THE OLDEST REGULAR BAPTIST CHURCH IN THE SOUTH

 Recently I had the privilege of speaking with Marshall Blalock, pastor of the First Baptist Church in Charleston, SC. I had long been wanting to make contact with the church, both for it's history as a church, and because it was the founding member of the Charleston Baptist Association, which was the  southern most association of the Regular Baptists. It was instrumental in the formation of the Southern Baptist Convention, along with the Sandy Creek Baptist Association, which was Separate Baptist.

We discussed the beginnings of the church, which was founded in September 1682 in Kittery Maine, under the sponsorship of First Baptist Church in Boston. In 1696, twenty eight members, along with the pastor, William Screven, left Maine for South Carolina. Why such a long move? During this time, Maine was part of Massachusetts, which was controlled by the Puritans. The Puritans were highly Reformed, and escorted Screven and some of his followers to the edge of town, and told to never return. The persecution of Baptists by the Reformed churches evidently did not stop when they left Europe.

Marshall and I discussed the differences between being "Reformed" and those who were Regular Baptists. Before I even asked his position, it was clear that he made a distinction between Baptists who were calvinistic and the Reformed Calvinism of the State Churches. He agreed with my assessment (without my even asking) that the notion of regeneration before faith, covenant theology and sacramentalism cannot in any meaningful sense, be hitched to the Baptists. Bro. Marshall is a Calvinist, yet it is not something he wears on his sleeves, and his church only requires adherence to the Baptist Faith and Message.

Marshall told me all about Oliver Hart, and how he went to preach at the Presbyterian Church. Hart preached against infant baptism and their mode of sprinkling. The Presbyterians evidently did not like it, and told him to never come back, and Marshall and I both laughed. I told him how I had helped a Methodist church pulling out of the United Methodists, and of baptizing them before I could celebrate the Lord's Supper with them, and he jokingly sent me the "Oliver Hart Achievement Award".

It is interesting to note that FBC Charleston was sending out evangelists and missionaries long before the Anti Mission controversy of the 1830's, as well as participating in the Triennial Convention of 1814 without so much as a peep from detractors. Why was there no opposition and why the opposition years later?

What a refreshing time I had speaking with Marshall! He is a humble man, doing great things. The church recently bought 70 acres outside of town in order for their Christian school to grow, as First Baptist is landlocked in the Old Town of Charleston.

Though we disagreed on some things, it was definitely refreshing to have a conversation with a Baptist who was calvinistic, who understands the difference between being Reformed and Baptist. Marshall's story of Oliver Hart proves that calvinistic Baptists of the past had no qualms about challenging the "Reformed" churches, nor did they prefer an affinity to Presbyterians over other Baptists. We would do well, if such were the case today.

Beliefs about the Afterlife (LXXXV)

"You are all sons of light and sons of the day. 

We are not of the night nor of darkness." 

(I Thess. 5: 5 nkjv)

"For you were once darkness, 

but now you are light in the Lord. 

Walk as children of light 

(Eph. 5: 8 nkjv)

In this chapter we continue our study of how the body of Christ was glorified, following his resurrection, and how the resurrected saints will have a glorious body like their Lord and Savior. The above texts tell us that believers are "sons of light" and "sons of the day." In the Greek of the first passage it is "sons" (huios) and not "children" of the light. However, in the latter passage it is "children" (teknon). Sons of light is to be connected with "sons of the resurrection." 

"Sons" speaks of mature or perfected children and this is what believers will become in the day when they are glorified and perfected. But, they are now "children" because begotten of God (the Greek word for children denoting one born of a father). They are begotten children of light because "God is light and in Him is no darkness at all." (I John 1: 5 nkjv) God "lives in unapproachable light." ( 1 Tim 6:16 ) The Psalmist also said - “you are clothed with honor and majesty, wrapped in light as with a garment.” (Ps 104:1)

They are begotten children of the divine light which is God by faith as Jesus said: “While you have the light, believe in the light, that you may become sons of light.” (John 12: 36 nkjv) He also said: "Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” (John 8: 12 nkjv) John also testified of Christ and his being not only "the way" and "the truth" (John 14: 6) but also "the life" and his "life was the light of men." (John 1: 4)

