| Highlights of Dawn | April 1961 |
The Resurrection of the Dead
“If Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” —I Corinthians 15:17,18
ONCE each year the professed Christian world commemorates the resurrection of Jesus Christ from the dead. But how many understand the true significance of this great event in the divine plan? How many realize that the only hope of life beyond the grave is based upon the fact that Jesus was raised from the dead by the power of his Heavenly Father? If this be not so, then even Christians who have died—those who have “fallen asleep in Christ”—have perished, and all who die from henceforth will likewise perish forever.
If it were true that Christian believers perish in death, and are not restored to life in the resurrection, there is surely no hope for unbelievers, and this is what Paul clearly tells us in our text. The resurrection of the dead is thus seen to be a vital necessity in the divine plan for the rescue of fallen man from death. This being so, our Heavenly Father, through his Word, has given us many assurances of his intention, to restore the dead to life.
These assurances are found in both the Old and New Testaments, and in abundance. Addressing Felix, a Roman governor, the Apostle Paul said, “This I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.”—Acts 24:14,15
While the word “resurrection” is not found in the Old Testament, we would expect, from this statement by Paul, to find unquestionable references to this assurance of life beyond the grave. Jesus explained that the hope of the resurrection was implied by Jehovah when speaking to Moses at the burning bush. We quote: “Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living: for all live unto him.”—Luke 20:37,38
Some have mistakenly used this statement by Jesus to prove that Abraham, Isaac, and Jacob are not really dead, but this is not Jesus’ argument. They are dead, and would be quite outside of God’s interest and care except for his plan to restore them to life in the resurrection. They “live unto him” in that he will use his mighty power, in his own due time, to restore them to life. It was for this reason that even after they had fallen asleep in death he considered himself to be their God.
That Prophet
BY FIRM implication the fact of the resurrection was set forth in a prophecy to Moses, when the Lord said, “I will raise them [the Israelites] up a Prophet from among their brethren, like unto thee.” (Deut. 18:18) The Apostle Peter applied this prophecy to Christ, following his second advent, in “the times of restitution of all things.” (Acts 3:19-23) That this Prophet would minister to the Israelites of Moses’ day meant that they would need to be raised from the dead.
In a prayer, Moses acknowledged to God His great purpose to restore the dead to life. We quote: “Thou turnest man to destruction; and sayest, Return, ye children of men.” (Ps. 90:3) Here the word “return” is used to describe the awakening of the dead, and this word is used a number of other times in the Old Testament for the same purpose.
Isaiah 35:10 reads: “The ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.” This same promise is repeated almost word for word in Isaiah 51:11. Jesus ransomed all mankind, and their “return” is from death.
The word “return” is used again by Ezekiel to describe the awakening of the dead. The text is addressed to the Israelites, and reads, “When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to their former estate.”—Ezek. 16:55
“The Lord killeth, and maketh alive:” sang Hannah, “he bringeth down to the grave, and bringeth up.” (I Sam. 2:6,7) This reveals her assurance, even in that ancient period of the judges, that there was to be a resurrection of the dead. Hannah believed that the Lord would not leave the people in sheol, the grave.
And then there is that comforting promise to mothers who have lost their children in death. “They shall come again from the land of the enemy,” the Lord assured, “and there is hope in thine end, saith the Lord, that thy children shall come again to their own border.”—Jer. 31:16,17
From Sleep
DAVID wrote concerning “the sleep of death,” and some of the Old Testament promises liken the resurrection to an awakening from sleep. (Ps. 13:3) The Lord promised Daniel, “Many of them that sleep in the dust of the earth shall awake.” The word “many” is not used here to imply that only a part of those in death will be awakened, but rather to emphasize the great number, actually, the multitude that are dead and are to be awakened from the sleep of death.—Dan. 12:2
They are “sleeping” in “the dust of the earth.” This expression is used to remind us that the ones to be awakened from death are those upon whom fell the penalty, “Dust thou art, and unto dust shalt thou return.” (Gen. 3:19) It is in keeping with Paul’s explanation, “As in Adam all die, even so in Christ shall all be made alive.”—I Cor. 15:22
The Prophet Isaiah wrote, “Thy dead men shall live, … Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” (Isa. 26:19) Here we have the assurance that the awakening of the dead will bring rejoicing, for they are bidden to “awake and sing.”
