| Christian Life and Doctrine | April 1965 |
Death’s Prisoners Released
“Thou hast ascended on high, Thou hast led in procession a body of captives.” —Psalm 68:18, Rotherham
THE resurrection of Jesus Christ from the dead is the most momentous event of history. The Master’s faithful followers at the time rejoiced to realize that he was no longer dead, although they needed the assurances they received by the “many infallible proofs” of his resurrection in order to be fully convinced of the outstanding miracle which had taken place. (Acts 1:3) As Israelites, the disciples would know of the many miracles which had been performed in the past on behalf of God’s chosen people. There was the crossing of the Red Sea, and forty years later of the River Jordan. There was the deliverance of Daniel from the mouths of the lions, and the protection of the three young Hebrews in the fiery furnace in which Nebuchadnezzar sought to destroy them. But these miracles of the past, and those performed by Jesus, were eclipsed by the glory that was manifested in the resurrection of their Master.
The vast majority in Jesus’ day did not believe that he was raised from the dead. This is still true. In professed Christian lands the churches are usually filled by throngs which are glad to participate in the services commemorating Jesus’ resurrection, but it is a question as to how many of these really believe in their hearts that such a mighty miracle was performed nearly two thousand years ago. Even in the days of the apostles there were those right within the church of Christ who did not believe that he had been raised from the dead.—I Cor. 15:12-18
Writing to the church at Corinth, Paul said, “I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures: and that he was seen of Cephas, then of the twelve: and after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.”—I Cor. 15:3-8
Then Paul points out to the Corinthian brethren how futile Christian faith and hope would be if Christ were not raised from the dead. He wrote, “If Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and 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 Cor. 15:14-18
It is important to note the emphasis the Scriptures place on the fact that God raised Jesus from the dead. Millions profess to believe that Jesus raised himself from the dead. But the Bible does not teach this. In his Pentecostal sermon Peter said, “Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God raised up, having loosed the pains of death: because it was not possible that he should be holden of it.”—Acts 2:22-24
Issues from Death
David wrote, “He that is our God is the God of salvation; and unto God the Lord belong the issues from death.” (Ps. 68:20) Rotherham translated the last phrase of this text, “escapes from death.” Our Heavenly Father is the God of salvation because in his plan he has provided for escape from death. There could be no salvation for the human race if all were to remain in the sleep of death, so we find that the great theme of salvation set forth in the Word of God is predicated on the assurance that the dead are to be restored to life.
And this is peculiar to the great hope of salvation set forth in the Word of God. Of all the religions in the world, none speaks of a resurrection of the dead except the religion of the Bible. The principal reason for this is that the Bible alone acknowledges and emphasizes the reality of death. All other religions insist that “there is no death.” Naturally, if the dead are more alive than the living, there is no place for the resurrection of the dead.
But Paul presents the matter in its proper light when he explains that if there is no resurrection of the dead then our preaching is vain, and our faith is vain, for this would mean that those who have fallen “asleep in Christ are perished.” Paul saw in the resurrection of Jesus an assurance that the entire plan of God based upon his promises to restore the dead to life would be carried out, so he wrote, “Now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”—I Cor. 15:20-22
A thought somewhat akin to this is expressed by the Apostle Paul in Ephesians 4:8. Quoting from the marginal translation, this text reads concerning Christ, “When he ascended up on high he led a multitude of captives.” This is a quotation from Psalm 68:18, which, according to Rotherham, states that Jesus led “in procession a body of captives.” While the reference in these texts is particularly to Jesus’ exaltation, this is vitally associated with his resurrection, for it was when he was raised from the sleep of death that he was highly exalted to the divine nature, far above every name that is named.—Eph. 1:18-23
The first of these captives in death whom Jesus leads forth are his own body members. Jesus, together with these, is referred to by Paul in the same text, part of which has already been quoted, as “Christ the firstfruits.” That Jesus’ followers are included in the “firstfruits” is confirmed by James, who 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) The firstfruits class is very small in number compared with the multitudes which will be led forth from their captivity in death.—Rev. 7:4; 14:1,3,4
The Old Testament refers to the dead as being “prisoners,” or captives, in death, and their awakening as a release from captivity. (Isa. 49:9; 61:1) After mentioning the death state of the young, the old, the rich, the poor, the rulers, and the wicked in death, Job adds, “There the prisoners rest together.”—Job 3:18
In Ezekiel 16:53 the resurrection is likened to the release of captives, or prisoners. 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. We read, “It shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the Lord.” (Jer. 49:39) These are but some of the vast multitudes who are to be led forth from their captivity in death.