Believers possess spiritual and eternal life now and so possess light now. But, this is true only in their hearts and minds, in their spirits, but not yet in their physical bodies, nor yet as fully as they will in eternity. Not till the resurrection and glorification of believers will they be superlatively the "sons of light," both literally and symbolically. God is light and this is literally true and yet light is also a symbol of the manifold dimensions of light. Notice these words of the Lord Jesus:

“But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!" (Matt. 6: 23 nkjv)

The eye is the means of receiving light and thereby being good for the whole body. But, what some people call light is actually darkness. So testified the prophet Isaiah, saying - "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isa. 5: 20 kjv)

In the age to come the eye of the body will be superlatively great and so the whole body will then be full of light. 

So, what good comes from light? Seeing is the foremost thing that people think of when contemplating this question. But, much other good comes from it than merely that. Light illuminates. Without it we would be in darkness and would be ignorant of many things. But light also means "energy." Light is power. In the Book of Genesis, on the first day of creation, the record says that God created "light" by saying "let there be light." But, the sun and stars were not created until later. Obviously, to me, this is because "light" that was created on the first day signified "energy." God created mass and then energy, the two things that are the stuff of the cosmos. 

Light rules and light is the source of life and growth. We see this in photosynthesis wherein plants receive particles of light (photons) and use them as an energy source to sustain life. Also, we read of the sun that God created that it "rules" the day. The light that will radiate from the resurrected and glorified saints, to my mind, will likewise be reviving and a means of ruling. Recall also from an earlier chapter where we spoke of the white stone that will be given to the glorified saints and how I connected it to the Urim and Thummin that the Hebrew priests used to divine the will of God. Those Urim and Thummin stones were also called "lights." Also, God the Father, who is Light, is declared to be "the Father of lights." (Jam. 1: 17) So too will the saints, as sons of God, be a begetter of lights. Paul says that the Christians in his day did "shine like lights in the world" (Phil. 2: 15). Of course, that is a simile for he uses the word "like." But, behind the simile is a literal truth. 

That light is energy or power is further seen from that text in Habakkuk where we read of the "rays" or "horns" radiating from the hands of the Lord is connected with "power." We know that photons from the sun not only give energy to plants and other things, but that it heats things. (See Psa. 19: 6; Jam. 1: 11)

So, in summation, we may say that the radiating of light from the glorified bodies of the saints will be for glory, for beauty, for communication, for healing, for vivification, for illumination (or imparting knowledge), for divining the will and mind of God, etc. As plants and animals, yea, all living things, feed off of light and its rays, so too will the ongoing human race feed off the light of God, the light of the Lamb of God, and the light of the resurrected and glorified saints. It will also as stated be a means of saints communicating with each other. To be clothed with light means more than the fact that saints will glow or shine. To think that it simply means that saints will glow like a glow worm does not thrill me, but it does thrill me to think that it involves more than what pertains to bodily appearance. 

So, for the saints to shine, or to emanate light and beauty, is also connected with emanating power. That light is connected with power in the context of resurrection and glorification is seen from these words of Paul from that great resurrection chapter: "It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power." (I Cor. 15: 43 nkjv) We also see this fact in the words describing the glorified body of Christ on the holy mount of transfiguration by Peter, who said that scene manifested not only the glory of the body of Christ, but also his "power and coming." (II Peter 1: 16-18) His body radiated power. Further, the mighty angels are simply called "powers" (Eph. 3: 10; Col. 1: 16). This will also be true of the glorified saints who will become powerful beings and emanate power as well as light. About the extent of that power we will have more to say later.