Prisoners
THE Old Testament refers to the dead as being “prisoners,” held captive in death, and their awakening as a release from captivity. (Ps. 102:20; Isa. 49:9; 61:1) Job, after mentioning the death state of the young, the old, the rich, the poor, the rulers, the wicked—in fact essentially all the varied categories into which the human race is divided, adds, “There [in death] the prisoners rest together.”—Job 3:18
In a promise to Christ, and those who will be associated with him in the future work of restoring the world to life, the Father said, “That thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves.” (Isa. 49:9) In verse 8 of this chapter we are informed that the purpose in calling these prisoners forth from death is that they might “inherit the desolate heritages.” This is a reference to man’s original heritage of the earth, a heritage which was lost and which was left desolate because of original sin.
The wakening of the dead is again likened to the release of captives in the prophecy of Ezekiel 16:53. We quote: “When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them.” The expression, “thy captives,” refers to the Israelites.
We are assured that the Gentiles as well as the Israelites will participate in that glorious future release of the prisoners of death. In Jeremiah 48:47 the Lord says, “I will bring again the captivity of Moab in the latter days.” Of the Ammonites we read, “I will bring again the captivity of the children of Ammon, saith the Lord.” (Jer. 49:6) And the Elamites will also be released from their captivity—“It shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the Lord.”—Jer. 49:39
Leading the Captives
THE Prophet David wrote concerning Jesus, “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord might dwell among them.” (Ps. 68:18) This prophecy is quoted by the Apostle Paul and applied to the resurrection and exaltation of Jesus. (Eph. 4:8) In the marginal translation of Paul’s quotation we are given the thought that Jesus, in his resurrection, became the leader from death of a “multitude of captives.”
Thus in the New Testament Jesus is portrayed to us as the One who leads forth all the prisoners of death from their captivity. When Martha said to Jesus that she knew Lazarus would live again in the resurrection at the “last day,” Jesus replied, “I am the resurrection, and the life.” (John 11:23-25) Martha may well have had in mind the prophecies of the Old Testament stating that the prisoners of death would he released from their captivity in the “latter days,” and Jesus simply explained that he will be the One to release, or lead forth the captives.
This was confirmed by Jesus after his resurrection, when he said to John on the Isle of Patmos, “I am he that liveth, and was dead; and, behold, I am alive forevermore, and have the keys of hell [hades] and of death.” (Rev. 1:18) Jesus purchased these “keys” by his own death, and he will use them to unlock the great prison of death and set its captives free.
The Divine Order
WHEN Paul wrote that in Christ all will be made alive, he added, “But every man in his own order: Christ the firstfruits; afterward they that are [or become] Christ’s at his coming [Greek, ‘presence’].” (I Cor. 15:23) The expression, “Christ the firstfruits,” includes Jesus’ true followers, those who suffer and die with him.
James confirms this. He wrote, “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” (James 1:18) Concerning those who faithfully follow the “Lamb,” we read, “These were redeemed from among men, being the firstfruits unto God and to the Lamb.”—Rev. 14:4
These “firstfruits unto God” are led forth from their captivity in death in the “first resurrection.” Concerning this we read, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”—Rev. 20:6
The fact that the “second death” will have no power over these implies that they receive the reward of immortality. These are the ones who, through “patient continuance in well-doing, seek for glory and honor and immortality, eternal life.” (Rom. 2:7) There is a “great multitude” who will be exalted to the spirit plane of life who will receive something less than immortality. The Scriptures do not refer specifically to the time of their resurrection, but it is reasonable to conclude that it will follow very closely the “first resurrection” of those who will reign with Christ.—Rev. 7:9-17
The Scriptures also refer to a “better resurrection.” (Heb. 11:35) The reference is to those who suffered and died for righteousness’ sake prior to the first advent of Jesus. They “endured” (vs. 27) their severe tests, Paul wrote, “That they might obtain a better resurrection.”
