I will be removing all my Larger Catechism posts eventually because I am updating all of them. The updated versions will directly interact with many of the Westminster divines. If the author quoted has a † symbol, then it denotes that he was one of Westminster divines. I am close to finishing my first draft of my study on the Larger Catechism but I did not incorporate the divines own writings. This post on LC 51 & 52 will serve as an example of my first attempt at interacting with the divines for this study. If the Lord wills and grants me the grace and strength necessary, I hope to re-write my entire study of the LC. I am finding it to be stimulating, arduous, and at times tedious. I consider it a great privilege to read through the enormous corpus of published works by our divines. If the Lord does not permit me to finish this study, the time spent in pouring over these godly divines will have benefited my soul nonetheless. For that, I am grateful to my heavenly Father. Soli deo gloria.
The Larger Catechism
Questions
51-52
51. Q.
What was the estate of Christ’s exaltation?
A. The estate of Christ’s exaltation comprehendeth his resurrection,[202] ascension,[203] sitting at the right hand of the Father,[204] and his coming again to judge the world.[205]
52. Q. How was Christ exalted in his
resurrection?
A. 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,)[206]
and having the very same body in which he suffered, with the essential
properties thereof,[207] (but without mortality, and other common infirmities
belonging to this life,) really united to his soul,[208] he rose again from the
dead the third day by his own power;[209] whereby he declared himself to be the
Son of God,[210] to have satisfied divine justice,[211] to have vanquished
death, and him that had the power of it,[212] and to be Lord of quick and
dead:[213] all which he did as a public person,[214] the head of his
church,[215] for their justification,[216] quickening in grace,[217] support
against enemies,[218] and to assure them of their resurrection from the dead at
the last day.[219]
Scriptural Proofs and Commentary
[202] 1 Corinthians 15:4. And that he was buried, and
that he rose again the third day according to the scriptures. [203] Mark 16:19. So then after the
Lord had spoken unto them, he was received up into heaven, and sat on the right
hand of God. [204] Ephesians 1:20.
Which he wrought in Christ, when he raised him from the dead, and set him at
his own right hand in the heavenly places. [205]
Acts 1:11. Which also said, Ye men of Galilee, why stand ye gazing up into
heaven? 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. Acts 17:31. Because he hath appointed a day, in the which he will
judge the world in righteousness by that man whom he hath ordained; whereof he
hath given assurance unto all men, in that he hath raised him from the dead. [206] Acts 2:24, 27. Whom God hath
raised up, having loosed the pains of death: because it was not possible that
he should be holden of it…. Because thou wilt not leave my soul in hell,
neither wilt thou suffer thine Holy One to see corruption. [207] Luke 24:39. 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. [208] Romans 6:9. Knowing that Christ
being raised from the dead dieth no more; death hath no more dominion over him.
Revelation 1:18. I am he that
liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the
keys of hell and of death. [209] John
10:18. No man taketh it from me, but I lay it down of myself. I have power
to lay it down, and I have power to take it again. This commandment have I
received of my Father. [210] Romans 1:4.
And declared to be the Son of God with power, according to the spirit of
holiness, by the resurrection from the dead. [211] Romans 8:34. Who is he that condemneth? It is Christ that
died, yea rather, that is risen again, who is even at the right hand of God,
who also maketh intercession for us. [212]
Hebrews 2:14. Forasmuch then as the children are partakers of flesh and
blood, he also himself likewise took part of the same; that through death he
might destroy him that had the power of death, that is, the devil. [213] Romans 14:9. For to this end
Christ both died, and rose, and revived, that he might be Lord both of the dead
and living. [214] 1 Corinthians
15:21-22. For since by man came death, by man came also the resurrection of
the dead. For as in Adam all die, even so in Christ shall all be made alive. [215] Ephesians 1:20-23. Which he
wrought in Christ, when he raised him from the dead, and set him at his own
right hand in the heavenly places, Far above all principality, and power, and
might, and dominion, and every name that is named, not only in this world, but
also in that which is to come: And hath put all things under his feet, and gave
him to be the head over all things to the church, Which is his body, the
fulness of him that filleth all in all. Colossians
1:18. And he is the head of the body, the church: who is the beginning, the
firstborn from the dead; that in all things he might have the preeminence. [216] Romans 4:25. Who was delivered
for our offences, and was raised again for our justification. [217] Ephesians 2:1, 5-6. And you hath
he quickened, who were dead in trespasses and sins…. Even when we were dead
in sins, hath quickened us together with Christ, (by grace ye are saved;) And
hath raised us up together, and made us sit together in heavenly places in
Christ Jesus. Colossians 2:12.
