A 13 - The Resurrection of Jesus
CHAPTER 13 - THE RESURRECTION OF JESUS
THERE are three sources of evidence to the Messiahship of Jesus, derived from his resurrection. It fulfils several ancient prophecies concerning the Messiah, it confirms the testimony given by Jesus to his own Messiahship, and it proves that he has power to exercise all the prerogatives of the Messiah. In the 16th Psalm, are the following expressions concerning the future Deliverer. “My flesh shall also rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption. Thou wilt show me the path of life, in thy presence is fullness of joy; at thy right hand are pleasures for evermore.” This psalm evidently refers to the Messiah. Hengstenberg says of it, “We must nevertheless assert, that every impartial critic must regard the Messianic interpretation of verses 9- 11, as the easiest and most natural, and that it would be universally adopted, were it not for the influence of doctrinal views.” 1 If, then, these verses of the psalm be applicable to the Messiah, they embrace his resurrection from the grave, and his exaltation to the right hand of God in the heavens. The same truth is taught in the 22d Psalm. After a most vivid description of the cruel sufferings of the Messiah, the writer represents him as being remarkably delivered, by special Divine assistance. “Thou hast heard me from the horns of the unicorns. I will declare thy name unto my brethren. My praise shall be of thee in the great congregation. All the ends of the earth shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before thee. For the kingdom is the Lord’s, and he is the Governor among the nations. A seed shall serve him; it shall be accounted to the Lord for a generation.” Here, the same person, who, in the previous part of the sacred poem, is described as enduring the most dreadful agonies, is exhibited as rising above his sorrows; as entering the great congregation, and as exercising sovereignty over the nations. These facts never occurred, all of them, in the life of David; but were predictions concerning his illustrious Son. In the 53d chapter of Isaiah the resurrection of the Messiah from death is also foretold: “When thou shalt make his soul an offering for sin, he shall see his seed; he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death.” Here, the same person, whose “soul was made an offering for sin,” and whose “soul was poured out unto death,” is represented subsequently as living, reigning, and triumphing. If then the psalm refer to the Messiah, it of course teaches his resurrection from the grave. The author above quoted, makes the following judicious observations in reference to the three passages of Scripture above referred to. “Whoever had learned from Isaiah 53:1-12., to know the servant of God, who after having died for us, should be exalted to the highest glory, and enjoy a never ending life; or from Psalms 22:1-31, had become familiar with the thought of a Messiah, who should pass through suffering to glory, and at the same time had perceived that the speaker in a psalm, was not always of course its subject, might easily come to the conclusion, that not David, but the Messiah, in the expectation of whose advent the whole spiritual life of the people entered, here appears as speaker, and foretells his own resurrection. And even granting that no one under the Old Testament attained to this knowledge, it is yet so obvious to us, who can institute a far more extensive comparison of the prophecies illustrated by the fulfilment, that we must regard the Messianic interpretation, as at least the most probable, even without the evidence of the New Testament.” If then it was foretold that the Messiah was not only to die, but also to arise again from the grave; and if it be proven, that Jesus of Nazareth after his crucifixion, did thus arise by the special energy and interposition of God, then is it clear, that in this particular, the history of Jesus also fulfils prophecy concerning the promised Deliverer, and shows that he was indeed the Son of God. But Jesus himself not only asserted his Messiahship as we have already seen, but predicted his resurrection after three days. “From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests, and scribes, and be killed, and be raised again the third day.” Matthew 16:21.
Now, if in accordance with this and similar statements, he actually did arise from death, not only is his testimony to his resurrection to be believed, but also his more important testimony, that he was the Messiah, is established. This truth he often asserted, this truth he always admitted.
If then, by the direct concurrence of heaven, he was actually raised from the tomb, his Messiahship is confirmed by God himself, and illustrated by a miracle the most remarkable, of which we have any knowledge.
