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.* 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.

*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.