Buried with him in baptism, wherein also ye are risen with him through the
faith of the operation of God, who hath raised him from the dead. [218] 1 Corinthians 15:25-27. For he
must reign, till he hath put all enemies under his feet. The last enemy that
shall be destroyed is death. For he hath put all things under his feet. But
when he saith all things are put under him, it is manifest that he is excepted,
which did put all things under him. [219]
1 Corinthians 15:20. But now is Christ risen from the dead, and become the
firstfruits of them that slept.
The Estate of Christ’s Exaltation
Without the estate of exaltation, Christ would have labored
in vain. The two phases, humiliation and exaltation, conveniently summarize
Christ’s full work. Quite often, many
forget or do not consider these facets. The four facets[1] of His
exaltation consist in His resurrection, ascension, session, and return and
judgment. Judgment can only come about with His return.
Vos has noted that His resurrection and ascension are past
events (for us) and his Session is in the present and His return and judgment are
in the future. Each one of these will be addressed separately. The ascended
Lord’s present ministry is quite often overlooked because we readily speak
about what He did for us in the past (His death on the cross) and about what He
will do in the future (His return). His removal and departure cannot overshadow
His present effectual ministry. Each phase of His exaltation must be carefully
delineated.
The Importance of the Resurrection: Christ’s Exaltation
The resurrection was not a natural event but a supernatural
one. It was more than a miracle; it was a supreme theological event, in that,
it represents something of an epochal shift in history. It signified the
transition from Christ’s state of humiliation to His exaltation. The Greek
Orthodox, Lutherans, as well as the Papists believe that Christ’s exaltation
began with His descent to Hell.[2]
Resurrection “is referred to explicitly in seventeen books
of the NT and is implicit in most of the remaining ten. Nearly all of the
letters within the Pauline corpus refer to it (the exceptions are 2 Thess, Tit,
Philem). Indeed, Romans 10:9 makes confession of the resurrection the
equivalent of acceptance of the lordship of Jesus Christ and a necessary
condition of salvation…”[3]
Romans 10:9 says, “…if you confess with your mouth that Jesus is Lord and
believe in your heart that God raised him from the dead, you will be saved.”
That verse underscores the significance of the resurrection of Christ in the
Christian faith. We take it to be one of the essential elements of orthodox Christianity.
Most of us believe that the doctrine of the resurrection simply means that we
will live again and receive a glorified body. Though those things must be
maintained, much more must be understood and believed.
For, example, how many of us would be able to say with Paul
(Phil 3:10-11), “…that I may know him and the power of his resurrection, and
may share his sufferings, becoming like him in his death, that by any means
possible I may attain the resurrection from the dead.” We can clearly confess
our yearning to know Christ but what does knowing the power of his resurrection
mean? Those words sound foreign if not unintelligible. Yet, Paul’s wraps his passion
and piety in the truth and reality of the resurrection. I suspect very few of
us have ever truly confessed and owned those words to be their very own.
What do those verses mean? Richard Vines† (1599/1600-1656)
explained those verses to mean that the “power of Christ’s Resurrection…taketh
place in a sinner that is sanctified and regenerated.” In fact, “Christ’s
Resurrection” would be “copied out in every Christian that knoweth Christ” and
that “the Resurrection of Christ is not onely an Article of your Creed, but is
a mould into which every believer in Christ must be cast.” So the power of
Christ’s resurrection would be “copied out” in each believer and that each
believer would cast into the same mould of Christ’s resurrection. That is, what
happened to Christ would happen in the believer spiritually: “The Resurrection
of Christ hath a place in the spirituall quickning or the raising up a sinner
from spirituall death.” [4]
Modern commentators have said something similar. They teach that
Paul wishes “to know Christ by experiencing the power which he wields in virtue
of his resurrection, to know him, that is, as the redeeming, saving Lord he now
has become.”[5]
Hawthorne adds, “He wishes to know him alive and creatively at work to save him
from himself, to transform him from “bad” to “good,” to propel him forward
toward a life of service to others, to inaugurate “newness of life,” life in
the Spirit, in a word, to resurrect him from death in sin to life in God, to
quicken and stimulate his whole moral and spiritual being…”[6]
In Paul’s epistle to the Ephesians he prays that believers
might comprehend “what is the immeasurable greatness of his power toward us who
believe, according to the working of his great might that he worked in Christ
when he raised him from the dead…” (Eph. 1:19, 20). Paul wants believers to
know of this resurrection power working in them and in the Philippian verse, he
himself wants to experience that power.