Equally evident is it, that if Jesus was raised from the dead, and if he did ascend up into heaven, according to the testimony of the Evangelists; and if especially, the concurrence of his own will was employed in this resurrection and ascension, then must it be admitted, that Jesus has all those attributes and qualifications, which peculiarly and exclusively adapt him to the Messianic kingdom and throne. Is the resurrection of Jesus then, a well authenticated fact? This will depend of course, upon the number, the competency, and the credibility of the witnesses, who have testified to the rest of the world on the subject. The number of witnesses is sufficient. The Jewish law, and the laws of other nations, require even in capital offences, the testimony of but two or more witnesses. “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death, be put to death.” Deuteronomy 17:6. The witnesses to the resurrection of Jesus are the eleven Apostles, together with a large number of others. “He was seen of Cephas, says the Apostle Paul, then of the twelve; after that he was seen of above five hundred brethren at once; after that he was seen of James; then of all the Apostles, and last of all, he was seen of me also, as of one born out of due time.” 1 Corinthians 15:5-8.
These witnesses were also competent. The competency of a witness in this case depends upon three things; — upon his knowledge of Jesus before his crucifixion; upon his personal observation of his death; and upon personal interviews with him after his resurrection. The witnesses were acquainted with Jesus previously to his crucifixion. They had been intimate with him, many of them, even from his childhood. Others had been his constant companions for several years; they knew no one more certainly than they had known him.
They were also the personal spectators of his crucifixion and death. This scene took place at the feast of the Passover, when Jerusalem was crowded with Jews from every part of Judea, and almost of the world. It was exhibited in the most public manner. If, therefore, the Apostles felt any interest in the fate of their Master, they could not avoid witnessing it.
It is impossible to deny that they felt the deepest interest in him. They must therefore have had the most certain knowledge, of the issue of his crucifixion. Hence, they have detailed with the greatest accuracy every event which occurred, from the bloody sweat of Gethsemane, to his expiring cry upon the cross. When the soldiers drove the nails, and lifted up the cross, they saw it; when the multitudes derided him, wagging their heads, they saw it; and when Jesus exclaimed, “Father, into thy hands I commit my spirit,” and immediately expired, they witnessed it. And when, after his death, “a soldier with a spear pierced his side, and forthwith came thereout blood and water,” they saw it. In recording his personal testimony to this fact, John says, “and he that saw it, bare record; and his record is true, and he knoweth that he sayeth true, that ye might believe.” John 19:35. The certainty of his death was also conveyed officially to Pilate. Nor could Joseph and Nicodemus, who were rulers, and who buried him, be deceived. And even if it were possible for all those to be imposed upon, call we imagine, that “the chief Priests and Pharisees,” who had his sepulchre sealed, could have been mistaken? Indeed, the reality of his death was never questioned by the Jews, or by any one in that day; it was in reference to his resurrection only, that they disbelieved. The Apostles also had, not one, but many personal and protracted interviews with Jesus, after his resurrection. He not only appeared to Mary Magdalene, but conversed with her. He was not only seen by the two on the way to Emmaus, but entered into a long conversation with them. The very same evening, too, he entered the room where ten of the Apostles had assembled, and furnished them with the most indubitable proof of the reality of his resurrection. “And he said unto them, why are ye troubled? and why do thoughts arise in your mind? Behold my hands and my feet, that it is I myself: handle me and see, for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet, (that is, the marks of the nails.) And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? and they gave him a piece of broiled fish, and of an honeycomb, and he took it, and did eat before them.”
He next enters into a protracted discourse with them. In this case, the personal identity of Jesus, is submitted to the most minute and varied examination of ten men, for the space at least of several hours. How was it possible for them to be deceived?
One of their number, however, being absent, the interview was repeated a week afterwards. “And after eight days, again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you. Then saith he to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side, and be not faithless, but believing. And Thomas answered, and said, “My Lord and my God!” John 20:1-31. Another discourse of considerable length also follows, during which the Apostles had every possible opportunity for ascertaining the truth of his resurrection. The interview, at the sea of Galilee, was also of the same convincing and irresistible character. Jesus not only appears to seven of the Apostles, but works a miracle for them, eats before them, and converses with them for a considerable time. John 21:1-25.
