanctification and the proof that they are members of Christ and regenerated by His Spirit.