Certainly when Paul says of the princes of this world that they “crucified the Lord of glory” (1 Cor. 2:8), he means not that he suffered anything, in his divinity, but that Christ, who was rejected and despised, and suffered in the flesh, was likewise God and the Lord of glory. In this way, both the Son of man was in heaven because he was also Christ; and he who, according to the flesh,dwelt as the Son of man on earth, was also God in heaven. For this reason,he is said to have descended from heaven in respect of his divinity, not that his divinity quitted heaven to conceal itself in the prison of the body,but because, although he filled all things, it yet resided in the humanity ofChrist corporeally, that is, naturally, and in an ineffable manner. There is a trite distinction in the schools which I hesitate not to quote. Although the whole Christ is everywhere, yet everything, which is in him is not everywhere. I wish the Schoolmen had duly weighed the force of this sentence, as it would have obviated their absurd fiction of the corporeal presence of Christ. (Inst . IV.17.30)
Such wide varieties of interpreting Christ’s resurrection suggests that these momentous events, on which the history of the race pivots, are not so much a deep mystery, as a conundrum, a blank, in which we can use their imagination to paint or colour, as we see fit. The person of the God – man is forgotten. What happened on the death of Jesus, was not the humiliation or the death of the God – man, but the triumph of human nature over death, without any details, or perhaps, more confusedly, of the triumph of God over death.
Hugh Martin says,
The Divine Spirit does not affirm that His appointment either to his prophetic or His kingly office “glorified” him. But the affirmation is expressly made of His appointment to the sacerdotal office: “God glorified Him to be made an high priest." (Heb. v.5). To inaugurate Him into the office of prophet or of king we read not that the dread solemnity of the Divine oath was had recourse to. “But the Lord hath sworn and will not repent, Thou art a priest for ever, after the order of Melchisedec’ (Psa. cx.4). Four times is this remarkable oracle quoted in terms [i.e. explicitly] in the New Testament.’ (Heb. vi. 16 – 17, vii 20-21, 28., vii.17, vii.21) (Hugh Martin, The Atonement, Knox Press, Edinburgh, 1976, 54.