In presenting the order of the resurrection, Paul said, “Christ the firstfruits; afterward they that are [or become] Christ’s at his coming [Greek, presence].” Christ’s presence here referred to is the period of his kingdom, and Paul assures us that he must reign until all enemies are put under his feet, and the great enemy Death destroyed. (I Cor. 15:22-26) It will be during this period that the multitudes who have died in unbelief will be awakened, given a knowledge of the truth concerning Christ, and an opportunity to accept him and live forever as restored humans here on earth.
The Resurrection
Paul said to Felix, a Roman governor, “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.” While the word resurrection is not used in the Old Testament it is assuring to realize how many times the hope of the resurrection is set forth by the use of other language.
We have already noted some of the Old Testament references to the release of those who are held captive in death. Moses referred to the resurrection as a returning from destruction. In prayer to God he said, “Thou turnest man to destruction; and sayest, Return, ye children of men.” (Ps. 90:3) Isaiah employed the same thought in a promise of the resurrection. He wrote, “The ransomed of the Lord [all for whom Christ died] 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.” (Isa. 35:10) This same promise is repeated almost word for word in Isaiah 51:11.
“The Lord killeth, and maketh alive:” prayed Hannah, “he bringeth down to the grave, and bringeth up.” (I Sam. 2:1,6) 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. The Lord said, “They shall come again from the land of the enemy. 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 some of those in death will be awakened, but rather to emphasize the great number, or multitude, of those who are dead and are to be awakened from “the sleep of death.” (Dan. 12:2) They are asleep “in the dust of the earth,” the text reads. This expression reminds us that those to be awakened from death are those upon whom the penalty fell: “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.” Here, again, the dead are said to be in the dust of the earth, sleeping there until the time when, by divine power through Christ, “the earth shall cast out the dead.”—Isa. 26:19
The Just and Unjust
In his speech to Felix, Paul mentioned the resurrection of “the just and unjust” as being set forth “in the Law and in the prophets.” (Acts 24:14) In Hebrews 11:33-35 the resurrection of the just is referred to as “a better resurrection.” Evidently the Old Testament worthies had in mind this better resurrection. We read concerning Moses that he chose to “suffer affliction with the people of God,” rather “than to enjoy the pleasures of sin for a season; esteeming the reproach of [margin, or, for] Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.”—Heb. 11:25,26
The resurrection of both the just and the unjust is 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 [or age lasting] contempt.” The next verse 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
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 on the divine plane. (Rom. 2:7; II Pet. 1:4) For the Ancient Worthies it will be perfect human life here on the earth. There will also be a “great multitude” who will come forth to life on a spiritual plane, and be servants in the spiritual phase of the kingdom.—Rev. 7:9,13-17
All others will come forth to judgment, or, as the Greek text 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 be fully enlightened concerning the issues involved. If they then choose to turn to the Lord and serve him they will live; if they wilfully turn away from him they will die in what the Bible describes 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 has died is not the one which is resurrected. Another is that some in the resurrection will have celestial, or heavenly bodies, and that others 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.”—vs. 38
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 the infant 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 to do the Father’s will. (Rom. 12:1-3) Through the influences of the heavenly promises, these set their “affections,” or mind, on things above, rather than on the things of the earth.—Col. 3:1-3, margin
Thus these disciples of Christ are prepared for a heavenly body, which God will give to them in the resurrection. This heavenly body will be their “own” in the sense that it will be the sort of body which will suit best 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 “corruptible must put on incorruption,” which, for the faithful followers of the Lamb, will be immortality.—I Cor. 15:53; II Cor. 5:14,16,17
Paul’s letter to the church at Corinth is addressed to those who were “sanctified in Christ Jesus, called to be saints.” For this reason he stresses more particularly the resurrection of those who will attain immortality. It is this that he describes as THE resurrection of THE dead, as indicated in the Greek text. However, Paul reminds us that in the resurrection there will also be those who will receive “natural,” or “terrestrial” bodies. The Ancient Worthies will be the first of this class, and their terrestrial bodies will be perfect from the start. They did not come under the influence of spiritual promises. They set their affections upon 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.
The unbelieving, unjust world of mankind certainly have not developed a mind and personality to suit them for a spiritual body. When released from their captivity in death 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 that new day in which they are awakened from the sleep of death, and grasp those opportunities of belief and obedience, will be assisted up the ladder of progress to human perfection. The Prophet Isaiah likens this to traveling over “The way of holiness.”—Isa. 35:8
Divine Power Sufficient
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 names.” (Ps. 147:4) Man, with all his scientific knowledge and instruments cannot do this, but God can. So God, who knows the number and names of all the heavenly bodies in the whole 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
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 Old Testament 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.