Hope of the Resurrection

HGS

(HOPE – according to Webster’s Dictionary – a feeling that what is wanted will happen; desire accompanied by expectation.   In the Bible the meaning of the word hope is akin to the word faith.)

                 While all men agree that all must die in some way or another, for “What man is he that liveth, and not see death?” (Ps 89:48).  Not all agree that dying we live again.  The unbelief and despair of the cry of those who believe that death ends all, offers no peace for those whose hearts are torn by grief.

                Apart from the Biblical revelation, history and archeology indicate belief in some sort of existence after death.  In his Christian View of God and the World, Professor James Orr says that “nearly every tribe and people on the face of the earth, savaged and civilized, has held in some form a belief in a future state of existence”. Few nations or cultures may agree as to the exact nature of immortality, nevertheless, the belief is there.   In what is called “ethnic preparation” in connection with the universal belief of an afterlife, three things attest this faith in man’s survival beyond the grave, to have the monuments to life, the mysterious “Pyramids” built with chambers because of the belief that the dead still lived and revisited their tombs.  Rites and incantations, with food being placed at the graves for the sustenance of those who had died.  In the Egyptian Book of the Dead there are prayers and formulae for the guidance and protection of the deceased in the After-World.

The Hindu yearns for “long life among the gods” – The Buddhist for his four--and twenty heavens – The Babylonian for the “Merciful One among the Gods… who restores the dead to life” – The Persian for the naked body to be “clothed only with the light of Heaven” – The Grecian for survival.  Socrates, who believed in immortality, said as he died, “Bury me, if you can catch me” – The African for a new abode out west, in the way of the setting sun.

As we have seen, the doctrine of immortality is common to almost all cultures and religions.  The resurrection of the body, however, is shared only in Christianity, which is not to be numbered among comparative religions.  Man is not complete without a body.  This is why the New Testament teaches the immortality of human nature as well as the immortality of the soul.  Ancient philosophers believed the latter, but denied the former.  The Jews themselves were bitterly divided upon the question of bodily resurrection (Acts 4:1,2; 17:18,32; 23:6-8; 26:8).

At the outset it must be stated that the Bible does not teach a general resurrection, that is, all the dead whether saved or lost rising at the same time.  Under the inspiration of the Holy Spirit, Paul distinctly taught that “the dead in Christ shall rise first” (1 Thes 4:15,16).  Daniel also hinted at two resurrections (Dan 12:2,13; cf. Job 19:25; 1 Cor 15:52).

In the “rapture” all who died in Christ are to be resurrected, but the rest of the dead, the OT saints, raised after the tribulation, and the wicked dead, who remain in their graves until the setting up of the Great White Throne when they are raised for the ratification of their condemnation (Revelation 20:11-15).  How blessed we are if ours is the prospect of the first resurrection.

There were clear anticipations of resurrection among Old Testament saints.  Job knew that his Redeemer was alive forever more and that even after worms destroyed his original body, that in another he would see God (14:13-15; 19:25-27).  Psalmists and prophets alike declared their belief in a resurrection from among the dead.  They loved to speak of it as an awakening from sleep, and as the completion of the work of God’s hands (Ps 16:9,10; 17:15; 119:73; 138:8; 139:13-16; Isaiah 26:19; Hosea 13:14).

It is in the New Testament, however, that we have the clearest doctrinal statements of our resurrection, and the distinction drawn between “the resurrection of the dead”, and “the resurrection from the dead” or out from among the dead.  Our Lord is explicit upon this point that although there will be a resurrection for all, that it will not be the same resurrection for all (Jn 5:18, 29), as Daniel foreshadowed.  “The resurrection of the just” will be “to everlasting life” and is called “the resurrection of life.”  The second resurrection is referred to as “the resurrection of the unjust”…”to shame and everlasting contempt,” which is also described as “the resurrection of damnation” (Luke 14:14; Hebrews 11:35 – “A better resurrection” is meaningless if there is to be only one general resurrection).

(HOPE – according to Webster’s Dictionary – a feeling that what is wanted will happen; desire accompanied by expectation.   In the Bible the meaning of the word hope is akin to the word faith.)

                While all men agree that all must die in some way or another, for “What man is he that liveth, and not see death?” (Ps 89:48).  Not all agree that dying we live again.  The unbelief and despair of the cry of those who believe that death ends all, offers no peace for those whose hearts are torn by grief.

                Apart from the Biblical revelation, history and archeology indicate belief in some sort of existence after death.  In his Christian View of God and the World, Professor James Orr says that “nearly every tribe and people on the face of the earth, savaged and civilized, has held in some form a belief in a future state of existence”. Few nations or cultures may agree as to the exact nature of immortality, nevertheless, the belief is there.   In what is called “ethnic preparation” in connection with the universal belief of an afterlife, three things attest this faith in man’s survival beyond the grave, to have the monuments to life, the mysterious “Pyramids” built with chambers because of the belief that the dead still lived and revisited their tombs.  Rites and incantations, with food being placed at the graves for the sustenance of those who had died.  In the Egyptian Book of the Dead there are prayers and formulae for the guidance and protection of the deceased in the After-World.