The other important part of the Philippian verse is “and may
share his sufferings, becoming like him in his death…” The triumph of Christ’s
resurrection power goes together hand-in-glove with suffering with Him.[7]
It is often through suffering in Christ a believer begins to feel the power of
the resurrection at work in Him. He wants to be fully identified with Christ,
his suffering, death, resurrection, and glorification — that is the essence of
Paul’s yearning. Again, Richard Vines explains, “It is not meant a share and a
part in the Merit of his suffering; but ‘tis nothing else, but that I may know
to suffer with him, to bear his cross, to indure his shame, to undergo, yea, to
take up the cross, or any suffering, in the cause, and for the sake, of
Christ.”[8]
Christ being raised is the firstfruits of those who belong
to Christ (1Cor. 15:20, 23) – if we are united to Him by faith, we will be
raised with him because “he who raised the Lord Jesus will raise us also with
Jesus” (2Cor. 4:14). Resurrection means
the new age has come; the old age and its ways have been dispensed. Mortality
will give way to immortality; the perishable will put on the imperishable
(1Cor. 15:53, 54). To be resurrected at Christ’s return means all is done, the
end has come and we are glorified in Him. For that reason, experiencing the
powers of the resurrection now means the intrusion of the end in the present
(the already-not-yet tension). All this avail only for those who united to
Christ by faith — “Now if we have died with Christ, we believe that we will also
live with him” (Rom. 6:8; cf. 2Tim. 2:11).
The Nature of the Resurrection
The first thing the LC addresses is the nature of Christ’s
body. The body that died did not see corruption: “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,)…”. The phrase “not
having seen corruption in death” —
is taken from Ps. 16:10, “For you will not abandon my soul to Sheol, or
let your holy one see corruption.” This verse is used by Peter in Acts 2:27, 31
to prove the resurrection. Since David died and his body decayed (“he both died
and was buried, and his tomb is with us to this day” v. 29), it follows David
was speaking about Jesus: “he foresaw and spoke about the resurrection of the
Christ, that he was not abandoned to Hades, nor did his flesh see corruption”
(v. 31). Peter’s interpretation may seem odd since “my soul” and “the Holy One”
seem to be referring to David but as it is, Peter’s Christological
interpretation (an apostolic interpretation) is inspired and entirely
appropriate. Though the Psalm may not read like it was speaking about the resurrection
(at first glance) yet that remains the ultimate divine intention and meaning of
the verse as interpreted to us by the Apostle Peter — it was about the Messiah.
The ravaging effects of death cannot take hold of Christ
because He was raised from the dead. The phrase “not having seen corruption in
death” means Acts 2 serves as the Scriptural proof for the resurrection in the
OT. The phrase also has been interpreted to mean that God’s “peculiar hand of
providence” prevented the body from being corrupted.[9] In
addition, Ridgeley believes it might have been a further demonstration of
Christ’s holiness since his body would not permit the filth of sin (i.e., corruption)
to cling to Him. Daniel Featley† (1582-1645) argued something similar: “Christ
by the divine unction was preserved from corrupting in the grave:
because there was no corruption in his soule, his body could not corrupt,
or at least God would not suffer it…”[10]
The other phrase “(of which it was not possible
for him to be held,)” is taken from Acts 2:24, “God raised him up, loosing the pangs of death, because it
was not possible for him to be held by it.” Johannes Vos takes the phrase to mean the
following two things. “(a) Because of his deity; being the Son of God, he could
not remain under the power of death. (b) Because the penalty for sin had been
completely paid and canceled; therefore death had lost its claim on him.”
The context of the verse adds another (if not a more)
important element. It seems to be Peter’s way of saying that what was foretold
had to be fulfilled; the prophecy demanded that the Messiah be raised. “If we ask why death could not hold back Jesus, Peter’s
reply would be that Jesus was the Messiah (see the evidence in verse 22), and
that the Messiah could not be held by death.”[11]
The prophecies about the death as well as the resurrection had been foretold —
He died and now the other part of the prophecy, His resurrection, had to come
to pass. Because of God’s Word, promise, and prophecy, death no longer could
hold Jesus.
Thomas Case† (1598-1682) offered
another important element about the resurrection. He argues that God’s works of
creation and providence provides another proof for the resurrection. Most
modern theologians have never argued this peculiar, if not insightful, point.
He observes that as the day dies in the evening so it rises again in the
morning and as the corn dies in the sowing and burial so it rises again in the
blade. Creation testifies to truth of the resurrection. The book of nature
serves as a “Schoolmistress” to teach us about the resurrection. Thomas Case
develops this argument from 1 Corinthians 15. Here is Case in his own words:
For, as Tertullian sayes, God printed resurrection in the Book of Works, before he writ it in the Book of the Word; He preach’d by his power, before he preach’d it by his promise: He set Nature to be our Schoolmistress, before he gave us Scripture to teach us; that being first trained up in the School of Philosophy, we might be the better Proficients in the School of Divinity.…The denial of a Resurrection is founded in a foolish neglect of God in his works of providence, especially in the quickening and raising of our seed, when it hath lien dead and rotting the ground: Thou fool, shall God give thy seed a body, and not his own seed?…The constant revolution of the Creature, is an infallible evidence of a Resurrection.[12]
That is not to say that one could guarantee that the
resurrection was going to happen from the light of nature. Thomas Case simply
argued that nature’s light remains consistent with God’s special revelation.