Comparing the reward of these Ancient Worthies in the resurrection with the reward of those who follow the Lamb in this age, Paul wrote, “God having provided some better thing for us, that they without us should not be made perfect.” (Heb. 11:40) The implication here is that these will be raised instantly to human perfection, the “better thing” for Jesus’ followers being that they are raised to “immortality” and to the divine nature.—I Cor. 15:53; II Pet.1:4
Just and Unjust
PAUL explained to Felix that the law and the prophets taught that there would be a resurrection of both the just and the unjust. Apparently the Ancient Worthies had a clear indication of this and strove diligently to be worthy to participate in the resurrection of the just. This to them would be the “better resurrection.”
Both the just and the unjust are mentioned in God’s promise to Daniel. We quote: “Many of them that sleep in the dust of the earth shall awake, some [the just] to everlasting life, and some [the unjust] to shame and everlasting contempt.” The next verse in this prophecy points out that there were to be two classes of the just—“They that be wise [margin, teachers—the church] shall shine as the brightness of the firmament; and they that turn many to righteousness [the Ancient Worthies] as the stars forever and ever.”—Dan. 12:2,3; Matt. 13:43
The “everlasting contempt” to which the unjust are led forth from captivity, is contempt that lasts to a consummation, or until its purpose has been accomplished. We have a more detailed reference to it in Ezekiel 16:48-54. Here the reference is to Gentiles and unjust Israelites when led forth from their captivity in death. But this same prophecy shows that ultimately the “shame” will have accomplished its purpose in that these liberated captives will be brought into covenant relationship with the Lord.—vss. 60-63
Jesus also referred to the resurrection of the just and the unjust, speaking of these two classes as those who have done “good” and others who have done “evil.” (John 5:28,29) “Marvel not at this,” Jesus said, “for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”—Revised Version
The distinction here is between those who receive their full reward immediately upon being awakened from the sleep of death, and those who come forth to judgment. The former includes the faithful of all ages, and the latter the unfaithful. The faithful receive “life.” For the followers of Jesus it will be immortal life. For the “great multitude” it will be mortal life on a spiritual plane. For the Ancient Worthies it will be perfect human life here on the earth.
All others will come forth to judgment, or, as the Greek states it, to a “krisis.” Our English word “crisis” conveys a similar thought. It means that the awakened prisoners of death will be confronted with a crisis, in that if they wish to continue living, and to be restored to human perfection, they will have to accept the provisions of divine grace through Christ, and obey the laws of his kingdom.
It will be a turning point for them. They will, of course, be fully enlightened concerning the issues involved. If they then choose to turn to the Lord and serve him they will live; if they willfully turn away from him they will die in what the Scriptures describe as “the second death.”—Rev. 20:14,15; Acts 3:23
With What Body
THE Apostle Paul raised an important question concerning the resurrection, and answered it. We quote:
“Some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body. … There are … celestial [heavenly] bodies, and bodies terrestrial [earthly]: but the glory of the celestial is one, and the glory of the terrestrial is another. … So also is THE resurrection of THE dead. It is sown in corruption; it is raised in incorruption. … It is sown a natural body; it is raised a spiritual body. There is a natural body [in the resurrection], and there is a spiritual body.”—I Cor. 15:35-44
Certain important points should be noted in Paul’s reasoning. One is that in the resurrection the body that dies is not the one that is resurrected. Another is that some in the resurrection will have celestial, or heavenly bodies, and that some will have terrestrial, or earthly bodies. The Lord is the one who determines this—“God giveth it a body as it hath pleased him, and to every seed his own body.”