Glorification of the Elect

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." (Rom. 8: 29-30 kjv)

"When Christ who is your life appears, then you also will appear with him in glory." (Col. 3: 4 kjv)

"For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering." (Heb. 2: 10 kjv)

"The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." (Rom. 8: 16-18 kjv)

The above texts affirm that glorification of the body is an integral part of the resurrection of the saints. The glorification of the soul and spirit, however, is begun in time when a sinner is born of God and as he lives the Christian life. That is clear from the following words of the apostle Paul:

"And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." (II Cor. 3: 18 kjv)

Notice again a truth we saw earlier, i.e. that there are degrees of glory. Notice also how transformation of the soul and spirit, of the character, proceeds in linear progression by "beholding the glory of the Lord."  The transformation of the body, however, will occur in an instant, "in the twinkling of an eye" (I Cor. 15: 52). 

Involved in this final glorification of the body will be to make the body to radiate light and all that light represents. So we read where Christ said - "The just shall shine as the sun in the kingdom of their Father." (Matt. 13: 43) The prophet Daniel said the same thing:

“Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.” (Daniel 12:3, NASB)

In the scene on the holy mount of transfiguration, we are informed that Moses and Elijah also appeared in glorious attire, radiating light in addition to Christ. Meyer's commentary says this radiating of glory and light involves "the idea of a sublime display of majestic splendor." Others point out that the implication is that the light of the saints is now hidden, as the sun is by the clouds, but in the day when Christ returns they will burst forth in their full glory. That is true. 

Also, the idea of "shining" or being a "star" is used metaphorically by people today when they want to express how someone performed something extremely well, or "stand out" above others, or when they are impressive in appearance or action. So, we call famous movie actors "stars." Certainly the saints will shine in this sense as well as literally shining. People who shine are people who are vibrant, charismatic, and full of life, who have faces that shine with joy and gladness.

The sum of what we have seen thus far is that glorification of the resurrected body involves becoming light, so that light radiates from the saints. One purpose of that light is to greatly enhance the appearance of the saints, that is, to beautify them. We see this fact further proven by these words of the apostle Paul: 

"Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." (Eph. 5: 25-27 nkjv) 

This is clear to the point. Why is the assembly (church) of the redeemed "glorious"? It is because the members of that assembly have been perfected in body and spirit, there being no defects, no "spot or wrinkle" nor "any such thing." Some might object and say 1) Christ still had his wounds and scars in his resurrected body, and 2) some inferior marks on the bodies of believers are memorials and what is integral to people's memory of those persons. To these objections we respond with these words.

First, the wounds of Christ are deliberately left on the body of Christ because they bring glory and praise rather than take away glory. Second, the same may well be true with the bodies of the saints. It may well be true also that glorified saints, like angels, may take on different bodily shapes and appearances, like "shape shifters" in science fiction movies about aliens on other worlds (as in the Star Trek series or movies). Paul said Satan was able to change his appearance. The saints no doubt will be able to do so also, to some extent. For the most part however the saints will have no spots, no scars, no ugliness or defect of any kind. Even people today, in this mortal life, are able to change their appearances in various ways, through exercise and losing weight, by makeup, by attire, etc. Also, every person changes his or her appearance as he or she ages, so that each looks different at birth, at middle age, at old age. Perhaps the saints will be able to change their appearances in a similar way and yet instantly. 

Clearly glorification involves perfection. (Eph. 4: 13; Phil. 3: 12) Though perfection is sought after and progressed towards, it is never fully attained in this life. Certainly the body is not perfect for it experiences sickness and death. 

Thomas Aquinas, had the following points about the glorified body of Christ, affirming that resurrected bodies will have four basic qualities, or powers (See here): 

 

Impassibility – Like the Risen Lord, those who rise in him will be “impassible,” or incapable of suffering. Although our bodies are subject to aches, pains, decay, and death in this life, they will be free from all suffering and death in the life to come. St. Paul says of the risen body, “It is sown corruptible; it is raised incorruptible” (1 Corinthians 15:42). 

 

Subtlety – After the Resurrection, Jesus could pass through the enclosed tomb and through the locked doors of the Upper Room, but he could also eat food and be touched by the Apostle Thomas (John 20:19 – 29; Luke 24:36 – 43). Our risen bodies will be the same kind of spiritualized matter as the body of Jesus. 

 

Agility – The Risen Lord appeared and disappeared at will, seemingly unconstrained by the ordinary laws of nature (Luke 24:31, 36). In the same way, we can conclude that each glorified body will be under the complete control of the glorified soul. 