The Hindu yearns for “long life among the gods” – The Buddhist for his four--and twenty heavens – The Babylonian for the “Merciful One among the Gods… who restores the dead to life” – The Persian for the naked body to be “clothed only with the light of Heaven” – The Grecian for survival.  Socrates, who believed in immortality, said as he died, “Bury me, if you can catch me” – The African for a new abode out west, in the way of the setting sun.

As we have seen, the doctrine of immortality is common to almost all cultures and religions.  The resurrection of the body, however, is shared only in Christianity, which is not to be numbered among comparative religions.  Man is not complete without a body.  This is why the New Testament teaches the immortality of human nature as well as the immortality of the soul.  Ancient philosophers believed the latter, but denied the former.  The Jews themselves were bitterly divided upon the question of bodily resurrection (Acts 4:1,2; 17:18,32; 23:6-8; 26:8).

At the outset it must be stated that the Bible does not teach a general resurrection, that is, all the dead whether saved or lost rising at the same time.  Under the inspiration of the Holy Spirit, Paul distinctly taught that “the dead in Christ shall rise first” (1 Thes 4:15,16).  Daniel also hinted at two resurrections (Dan 12:2,13; cf. Job 19:25; 1 Cor 15:52).

In the “rapture” all who died in Christ are to be resurrected, but the rest of the dead, the OT saints, raised after the tribulation, and the wicked dead, who remain in their graves until the setting up of the Great White Throne when they are raised for the ratification of their condemnation (Revelation 20:11-15).  How blessed we are if ours is the prospect of the first resurrection.

There were clear anticipations of resurrection among Old Testament saints.  Job knew that his Redeemer was alive forever more and that even after worms destroyed his original body, that in another he would see God (14:13-15; 19:25-27).  Psalmists and prophets alike declared their belief in a resurrection from among the dead.  They loved to speak of it as an awakening from sleep, and as the completion of the work of God’s hands (Ps 16:9,10; 17:15; 119:73; 138:8; 139:13-16; Isaiah 26:19; Hosea 13:14).

It is in the New Testament, however, that we have the clearest doctrinal statements of our resurrection, and the distinction drawn between “the resurrection of the dead”, and “the resurrection from the dead” or out from among the dead.  Our Lord is explicit upon this point that although there will be a resurrection for all, that it will not be the same resurrection for all (Jn 5:18, 29), as Daniel foreshadowed.  “The resurrection of the just” will be “to everlasting life” and is called “the resurrection of life.”  The second resurrection is referred to as “the resurrection of the unjust”…”to shame and everlasting contempt,” which is also described as “the resurrection of damnation” (Luke 14:14; Hebrews 11:35 – “A better resurrection” is meaningless if there is to be only one general resurrection).

The resurrections recorded in the Old Testament and the gospels were pictures of “the resurrection of the just.”  In His Resurrection, our Lord became “the Firstfruits” which implies and involves the similar resurrection of all who died in Him (Jn  6:6,39,40,44,54; 11:25; 14:19; Rom 6:5,8; 8:11; 1 Cor 6:15; 15; 2 Cor 4:14; 13:4).  But what must not be forgotten is the fact that “the Firstfruits” are not merely a pledge of the glorious harvest, they are also a part of it.  The expression, “resurrection from the dead,” is used 34 times of Christ’s Resurrection, and 15 times of that of His redeemed people.

Christ’s glorious Resurrection, the greatest of Bible miracles, was at once the pledge and pattern of the resurrection of believers.  As Christ, as the Head and Representative of the race, arose from the dead according to His expressed prophecy and purpose (Mt 28:6; Jn: 19-21; 10:18), so in Him all who are saved by His grace will share His triumph over the grave.

Titus 2:11-15: “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people zealous for good works.  Speak these things, exhort and rebuke, with all authority.  Let no one despise you.”

The resurrections recorded in the Old Testament and the gospels were pictures of “the resurrection of the just.”  In His Resurrection, our Lord became “the Firstfruits” which implies and involves the similar resurrection of all who died in Him (Jn  6:6,39,40,44,54; 11:25; 14:19; Rom 6:5,8; 8:11; 1 Cor 6:15; 15; 2 Cor 4:14; 13:4).  But what must not be forgotten is the fact that “the Firstfruits” are not merely a pledge of the glorious harvest, they are also a part of it.  The expression, “resurrection from the dead,” is used 34 times of Christ’s Resurrection, and 15 times of that of His redeemed people.

Christ’s glorious Resurrection, the greatest of Bible miracles, was at once the pledge and pattern of the resurrection of believers.  As Christ, as the Head and Representative of the race, arose from the dead according to His expressed prophecy and purpose (Mt 28:6; Jn: 19-21; 10:18), so in Him all who are saved by His grace will share His triumph over the grave.

Titus 2:11-15: “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people zealous for good works.  Speak these things, exhort and rebuke, with all authority.  Let no one despise you.”