The “it” is the “seed,” the “bare” grain that is sown in death. This is the mind, or the personality of the individual. When an infant is born, while it has a brain, it has no mind. The mind is developed by the impressions received upon the brain during life, through the five senses of sight, hearing, smell, taste, and touch. What the mind does with these impressions, how it reacts to them and governs the behavior of the individual is what determines the sort of person it becomes.
Followers of the Master were essentially no different in outlook and behavior than mankind in general until, by God’s providence, they were brought into contact with his Word of truth, and through that Word received the invitation to devote their lives to his service and to run for the “prize of the high calling of God in Christ Jesus.”—Phil. 3:14
Forthwith, these began to meditate on the heavenly promises of God’s Word. Their minds began to be “renewed” as they endeavored to know and do the Father’s will. (Rom. 12:1,2) Through the influences of the heavenly promises these set their affections on things above, rather than on the things of the earth.—Col. 3:1-3
Thus they are prepared for a heavenly body, and in the resurrection God will give them a heavenly body. It will be their “own” body in the sense that it will be the sort of body which will suit the spiritual personality which they have developed. Prior to death, this spiritual personality depends upon a “corrupt” body in which to operate; but, in the resurrection, this “corruption” will put on incorruption,” which, for the faithful followers of the Lamb, will be “immortality.”
Paul’s letter to the church at Corinth is, of course, addressed to those who were “sanctified in Christ Jesus, called to be saints.” For this reason he stresses more particularly the “first resurrection.” It is this that he describes as “THE” resurrection. However, he reminds us that in the resurrection there will also be those who will receive “natural” bodies.
The Ancient Worthies will be the first of this class, and their “natural” bodies will be perfect from the start. The Ancient Worthies did not come under the influence of heavenly promises. They set their affections on the hope of a restored paradise on earth, and by faith saw themselves living in perfection in that paradise. Perfect human bodies will therefore be appropriate for them.
As for all the unbelieving, unjust world of mankind, certainly they have not developed a mind and personality to suit them for a spiritual body. When released from their captivity their appropriate body will not be very unlike the one which died. Their desires, their ambitions, their aims, will find expression through such a body. But those who appreciate the opportunities of the new day in which they are awakened, and grasp those opportunities of belief and obedience, will be assisted up the ladder of progress to human perfection.
Some may wonder how an individual’s thoughts can be restored when the brain in which those thoughts are developed is completely destroyed in death. This is possible only through the almighty power of the Creator. The psalmist wrote concerning him, “He telleth the number of the stars; he calleth them all by their names.” (Ps. 147:4) Man, with all his scientific knowledge and instruments, cannot do this, but the Creator can.
So the God who knows the number and names of all the heavenly bodies in his vast universe will have no difficulty remembering every thought impulse of every human brain that has ever existed, and will reproduce them in the freed prisoners of death to which he will give appropriate bodies. And how wonderfully this will fulfill the statement concerning him, “He healeth the broken in heart, and bindeth up their griefs.”—Ps. 147:3, margin
The Time
PAUL clearly sets forth the time sequence of the resurrection as it relates to those who receive celestial bodies and those who receive terrestrial bodies. We quote, “When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?”—I Cor. 15:54,55
Paul here refers to the promise, “He will swallow up death in victory; and the Lord God will wipe away tears from off all faces.” (Isa. 25:8) He explains that the fulfillment of this wonderful promise must wait until those who are seeking the prize of immortality have all attained—“when this mortal shall have put on immortality.” Then will come the time for the destruction of death itself, which will be accomplished by the releasing of all the prisoners of death, and their restoration to human perfection with the ability to obey God’s law perfectly and live forever.
This is the great objective of the reign of Christ on earth: “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (I Cor. 15:25,26) Thus will be fulfilled the promise of Revelation 21:4—“God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Let us then rejoice that Christ has been raised from the dead, and that it is he who will lead a “multitude of captives” forth from death, even all who have died. This is the hope of every true follower of the Master, and it is our hope for the whole world of mankind.