 

Clarity – The risen body of Jesus is resplendent with the brightness, or clarity, of his glory. This glory was seen most obviously at the Transfiguration, when Jesus gave his disciples a brief glimpse of his radiant glory. In the same way, Jesus says, “the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43).

Beliefs about the Afterlife (LXXXIV)

In this chapter we want to continue to contemplate the post resurrection body of Christ, when it was glorified and became superhuman and divine. We ended the previous chapter showing how the glory of Christ in his inner person was veiled by his flesh, by his body of humiliation, but often broke through the veil so that many witnessed that internal invisible glory that radiated from his body, or outward appearance, and became visible so that many saw it and bore witness to it. So we read where the apostle John says of the incarnate Christ "we beheld his glory, the glory as of the only begotten of the Father." (John 1: 14) We also stated that the many miracles of Christ manifested this glory. So John records: "This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him." (John 2: 11)

Also, one of the times when the apostle John witnessed that divine glory was when Christ appeared on the mountain of transfiguration (probably Mt. Tabor) along with Elijah and Moses. With John were the apostles Peter and James. That experience is found in all three synoptic gospels. We will begin by noting what Matthew and Luke record.

Glorious Body & Mt. of Transfiguration

"27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. 28 “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, “Arise, and do not be afraid.” 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” (Matt. 16: 27-28; 17: 1-9 nkjv)

Luke gives this account:

"And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him." (Luke 9: 29-32)

In this experience the inner circle of apostles (Peter, James, and John) beheld a glorified Jesus in his entire person, including his physical body. The face of Christ radiated light and beauty, in a superior manner to Moses who also experienced a change in his appearance when he saw God on Mt. Sinai. Paul spoke of Moses and the "glory of his countenance" (II Cor. 3: 7). Notice how the word "glory" is mentioned several times in the two accounts of the transfiguration given above. When he manifested his glory by the miracles he did, there was no glory emanating from his physical body. Not so, however, with the glory being seen on the mount of transfiguration. Particularly did the "face" or "countenance" of Christ emanate glory and was transfigured. So too will the faces of the resurrected and glorified saints radiate glory, but about that we will have more to say later. If the faces are drastically altered following glorification, how will saints recognize each other? On that question we will have more to say later also.

As we will see from Peter's testimony about the mount of transfiguration experience, the glory they saw was the glory that will be revealed in Christ when he comes back the second time. It includes a picture of his glorified body. But, how could it be a picture of his resurrected and glorified body prior to his death? Well, again, omnipotence answers the question. The fact is, the glorification of the body of Christ did not entirely depend on his bodily resurrection. Yes, his glorification did not occur till his resurrection, but there was nothing to keep him from demonstrating that glory even before his death and resurrection. The fact is, the body of Christ while on the mount was not a body of humiliation but a body of glory. Notice what the apostle Peter wrote about it later after the resurrection and ascension of Christ.

"For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." (II Peter 1: 16-18 kjv)

So, this testimony of Peter answers a difficult question. Many stumble at the statement of Christ that says "there be some standing here who will not taste of death till they see the Son of man coming in his kingdom and in his glory" (paraphrase). Peter, James, and John are the ones who did see it seven days later on the mount. Peter confirms this view by saying that they were eye witnesses to "the power and coming of our Lord Jesus Christ" when they "were with him in the holy mount." And, of course, as we will see, the apostle John saw it further when on the isle of Patmos and seeing the glorified risen Lord and all that is connected with his glorious second coming. 

The human body of Christ appeared in glory on the mount and this was prior to his resurrection, ascension, and glorification of his body. It was a preview given to those three apostles. So, what was different about the body of Christ when on the mount? 

Well, for one, it was "transfigured," meaning it did not look like his body of humiliation. Nor will our glorified bodies look like our bodies of humiliation. So then, how will we recognize each other? We will save answering that question till later. But, as we said before, several of his disciples did not at first recognize Jesus after his resurrection, but did later recognize him when he revealed himself to them. To ascertain what all is involved in a body becoming "glorious" we must first define "glory." 