John Wallis† (1616-1703), a non-voting scribe of the Assembly, argued the same
point clearly: “the Doctrine of the Trinity; of Salvation by Faith in Christ;
and the Resurrection of the Body; Are purely matters of Faith; and their
Certainty depends onely on Divine Testimony. That God is Able to raise
the Dead, and that there is no Inconsistence in the thing; may be discoursed from
Natural Light.”[13]
Edmund Calamy† (1600-1666) set forth pretty much the same argument Thomas Case
and John Wallis did. The doctrine of the resurrection is “above reason,
but not against reason: For there are many resemblances of this
even in nature; which though they be not sufficient proofs, yet they are
great inducements to cause us to believe this truth.”[14] Calamy
even referenced the corn illustration from 1 Corinthians 15 like Thomas Case.
Of course both writers were following Paul the apostle.
One of the reasons for insisting that the doctrine of
resurrection was both above reason and yet not against it had to do with
Socinians who insisted that articles of faith should not be received until it
can be seen or proved by the light of reason alone (like the doctrine of
resurrection). Francis Cheynell† (d. 1665) exposes and refutes the Socinian
appeal to the sufficiency of reason.[15] Of the
several articles of faith which reason on its own could not discover as true is
“that there shall be a Resurrection of these selfe same bodies…”[16]
The
Resurrection Body
The resurrection body was the same
body that died. That is the meaning of the phrase “having the very
same body in which he suffered, with the essential properties thereof”; the peculiar phrase “the essential properties thereof” simply means “the properties or
characteristics which identified it as Christ’s true human body” (J. Vos).
Lutheran divines maintain that that the same body was raised
which Christ had “assumed from the Virgin Mary.”[17] But the
phrase “the essential properties thereof” quickly disposes of the Lutheran
notion of the ubiquity of Christ’s body. Christ’s glorified body did not
participate in the properties of divinity; it retained its “essential
properties.”[18]
Though God raised Jesus with the same body, that resurrected
body had been glorified as well. The LC adds the following parenthetical note: (but without mortality, and other common infirmities belonging to this
life,). The divines did not list all the common infirmities except
one (death). Jesus was exempt from death on account of the resurrection. Jesus
was raised “without mortality.” Romans 6:9 says, “We
know that Christ, being raised from the dead, will never die again; death no
longer has dominion over him.” (cf. Heb. 7:16) God glorified His Son (cf. Acts
3:13). 1Cor. 15:42-42 says this of the resurrection body, “What is sown is
perishable; what is raised is imperishable. It is sown in dishonor; it is
raised in glory. It is sown in weakness; it is raised in power.” No more
fleshly infirmities can be found in Jesus since He has been “raised in power.”
A question is often asked about how much change did Jesus’
resurrection body undergo? Ridgeley says, “But how far his human nature was
changed, as to all its properties, it is not for us to pretend to determine;
nor ought we to be too inquisitive about it. Yet we may conclude that, though
it was raised incorruptible and immortal, and exempted from the common
infirmities of this life, it was not, while on earth, clothed with that luster
and glory which was put upon it when he ascended into heaven.”[19]
This next phrase is rarely pondered because we do not
sufficiently reflect on these truths. When our Lord died, what happened to His
soul? The Catechism says that at the resurrection he was “really united to
his soul.” What does that mean and how do we know that? First of
all, we learn that when Christ died, his soul went immediately into paradise
(Luke 23:43).[20]
Edmund Calamy stated, “When Christ was crucified, his soul was not crucified;
for while he was crucifying, he said, ‘Father, into thy hands I commend my
spirit.’”[21]
In order for Christ to be fully human when he was resurrected, His raised body had
to be united to his soul. Rev. 1:18 states “I am… the
living one. I died, and behold I am alive forevermore, and I have the keys of
Death and Hades.” The same “I” who died is the same “I” who lives — when on
earth, He had a human soul and when He rose from the dead, He was reunited to
it. Perhaps more accurately, his soul was united to his resurrected and
glorified body.
