§26. Reasons for His rising on the Third Day. (1) Not sooner for else His real death would be denied, nor (2) later; to (a) guard the identity of His body, (b) not to keep His disciples too long in suspense, nor (c) to wait till the witnesses of His death were dispersed, or its memory faded.

The death on the Cross, then, for us has proved seemly and fitting, and its cause has been shewn to be reasonable in every respect; and it may justly be argued that in no other way than by the Cross was it right for the salvation of all to take place. For not even thus—not even on the Cross—did He leave Himself concealed; but far otherwise, while He made creation witness to the presence of its Maker, He suffered not the temple of His body to remain long, but having merely shewn it to be dead, by the contact of death with it, He straightway raised it up on the third day, bearing away, as the mark of victory and the triumph over death, the incorruptibility and impassibility which resulted to His body. 2. For He could, even immediately on death, have raised His body and shewn it alive; but this also the Saviour, in wise foresight, did not do. For one might have said that He had not died at all, or that death had not come into perfect contact with Him, if He had manifested the Resurrection at once. 3. Perhaps, again, had the interval of His dying and rising again been one of two days84    Literally ‘at an even’ [distance], as contrasted with (a) the same day (2, above), (b) the third day (ἐν τριταί& 251· διαστήματι (6, below). ἐν ἴσῳ must therefore be equivalent in sense to δευτεραίου. Possibly the literal sense is ‘[had the Resurrection taken place] at an equal interval between the Death and the [actual day of] the Resurrection.’ only, the glory of His incorruption would have been obscure. So in order that the body might be proved to be dead, the Word tarried yet one intermediate day, and on the third shewed it incorruptible to all. 4. So then, that the death on the Cross might be proved, He raised His body on the third day. 5. But lest, by raising it up when it had remained a long time and been completely corrupted, He should be disbelieved, as though He had exchanged it for some other body—for a man might also from lapse of time distrust what he saw, and forget what had taken place—for this cause He waited not more than three days; nor did He keep long in suspense those whom He had told about the Resurrection: 6. but while the word was still echoing in their ears and their eyes were still expectant and their mind in suspense, and while those who had slain Him were still living on earth, and were on the spot and could witness to the death of the Lord’s body, the Son of God Himself, after an interval of three days, shewed His body, once dead, immortal and incorruptible; and it was made manifest to all that it was not from any natural weakness of the Word that dwelt in it that the body had died, but in order that in it death might be done away by the power of the Saviour.

Πρέπων οὖν ἄρα καὶ ἁρμόζων ὁ ἐν τῷ σταυρῷ γέγονε θάνατος ὑπὲρ ἡμῶν· καὶ ἡ αἰτία τούτου εὔλογος ἐφάνη κατὰ πάντα, καὶ δικαίους ἔχει τοὺς λογισμούς, ὅτι μὴ ἄλλως, ἀλλὰ διὰ τοῦ σταυροῦ ἔδει γενέσθαι τὴν σωτηρίαν τῶν πάντων. Καὶ γὰρ οὐδ' οὕτως ἀφανῆ ἑαυτὸν οὐδὲ ἐν τῷ σταυρῷ ἀφῆκεν· ἀλλὰ κατὰ περιττὸν τὴν μὲν κτίσιν ἐποίει μαρτυρεῖν τὴν τοῦ ἑαυτῆς ∆ημιουργοῦ παρουσίαν, τὸν δὲ ἑαυτοῦ ναὸν τὸ σῶμα οὐκ ἐπὶ πολὺ μένειν ἀνασχόμενος, ἀλλὰ μόνον δείξας νεκρὸν τῇ τοῦ θανάτου πρὸς αὐτὸ συμπλοκῇ, τριταῖον εὐθέως ἀνέστησε, τρόπαια καὶ νίκας κατὰ τοῦ θανάτου φέρων τὴν ἐν τῷ σώματι γενομένην ἀφθαρσίαν καὶ ἀπάθειαν. Ἠδύνατο μὲν γὰρ καὶ παρ' αὐτὰ τοῦ θανάτου τὸ σῶμα διεγεῖραι καὶ πάλιν δεῖξαι ζῶν· ἀλλὰ καὶ τοῦτο καλῶς προϊδὼν ὁ Σωτὴρ οὐ πεποίηκεν. Εἶπε γὰρ ἄν τις μηδόλως αὐτὸ τεθνηκέναι, ἢ μηδὲ τέλεον αὐτοῦ τὸν θάνατον ἐψαυκέναι, εἰ παρ' αὐτὰ τὴν ἀνάστασιν ἦν ἐπι δείξας. Τάχα δὲ καὶ ἐν ἴσῳ τοῦ διαστήματος ὄντος τοῦ τε θανάτου καὶ τῆς ἀναστάσεως, ἄδηλον ἐγίνετο τὸ περὶ τῆς ἀφθαρσίας κλέος. Ὅθεν, ἵνα δειχθῇ νεκρὸν τὸ σῶμα, καὶ μίαν ὑπέμεινε μέσην ὁ Λόγος, καὶ τριταῖον τοῦτο πᾶσιν ἔδειξεν ἄφθαρτον. Ἕνεκα μὲν οὖν τοῦ δειχθῆναι τὸν θάνατον ἐν τῷ σώματι, τριταῖον ἀνέστησε τοῦτο. Ἵνα δὲ μὴ ἐπὶ πολὺ διαμεῖναν καὶ φθαρὲν τέλεον ὕστερον ἀναστήσας ἀπιστηθῇ ὡς οὐκ αὐτὸ ἀλλ' ἕτερον σῶμα φέρων· ἔμελλε γὰρ ἄν τις καὶ διὰ τὸν χρόνον ἀπιστεῖν τῷ φαινομένῳ, καὶ ἐπιλανθάνεσθαι τῶν γενομένων· διὰ τοῦτο οὐ πλείω τῶν τριῶν ἡμερῶν ἠνέσχετο, οὐδὲ ἐπὶ πολὺ τοὺς ἀκούσαντας αὐτοῦ περὶ τῆς ἀναστάσεως παρείλκυσεν· ἀλλ' ἔτι τῶν ἀκοῶν αὐτῶν ἔναυλον ἐχόντων τὸν λόγον, καὶ ἔτι τῶν ὀφθαλμῶν αὐτῶν ἐκδεχομένων, καὶ τῆς διανοίας αὐτῶν ἠρτημένης, καὶ ζώντων ἐπὶ γῆς ἔτι καὶ ἐπὶ τόπων ὄντων τῶν θανατωσάντων, καὶ μαρτύρων τοῦ θανάτου τοῦ κυριακοῦ σώματος, αὐτὸς ὁ τοῦ Θεοῦ Υἱὸς ἐν τριταίῳ διαστή ματι τὸ γενόμενον νεκρὸν σῶμα ἔδειξεν ἀθάνατον καὶ ἄφθαρτον· καὶ ἀνεδείχθη πᾶσιν, ὅτι οὐκ ἀσθενείᾳ φύσεως τοῦ ἐνοικοῦντος Λόγου τέθνηκε τὸ σῶμα, ἀλλ' ἐπὶ τῷ τὸν θάνατον ἐξαφανισθῆναι ἐν αὐτῷ τῇ δυνάμει τοῦ Σωτῆρος.