It is impossible therefore, for the witnesses to this fact, to have been deceived. They had every opportunity that men could have, to know the truth in the ease. They knew Jesus before his crucifixion most intimately; they were spectators of his crucifixion, and they had several protracted, interviews, with him after his resurrection, during which he not only exhibited the very marks of his execution, but both ate in their presence, and conversed freely with them. Are these witnesses then credible? This question is to be decided by a reference to their moral character. It is impossible for a good man, and especially for a number of good men, to impose a deliberate falsehood upon others. Were the Apostles then good men? The first evidence to this fact is to be adduced from the doctrines and precepts which they promulged, and which it is certain they believed.
Now, character is the result of certain truths upon the heart. If then the Apostles published to the world, and really embraced themselves, a set of doctrines, and a code of morals, the most pure and heavenly, that the world has ever known, how is it possible for them to have been wicked or deceitful men? The publication of these truths, too, and especially their public testimony to the resurrection of their Master, subjected them to every sort of indignity and persecution. It was at the peril of their lives, that they bore such testimony. And yet they bore it, not only in the temple, but in the presence of the very murderers of Jesus. The spirit, too, which these witnesses exhibit, demonstrates their sincerity. What brotherly love reigned among them, what benevolence toward mankind! What an absence of resentment, what a calm submission to injuries! What adherence to truth! What love of principle! There is, indeed, not the least evidence against the moral character of even one of them. Their reputation was above suspicion. Look at the charges, brought occasionally against them by their enemies! What are they? They all lie against the very truth they were publishing, and in the publication of which they jeoparded their lives. The only crime is, that they teach the people, that Jesus was alive, and that he was indeed the Messiah!
If then, these witnesses were of sufficient number, if they were competent to judge as to what they testified, and if they were credible witnesses, being all of them men of the greatest integrity of character, then, does the resurrection of Jesus, as a matter of fact, rest upon a foundation the most solid of which we can conceive. No other truth in history is more clearly attested — no other truth in history possesses higher claims upon our belief.
Now, whether we consider Jesus as raised by the Father, according to several Old Testament prophecies, or by the Spirit, according to the testimony of Paul, or by himself, according to his own testimony, it alters not the case. There doubtless are senses in which the Three Persons of the Trinity were all concerned in his resurrection to life. The reality of his resurrection is the main point in the argument. This we have fully proven.
If then, he really arose from the dead, there are several prophecies referring to the resurrection of the Messiah fulfilled in him. Then is his own testimony to Messiahship confirmed; and then, may we readily believe, that, in as much as he triumphed over all the powers of death, so he possesses all those powers and prerogatives that are appropriate tothe Messiah, and that he is able to save and deliver all who put their trust in him.
There is one other source of evidence to the reality of the resurrection of Jesus, which must not be altogether omitted. Jesus had promised to his disciples “the Comforter.” He had assured them, that after a few days, they would be endued with extraordinary power from on high. This promise was fulfilled in the most public and extraordinary manner. About ten days after the ascension of their Master, and in the midst of the feast of Pentecost, the Holy Ghost was poured out upon the Apostles. They were at once endued with the knowledge of foreign languages. They received power to work miracles. They had also such spirit and energy imparted to them, as rendered them willing to face either danger or death, in their extraordinary mission.
Now, it is impossible for such an event as this to have taken place, without Divine approval. And it is equally impossible for that approval to have been given, and yet the Apostles to have been bad men, and engaged at the time in fabricating a pernicious delusion for the rest of mankind. This extraordinary effusion, then, of the Spirit upon the witnesses, so publicly given, must be considered as the sanction of Jehovah to the truth of their testimony, as a Divine attestation to the resurrection of Jesus.