The Time of the Resurrection
Lastly, in describing the nature of the resurrection, they
stated that “he rose again from the dead the third day by his
own power.” This is simple enough but some matters should be
explained. First of all, Scripture makes it clear that the Triune God is the
author of the resurrection for a mere man cannot resurrect himself. Yet, we are
told that the Father raised our Lord Jesus up (Rom. 6:4, “Christ was raised from the dead by the glory of the Father”;
Gal. 1:1, “God the Father, who raised him from the
dead”; 1Pet. 1:3, etc.). It also teaches that the Son raised Himself up
(John 10:18, “No one takes it from me, but I lay it down of my own accord. I
have authority to lay it down and authority to take it up again. This command I
received from my Father.”; also see Jn. 2:19).[22] We are
also taught in Rom. 8:11 that the Spirit Himself raised Jesus from the dead: “And if the
Spirit of him who raised Jesus from the dead is living in you, he who
raised Christ from the dead will also give life to your mortal bodies through
his Spirit, who lives in you.” However, the predominant emphasis in Paul’s
writings is that the Father raised up the Son.[23]
Nonetheless, the divines greatly emphasized the Son’s role
(to refute the Socinians).[24] He rose
from the dead “by his own power.” One of the Westminster divines, Edward
Reynolds† (1599-1676), said that Christ’s “exaltation was voluntarie
…and from his own Power, for he was not to have any assistant in the worke of
our redemption, but to doe all alone…”[25] He does
not deny the Father’s role but emphasized Christ’s own power and the need for
Christ to work out our redemption without assistance. The well-known divine,
Thomas Goodwin† (1600-1680), explained why Christ had to raise Himself:
And the truth is, (my Brethren) it was necessary that he that was your Mediatour should be able to raise up himself. Why? Because in the works of Mediation, whereof this was one, he was to borrow nothing, it must all be his own. If he had borrowed any thing (mark what I say) it had not been a Mediator’s work, for he had been beholding to God. If there had not been some sense wherein what he did, and what he was, had been his own so as not his Father’s, all his works had not been works of Mediation…[26]
Jesus makes it clear that He would raise Himself from the
dead when He said, “Destroy this temple, and in three
days I will raise it up” (Jn. 2:19). Jesus’ own veracity was on the
line. He will raise Himself up to show that He has the power and by implication
proving His divinity since only God can raise the dead. Socinians denied this because
they believed this was obscure and metaphorical.[27]
Christ, the Socinians said, spoke of the power to raise His own body is an
“obscure” passage.[28]
They affirmed that He was raised from the dead by the Father but denied that He
had power to raise Himself because they also rejected Jesus’ divinity. It is
probably for that reason the divines emphasized the Son’s role in the
resurrection. If we highlighted only the Father’s role, then it could make
Christ look like any other man whom God raised. The Socinians could have easily
denied Jesus’ divinity had He not been able to raise Himself up from the dead.
The Implications of the Resurrection
If Christ has been raised from the dead, then what are the
implications? The LC answers this question by listing four important things. As
Christ was raised by His own power, he was declared to be the Son of God — “whereby he declared himself to be the Son of God.” The
text used to support this is Rom. 1:4, “and was
declared to be the Son of God in power according to the Spirit of holiness by
his resurrection from the dead, Jesus Christ our Lord,…” This verse does not
mean that Jesus was not the Son of God before the resurrection but rather, the
resurrection is the new phase of His sonship, from humiliation to exaltation. “By
his resurrection and ascension the Son of God incarnate entered upon a new
phase of sovereignty and was endowed with new power correspondent with and unto
the exercise of the mediatorial lordship which he executes as head over all
things to his body, the church.”[29] This
verse does not teach that it was at this point Jesus became the Son of God. The
divines seem to be concerned to show that Jesus’ divine Sonship since He raised
Himself up. That is true but that is not particularly the burden of this verse.
Again we cite John Murray:
What is contrasted is not a phase in which Jesus is not the Son of God and another in which he is. He is the incarnate Son of God in both states, humiliation and exaltation, and to regard him as the Son of God in both states belongs to the essence of Paul’s gospel as the gospel of God. But the pre-resurrection and post resurrection states are compared and contrasted, and the contrast hinges on the investiture with power by which the latter is characterized.[30]
The resurrection also means that Jesus must have satisfied
God’s justice — “to have satisfied
divine justice.”[31] If God
raised Him from the dead, then God has been appeased; His righteous demands
have been satisfied. The divines use this verse: “Who is he that condemneth? It
is Christ that died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us.” (Rom. 8:34) The verse
teaches that God no longer condemns us because Christ Jesus satisfied divine
justice. There is no condemnation for those who are in Christ Jesus. In
addition, Christ’s intercession also means that Jesus had satisfied divine
justice.
In Hebrews 2:14, we read: “Forasmuch then as the children
are partakers of flesh and blood, he also himself likewise took part of the
same; that through death he might destroy him that had the power of death, that
is, the devil.” The resurrection means that the devil has been defeated since
he had the power of death — “to have vanquished death, and
him that had the power of it.” In what sense did the devil have
power of death? He has power secondarily and not primarily. William Gouge†
(1575-1653) said that the devil has the power of death in this sense: “he is
the executioner of God’s just judgment.”[32] He
further adds that though the devil has “great power” yet has no more than what was
given him.
