I may now turn to some particular assertions. "The three prophecies quoted (Acts 13:33-3533God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. (Acts 13:33‑35)) in proof of the resurrection of Jesus are simply puerile, and deserve no reply." (Phases, p. 169.) I doubt the application of Acts 13:3333God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. (Acts 13:33) to the resurrection. Raising up Jesus is in the same sense as raising up a deliverer. Why "Thou wilt not leave my soul in hades, nor suffer thy Holy One to see corruption" does not mean resurrection, I do not know. Mr. N. should show us the puerility of it. In reading the psalm (the application of which to Messiah is, in my judgment, incontestable) we have the plainest evidence that it is the resurrection. What should make flesh rest in hope, and lead to the presence of Him in whom is fullness of joy, "and at whose right hand are pleasures for evermore," if it be not the resurrection?
The words themselves also depict it, and that it should take place without His seeing corruption, in the clearest way. Α man's soul not resting in hades, and his body not seeing corruption, can only be by a speedy resurrection. I am aware of the difficulties raised as to Shachath (שׁחת), one of the words here used, but I see nothing in it to shake the certainty of the Septuagint, Vulgate, English, and other translations (maintained by the soundest Hebrew authorities). The context makes the meaning certain, and the whole psalm treats of the humiliation of Jesus in the most beautiful manner possible. The beginning of it is cited by Paul, as containing, among many other psalms, the great leading principle of this humiliation. Though a divine Person, He took upon Him the form of a servant. Messiah takes a place in which He calls Jehovah His Lord, and declares all His delight to be in the godly remnant of Israel.