| Christian Life and Doctrine | April 1971 |
The Resurrection in the Plan of God
“Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.” —I Corinthians 15:58
PAUL’S admonition to be “steadfast” and “unmovable” is one of many of this nature to be found in the Word of God. We are not to be like children, blown about by every wind of doctrine; and we are to take more earnest heed to the things which we have heard, lest at any time we should let them slip. We are not only to stand fast in the faith ourselves, but to contend earnestly for the faith once delivered to the saints, and thus to help others remain “steadfast” and “unmovable.”
On the other hand, we are not to take the position that we have learned all there is to be known about the truth, but to the contrary are to grow in grace and in the knowledge of the Lord. The Christian who is not progressing in his understanding of truth is living beneath his privileges. While adhering closely to the great fundamentals of the truth as we have learned them we should ever realize that “the path of the just is as the shining light, that shineth more and more unto the perfect day.”—Prov. 4:18
Paul’s admonition to be steadfast and unmovable follows his use of that meaningful word “therefore.” This indicates that his admonition is related to the preceding context, and is the logical conclusion of the thoughts presented. In this case the context is the entire fifteenth chapter of I Corinthians. We usually think of this chapter as containing Paul’s outstanding presentation on the subject of the resurrection; and indeed it does. However, in presenting his thoughts on the resurrection Paul associates this basic doctrine of the divine plan with many of the other fundamentals of the truth, and it is to these in their entirety that we are to remain steadfast and unmovable.
In verse 1 of the chapter Paul refers to these doctrines as the “Gospel,” “by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For 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.”—vss. 2-4
Here we have presented what the Bible speaks of as the doctrine of the ransom. Christ died for our sins, and rose again, and it is through this wonderful arrangement that we are “saved.” Surely this makes the teachings concerning Jesus’ death and resurrection most fundamental. A little later in the chapter Paul refers to some in the Corinthian church who did not believe that Jesus had been raised from the dead. To him this was serious unbelief, for it meant that these professed believers were yet in their sins.
Indeed, these did not believe in the resurrection at all. They were like the Sadducees of Jesus’ day. Possibly some who harbored this disbelief, yet appreciated the moral and ethical teachings of Jesus, had associated themselves with the brethren in Corinth. Paul enlarges upon this thought, saying, “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”—gone out of existence forever.
Paul does not follow this negative line of thought too far, but comes quickly to the real foundation for our faith, saying, “But now is Christ risen from the dead, and become the first fruits 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.”—vss. 20-22
The philosophy of the redemption program of the divine plan, as it is centered in Jesus, was never more clearly stated than here. We are reminded that death resulted from Adam’s disobedience, and that through the sacrificial death of Jesus all who died in Adam will be released from condemnation: “as in Adam all die, even so in Christ shall all be made alive.”
Two Groups in the Resurrection
Giving more details concerning the resurrection, Paul continues: “But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming (Greek, “presence”).” (vs. 23) Here clearly stated is the fact of two groups in the resurrection, one following the other. “Christ the firstfruits”—here the expression “firstfruits” refers to Jesus and his faithful followers. James wrote, “Of his own will begat he us with the Word of truth, that we should be a kind of first fruits of his creatures.”—James 1:18
Referring to this same class the Revelator wrote, “These were redeemed from among men, being the first fruits unto God and to the Lamb.” (Rev. 14:4) These are the ones who are called out from the world, and who follow the Lamb whithersoever he goeth. The Lamb symbolism in the Book of Revelation is designed to accent the thought of sacrificial death, and Jesus was indeed led as a lamb to the slaughter; and if we follow him we also will lay down our lives sacrificially. It is faithfulness in sacrifice, following the Lamb whithersoever he goeth, that qualifies us for membership in the first fruits class.
But the resurrection of the first fruits class in what the Bible describes as “the first resurrection” (Rev. 20:4,6) does not complete this basic feature of the divine plan. Paul continues, “Afterward they that are Christ’s at his coming,” or presence. To this he adds, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.”—vss. 23-26
Here Paul clearly shows that the “afterward” resurrection is to be accomplished during the messianic kingdom period. It is not an instantaneous matter, but a feature of the plan of salvation which requires an entire age; and when it is finished, death shall have been destroyed, and all the enemies of God and of righteousness put under foot. When Paul said that as in Adam all die, so all in Christ shall be made alive, he reminds us of the great ransom feature of the divine plan. And now in connection with the “afterward” resurrection he reminds us of restitution, so in his lesson on the resurrection he brings in that wonderful sequence in the divine plan which we often refer to as “ransom and restitution.”
And then Paul reminds us that this will lead to the full reconciliation of the world with God. We quote: “But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” (vss. 27,28) Prior to man’s fall into sin and death, God was “all in all” so far as his human creation was concerned. But there have already been more than six thousand years of rebellion against him and his laws, but by the end of the reign of Christ this rebellion shall have been put down, and sin and death destroyed throughout the earth. This is the glorious consummation of the divine plan.