Death entered on account of our sin and from that moment on,
death has been passed upon all (Rom. 5:12). He has the power in the sense we
continually remain in league with him through our disobedience to God (who is life).
As long as we remain under sin’s dominion, the Devil is our father who “the prince
of the power of the air.” In following him, death envelops us and his
accusations against us ring true — we deserve death because we sin. The wicked
one has power over us in the realm of sin and in that realm nothing but death
reigns. Being in league with him plunges us into death.[33]
It is like a drug addict who comes under the power of the
drug pusher. Because the addict is in bondage, as long as he remains under the
bondage of drugs, he remains under the power of the pusher who can pretty much
demand whatever he desires from the addict. The drug pusher has power over him.
In a similar way, Satan has the power of death in our lives because we are sin
addicts, under the bondage of sin. As long as we remain under the power of sin,
the wages of sin (which is death) hang over us. Satan is instrumental in
maintaining sin in our lives both by temptation and accusation so as to wield
power over us.
So the resurrection means he vanquished death: “O death,
where is your victory?” (1Cor. 15:55) It also means He destroyed the devil who
had the power of death as Heb. 2:14 states. Because of this victory over death
(as it was visibly demonstrated by His resurrection), He is now the Lord over
all — “and to be Lord of quick and dead.” Romans
14:9 says, “For to this end Christ both died, and rose, and revived, that he
might be Lord both of the dead and living.”
F. F. Bruce says, “By virtue of his death he
is Lord of the dead; by virtue of his resurrection he is Lord of the living.
Therefore in life and death alike his people are his; he is Lord of all (Phil.
2:11).”[34]
As we are united to him, Jesus’ lordship holds sway over our entire existence.
In our life and death, Christ exerts His lordship. He has authority and power
in both the realm of the living and the dead.
Sadly, many believe death is a means of escape from the
miseries of this world or a means of just pushing everything out of our minds.
Christ is Lord over all realms and as Lord, He will render to each man
accordingly. We cannot escape Him.
The Benefits of the Resurrection
Believers benefit from Jesus’ resurrection. But in order for
an individual to derive any benefit, Jesus’ resurrection must be for them. The
Bible teaches that Christ’s resurrection affects His people: “For since by man
came death, by man came also the resurrection of the dead. For as in Adam all
die, even so in Christ shall all be made alive” (1Cor. 15:21-22). Paul says
that “by man came also the resurrection of the dead.” We must remember that all
that Jesus did, he did as a public person (“all which he did as a public
person”). That is, He represented His people and His fortunes would
benefit them. In particular, He would become the head of the church (“the head of his church”). We are told that the
resurrection includes His headship. As the exalted and resurrected Lord, God
gave Him as head over all to the church (Eph. 1:20-23; Col. 1:18).
Paul clearly taught that Christ was “raised for our
justification” (Rom 4:25). For that reason, the catechism includes the
important phrase “for their justification.” Thomas
Schreiner says, “To say that Jesus was raised because of our justification is
to say that his resurrection authenticates and confirms that our justification
has been secured…”[35]
Christ’s death enabled us to be justified.
The phrase “quickening in grace”
denotes all those “graces” or benefits that emerge in the life of a believer.
We were “made …alive together with Christ” and raised up with Him (Eph. 2:5, 6;
Col. 2:12). Consequently, being made alive, we exhibit the holy traits and
graces of our new life in Christ. All believers have been made alive and
therefore they must and are enabled to make alive those “graces,” those good
characteristics, etc. that accompany their salvation. Paul draws out some of
the implications of being “raised with Christ” in Col. 3:1ff. — that is, we
must “seek the thing that are above, where Christ is, seated at the right hand
of God.”
We understand the phrase “support against
enemies” to mean that Christ has been raised to protect us and
sustain us against our enemies, especially the devil. He is putting all His enemies
under His feet (1 Cor. 15:25-27) since He has been given all authority in
heaven and on earth (Mt. 28:18). God has made Him Lord and Christ (Acts 2) with
His resurrection and therefore He is able to support us against all His and our
enemies.
Lastly, the catechism states something that most of us tend
to put first in the list of benefits: “and to assure them of their
resurrection from the dead at the last day.”
Reynolds† similarly said, Christ’s resurrection “assures us of our resurrection;
for as the head must rise before the members, so the members are sure follow
the Head. The wicked shall rise by his judiciary power, but not by the
vertue and fellowship of his Resurrection; as the faithfull, who are
therefore called Children of the Resurrection, Luke 20.36. 1 Cor. 15.20.23.”[36] Though
the LC does not mention the resurrection of the wicked on account of Christ’s
resurrection, Reynolds connects Christ’s resurrection as the basis for Christ’s
judiciary power to raise the wicked. Christ is the firstfruits of those who
will rise from the dead (1 Cor. 15:20). In our union with Christ, we have been
raised up with him and have been seated with him in the heavenly places (Eph.
2:6). If we are Christ’s, then His resurrection guarantees ours. He acted as a
“public” person. What befell him and what he achieved became ours through faith
in Him.
[1] I
chose the words “facets” and “phases.” James Fisher used the word “steps” in
his exposition, The Assembly’s Shorter Catechism Explained (Totton: Berith
Publications, 1998), 149ff. I suppose the differences between these words
cannot be all that significant. James Ussher utilized the word “degree” in his
A Body of Divinitie, or the Summe and Substance of Christian Religion,
Catechistically Propounded, and Explained, By Way of Question and Answer:
Methodically and Familiarly Handled (London, 1645), 183: “What is the
first degree of this estate? His glorious Resurrection; for after he has in
his manhood suffered for us, he did in the third day rise again by his own
power from the dead, Eph. 1.19. Luc. 24.7. 1 Cor. 15.4.”
[2] Protopresbyter Michael
Pomazansky, Orthodox Dogmatic Theology (Platina:
St. Herman of Alaska Brotherhood, 2005), 224; John Theodore Mueller, Christian
Dogmatics (St. Louis: Concordia Publishing House, 1934), 295-298; Joseph Pohle, Soteriology: A Dogmatic Treatise on the
Redemption, 3rd ed., ed. Arthur Preuss (St. Louis, MO: B. Herder Book Co.,
1919), 91ff.
[3]
“Resurrection,” in Gerald
F. Hawthorne, Ralph P. Martin and Daniel G. Reid, ed., Dictionary of Paul and His Letters (Downers Grove: IVP, 1993).
[4] Richard Vines,
Christ a Christians Onely Gain (London, 1660), 226-228.
[5] J.
Hugh Michael, The Epistle of Paul to the
Philippians, ed. James Moffatt, The Moffatt New Testament Commentary (New
York; London: Harper and Brothers Publishers, 1927), 151.
[6] G. F. Hawthorne, Philippians, Word Biblical Commentary,
vol. 43 (Waco, TX: Word, 1983), 197. G. Walter Hansen says, “The power of God
is demonstrated in the life of the believer by the power of the Holy Spirit
(Rom 15:13; 1 Cor 2:4-5). Paul knows by experience that the power of God that
was demonstrated in the resurrection is now demonstrated by the power of the
Spirit in his life and ministry. In contrast to all his attempts to experience
the power of God through strict observance of the law, Paul now knows the power
of God by knowing Christ and the power of his resurrection” (The Letters to the Philippians, The
Pillar New Testament Commentary [Grand Rapids: Eerdmans, 2009], 244).
[7]
Cf. Gordon D. Fee, Paul’s Letter to the Philippians, New
International Commentary on the New Testament (Grand Rapids: Eerdmans, 1995),
331.
[8] Richard Vines,
Christ a Christians Onely Gain, 229.
[9] Thomas
Ridgeley, Commentary on the Larger Catechism, 2 vols. (1855; reprint,
Edmonton, AB Canada: Still Waters Revival Books, 1993), 1:607.
[10] Daniel
Featley, “The Tree of Life Springing Out of the Grave: or Primitiae Sepulchri,”
in Clavis Mystica: A Key Opening Divers Difficult and Mysterious Texts of
Holy Scripture (London, 1636), 172.
[11] I. Howard Marshall, Acts, Tyndale New Testament Commentaries
(Downers Grove: IVP, 1980), 81.
[12] Thomas Case,
Sensuality Dissected; Or, the Epicure’s Motto Opened, Censured, Improved
(London, 1657), 13-15.
[13] John Wallis,
The Resurrection Asserted (Oxford, 1679), 24
[14] Edmund Calamy, “Of
the Resurrection,” in The Morning Exercise Methodized (London, 1659), 583-584.
[15] Francis Cheynell,
The Rise, Growth, and Danger of Socinianisme (London, 1643), 40-42.
[16]
Cheynell,
The Rise, Growth, and Danger of Socinianisme, 41.
[17] Francis Pieper,
Christian Dogmatics, 4 vols. (St. Louis: Concordia Publishing House, 1953),
2:322. Cf. Henry Eyster Jacobs, A Summary of the Christian Faith
(Philadelphia: The United Lutheran Publication House, 1905), 153-154.