Paul follows this thought with another logical conclusion in which he emphasizes another fundamental of the divine plan. He does this with a question: “Else [or otherwise] what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?”—vs. 29
Those who are baptized for the dead are the first fruits class who will be associated with Jesus in restoring the dead world to life. Their baptism is into Jesus’ death, as set forth in Romans 6:3-5, which reads, “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
The baptism here referred to is not water immersion, but a burial of one’s will into the will of God through Christ. It is referred to in Revelation 20:4 symbolically as a beheading “for the witness of Jesus, and for the Word of God,” with the assurance that those who participate in these experiences will, in the resurrection, live and reign with Christ a thousand years. The purpose of this thousand-year reign of Christ and his followers is to bless the whole dead world of mankind with health and life. Thus seen, it is clear that our baptism into Jesus Christ is a baptism on behalf of the dead—all the dead.
So Paul’s argument is that if this be not so, if the dead world of mankind are not to be blessed through Jesus and his followers, who lay down their lives sacrificially as he did, and if the sin and death throughout the earth are not to be destroyed, and the human race reconciled to God, then what is the use of anyone being baptized for the dead?
Paul continues that if this be not so, “why stand we in jeopardy every hour?” “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for tomorrow we die.” (vss. 30,32) Much suffering is involved in being baptized into Jesus Christ; suffering with Christ, that is. And it is this privilege of suffering with Christ which leads to the privilege of reigning with him. Other scriptures indicate that this constitutes the church’s share in the sin offering, and what a wonderful share it is in the divine plan of salvation, a salvation that is made possible through the death and resurrection of Jesus.
How Are the Dead Raised?
Paul asks another question to introduce a further important aspect of truth, and answers it: “But some 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. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption; it is sown in dishonor; it is raised in glory; it is sown in weakness; it is raised in power; 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.”—vss. 35-44
In this presentation of truth concerning the resurrection Paul uses several illustrations. He uses grain; the flesh of creatures here on the earth; and the sun, moon, and stars. All these are used to illustrate the fact that in the resurrection there will be more than one kind of body; and, narrowing it down more than this, Paul explains that actually there will be two particular kinds of bodies—the terrestrial or earthly, and the celestial or heavenly.
That which determines what sort of body one will have in the resurrection depends on what is sown in death, the “it” as Paul refers to it, which is a reference to the personality of the one involved, the predominant aspects of the character. To begin with, all humans are earthy. Their minds and affections are set upon the things of the earth. This is not a sin, although the ambitions of fallen humanity are usually associated with things which are more or less out of harmony with God’s righteous laws.
But when one learns about the provision of life that is made for him through the blood of Jesus, and hears and responds to the call to follow in the Master’s footsteps, he is invited to set his affections on things above. (Col. 3:1-3) These are exhorted to be transformed into the image of Christ’s character by renewing their minds through study of the Word of God, and through prayer and faithfulness in doing the Heavenly Father’s will. In keeping with Paul’s illustration we could say that these develop a spiritual mind, which is the “it” that they sow in death.
In the resurrection God will give to these a body in keeping with the sort of “it” which was sown in death; which will be a celestial, or heavenly body. On the other hand, those who go down into death with minds and affections centered on earthly things will, in the resurrection, be given terrestrial or earthly bodies; for there are earthly bodies as well as spiritual bodies in the resurrection.
Thus, in presenting his lesson on the resurrection, Paul reminds us of that great fundamental in the divine plan; namely, the distinction of natures. So far as the earth is concerned, its human inhabitants were created earthly creatures. But they came under condemnation because of sin, and in the great plan of God to rescue them from sin and death some are called from among humans to sacrifice themselves in following Jesus, with the prospect of being exalted to the divine nature with him in the resurrection. How wonderfully simple, and easily understood, is the plan of God as set forth in his precious Word!
The Two Adams
Paul enlarges upon the great truth concerning the distinction of nature by referring to the progenitor of the human race as “the first man Adam,” and to Jesus, who will restore the human race to life, as the “second” or “last” Adam. We quote Paul’s explanation of this point.
“The first man Adam was made a living soul; the last Adam was made a quickening [life-giving] spirit. Howbeit that was not first which was spiritual, but that which is natural; and afterward that which is spiritual. The first Adam is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.”—vss. 46-48
And then to emphasize the great change which will be brought about for the faithful followers of Jesus in the resurrection, Paul adds, “As we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the [rulership phase of] the kingdom of God; neither doth corruption inherit incorruption.”—vss. 49,50
It is interesting to note Paul’s reference to the “last Adam” as being a “quickening,” or life-giving spirit. The first Adam gave life to his progeny, but because of his own sin and consequent imperfection, his progeny have been brought forth condemned and dying. The “last Adam” will also give life to the human race, but because of the merit of his redeeming blood, it will be a life free from condemnation, and those who obey the laws of his kingdom will live forever.