[18]
Admittedly, Lutherans do not argue for the communicatio idiomatum in the
locus dealing with Christ’s two states but in locus dealing with
Christ’s person. However, Geerhardus Vos also addresses the Lutherans when
dealing with the nature of Christ’s exaltation and resurrection: “Yes; it must
be material if it will truly remain a body. And as material it must also be
subject to the limitations of matter, circumscribed in space. The conditions
for its movement through space will differ considerably from those that apply
to us, but in principle the relationship is the same. We do not believe with
Lutherans in a ubiquity of the human nature, neither of the soul nor of the
body.” See Geerhardus Vos, Reformed
Dogmatics, ed. Richard B. Gaffin Jr., trans. Richard B. Gaffin Jr., vol. 3
(Bellingham, WA: Lexham Press, 2012–2016), 229.
[19] Thomas
Ridgeley, Commentary on the Larger Catechism, 1:612.
[20]
Paradise is heaven as show in 2Cor. 12:3 (And I know
that this man was caught up into paradise—whether
in the body or out of the body I do not know, God knows—) and Rev. 2:7 (He who
has an ear, let him hear what the Spirit says to the churches. To the one who
conquers I will grant to eat of the tree of life, which is in the paradise of God.’). Lutherans and
Papists believe Christ’s soul went into hell, see Turretin, Institutes of
Elenctic Theology, 2:356-358 (13.15.1-6).
[21] Edmund Calamy, “Of
the Resurrection,” 579-580; cf. the same in Puritan Sermons, 1659-1689: Being
the Morning Exercises at Cripplegate, ed. James Nichols (Wheaton: Richard
Owen Roberts, Publishers, 1981), 5:440.
[22] An
interesting point is made by W. G. T. Shedd, Dogmatic Theology, 2 vols.
3rd ed. (New York: Charles Scribner’s Sons, 1891), 2:278: “As God the Father
raised Christ from the dead, and Christ also raised himself from the dead, so
also God the Father deserted the human nature, and God the Logos also deserted
it.”
[23]
See Richard Gaffin, Resurrection and Redemption: A Study in
Paul’s Soteriology (Phillipsburg, NJ: P&R Publishing Co., 1987), 62ff.
[24]
Turretin explicitly pits the Reformed position against the Socinians on this
question, see Institutes of Elenctic Theology, 2:364ff. (13.17.1ff.).
[25] Edward Reynolds,
An explication of the hundreth and tenth psalme (London, 1642), 523. He
adds another important point related to Christ raising Himself: “it comforteth
us in all other calamities of life which may befall us; hee that raised up
himself from the dead, hath compassion and power to deliver us from all evill,
and to keepe us from falling” (p. 525).
[26] Thomas
Goodwin, The Works of Thomas Goodwin, D.D., Vol. 1 (London, 1681), 401.
Goodwin offers several other reasons as well as the role the Father played. He
also cites the classic Trinitarian rule, Opera Trinitatis ad extra sunt
indivisa (pp. 401-402).
[27] See Ridgeley, 1:614; Turretin, Institutes, 2:364.
[28] Thomas Rees, The Racovian Catechism (London: Printed
for Longman, Hurst, et al., 1818), 362: “…first, that testimonies so few in
number, and so obscure, expressed in figurative language, cannot be opposed to
so many plain testimonies of Scripture,…”
[29] John Murray, Epistle to the Romans, The New
International Commentary on the New Testament (Grand Rapids: Eerdmans,
1959-1965), 1:11.
[30] John Murray, Epistle to the Romans, 1:112
[31]
See LC #38 for a full exposition of this phrase. Thomas Goodwin states the
same, “for it is a sign that he hath satisfied God, for otherwise death would
have held him…” (Works, 1:403).
[32] William
Gouge, A Learned and very Useful Commentary on the Whole Epistle to the Hebrewes
(London, 1655), 222.
[33]
“As the one who through his seduction of Eve first brought death into the
world, and as the one who loves to destroy, the devil stands for death as God
stands for life. But his ‘power of death’ (like his designation as ‘ruler of
this world’ in Jn 12:31; 14:30; 16:11 NASB) is only temporary, until Christ’s
victory over him (Mk 3:27; Lk 11:21-22). Now Christ’s own death has ‘broken his
power’…” R. T. France,
“Hebrews,” in The Expositor’s Bible
Commentary: Hebrews-Revelation, ed. Tremper Longman III and David E.
Garland, rev. ed., vol. 13 (Grand Rapids: Zondervan, 2006), 55-56.
[34] F. F. Bruce, Romans, ed. Leon Morris, Tyndale New
Testament Commentaries (Downers Grove: IVP, 1985), 246.
[35] Thomas
Schreiner, Romans, BECNT (Grand Rapids: Baker Book House, 1998), 244.
[36] Edward Reynolds,
An explication of the hundreth and tenth psalme (London, 1642), 524-525.