A Mystery
Paul continued: “Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; for this corruptible must put on incorruption, and this mortal must put on immortality.”—vss. 51-53
“We shall not all sleep.” The Bible represents all who have died as being asleep in death, the thought of sleep emphasizing the unconscious state of the dead, and also the hope of an awakening in the resurrection. This applies to the followers of Jesus as well as to mankind in general. Paul speaks of Christians who die as falling asleep in Christ, and he tells us that these have perished unless there is a resurrection of the dead. Speaking of those who saw Jesus after his resurrection, Paul mentions five hundred brethren, and adds that the greater part of these had “fallen asleep.”
The “mystery” which Paul mentioned in connection with the resurrection is that there would be some of the faithful followers of the Master who would not sleep in death; that the moment of their death would also be the moment of their change from mortality to immortality. The time for this mystery to become operative is at the end of the age, which the apostle associates with the sounding of a trumpet, a trumpet being symbolic of an important message which would go forth at that time, a message concerning the return of our Lord, a great work of harvest, which, when complete, would see the “wheat” shining forth as the sun in the kingdom of their Father.—Matt. 13:43
To the Thessalonian brethren Paul wrote, “This we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep.” (I Thess. 4:15, RSV) Here we are told that with the return of Christ those followers of the Master who, throughout the age, had fallen asleep in death, would be resurrected and exalted to glory, honor, and immortality; and that those who remained alive would still be here on earth to be exalted later.
These are the ones who, when they have finished their course in death, do not sleep in death but are changed “in a moment, in the twinkling of an eye.” There is always a reason for God’s ways. In this case those who remain here for a time after our Lord’s return participate in the great harvest work which brings the Gospel Age to a close. Indeed, they prove their worthiness of high exaltation in the kingdom by their faithfulness in this work, which is one of proclaiming the glorious Gospel of the kingdom.
We find another reference to this “mystery” in Revelation 14:13, which reads, “Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” It is the faithful saints of the Gospel Age who die “in the Lord,” and in this text we are informed that from a certain time in the age—from henceforth—while these will rest from their labors, they will continue with their work. Obviously these are the ones who do not sleep in death, but are instantly changed to be with their Lord in heavenly glory.
The Time Element
In setting forth the glorious truths concerning the resurrection and related doctrines of the divine plan Paul has made it clear that two classes are involved—“Christ the firstfruits” and “afterward” they that are Christ’s at, or during his presence. As we have noted, Paul has also made it clear that the firstfruits class will be spiritual, or heavenly—that in the resurrection those composing this class will be exalted to glory with Jesus, and to immortality. On the other hand, the “afterward” class will be mankind in general who will be restored to human life on earth, and given an opportunity to attain health and everlasting life.
And now the apostle becomes more specific with respect to the time element involved in the resurrection of these two classes. He writes: “So 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?” (vss. 54,55) Notice the two words, “when” and “then.” The thought clearly is that “when” the spiritual class is completed, and the last one to make up this class has been exalted to immortality, “then” will come the fulfillment of those Old Testament promises concerning death being swallowed in victory.—Isa. 25:8
The context of this wonderful promise concerning the destruction of death and the wiping away of tears from all faces shows that this takes place during the kingdom reign of Christ, the kingdom being symbolized in verse 6 as a “mountain” in which the Lord of hosts will make a feast of fat things unto all people. Verse 9 of the same prophecy represents the people saying in response to the blessings of the kingdom, “Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.”
In a sermon by the Apostle Peter concerning the work of Christ following his return, he said there would be “times of restitution of all things,” and adds that God had foretold this by the mouth of all his holy prophets since the world began. The brief quotation we have made from Isaiah’s prophecy is one of these promises of restitution, and Paul quoted it and explained that this great feature of the divine plan follows the completion of the first fruits class. This is the “when” of this wonderful feature of the divine plan.
The sting of death will then be removed, and the grave will no longer be victorious over the condemned race of mankind. Meanwhile, and by faith, we now have “the victory through our Lord Jesus Christ.” (I Cor. 15:57) How blessed it is to know that while laying down our lives sacrificially, being baptized for the dead world of mankind, we have a standing of life before God through our Lord Jesus Christ.
These then—all the precious truths of the divine plan which Paul sets forth in connection with his affirmation of the resurrection of the dead—are the great truths to which we are to remain “steadfast and unmovable.” It is because of these precious fundamentals of the truth that we are inspired always to be “abounding in the work of the Lord.” And then we have that wonderful assurance that our labor in the Lord is not vain. We may not now see much of any results, but if through our faithfulness in laying down our lives in divine service, we prove worthy of exaltation to glory with Christ, and to immortality, the results of our efforts will truly be wonderful, especially when we realize that in the kingdom we will have the blessed privilege of restoring the dead world of mankind to health and life as humans here on earth.