Defining Glory

The Hebrew word for "glory" is kābôd, and means “weight” and therefore the “worth” of something. So today we speak of someone whose word “carries weight.” When we mean that something is highly valued or important we said it is "weighty." The Greek word is "doxa" (or dokeo) although it is spelled differently depending on what case is the word, and whether it is a verb, noun, or adjective. Glory is a word that may be either a noun or verb and when used as an adjective is rendered as "glorious." The word "glorification" is also another form of the basic root word. This word is not used in the KJV but the Revised version has it in the words of I Corinthians 2: 7 in the words "decreed before the ages for our glorification" (and where the KJV rather says "for our glory"). In that text the Greek word "doxan" is a noun and either "glory" or "glorification" works. We do have the past tense "glorified" in several passages, often as an aorist tense, often of what has already occurred. 

The Hebrew word, denoting something of weight, is seen in this text from the apostle Paul: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17 kjv) Notice how "eternal" (or infinite) "weight" is connected with "glory." The words "of glory" are a genitive and is probably a possessive genitive meaning "eternal weight belonging to glory." These words also indicate that there are degrees of glory. So we read of "great glory" (Matt. 24: 30), "exceed in glory" (II Cor. 3: 9), "full of glory" (I Peter 1: 8), "the glory that excels" (II Cor. 3: 10), "who being the brightness of His glory and the express image of His person" (Heb. 1: 3).

In the preceding chapter we gave some synonyms for "glory," such as illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. But, these give little detail as to the ways in which the body of Christ and resurrected saints will be different. For me to say that a body is glorious, what does that mean? That it involves radiant beauty is quite evident. But, beautiful in what way? In answering such questions let us notice a few of the many places where the word glory is used in the new testament and make some comments thereon.

"Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory." (Matt. 4: 8 nkjv)

So what is meant by the glory of the kingdoms of the world? That it includes their greatness, beauty, excellence, importance, etc., is quite evident. 

"Solomon in all his glory" (Matt. 6: 29) Again, this would include his greatness, his riches, his excellence, his beauty and adornment, his high status, etc. 

“Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward." (Matt. 6: 2)

Here "glory" means praise, or what is praiseworthy, admirable, attractive, etc. This is clearly the meaning in these words: "But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering." (I Cor. 11: 15) The meaning of glory here is that a woman's hair is what enhances her outer beauty and what she takes pride in. It is what is praiseworthy in her appearance. 

“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels." (Luke 9: 26)

This text is interesting in that it seems to affirm that the Father and Son and the holy angels have their own glory. As we have seen there are degrees of glory. There are also kinds of glory as we have observed in the previous chapter when we cited Paul's words about there being one glory of the sun, and of the moon, and how "one star differs from another star in glory." So Paul wrote:

"There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory." (I Cor. 15: 40-41 nkjv)

Obviously the glory of these various entities was visible and part of the "bodies" of each. The glories of these bodies are not veiled or hidden from view. Doubtless the glory of these bodies is connected with their pleasing appearance or their beauty. So too, as I have said before in earlier chapters, there will be nothing ugly in appearance for the glorified bodies of the resurrected saints. It seems to me that the glory of the various bodies mentioned in the above text is connected with light or radiance. We call the celestial bodies "luminous" for that reason. So, does that mean that the bodies of the saints will glow like angels when angels appear in bodily forms? If so, what is so great about having a glowing body?

That radiating light is part of the glory of the celestial bodies is evident. It is also true of the glorified body of Christ as we saw from the scene on the holy mount of transfiguration. But, notice also how Christ is described when he appeared to the apostle Paul on the road to Damascus: “And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus." (Acts 22: 11) By the "glory" of that light is meant the beauty, magnificence, of that light. Also, the glory of light lies in its power to dispel darkness. It is glorious in its effects. So we read:

“God, who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4: 6)

Light not only dispels darkness, it also illuminates, and this is what the glorious body of Christ and of the saints will do. It will be a means of communication. Even today we send information via light in the form of fiber optic cables. Perhaps in a greater way the saints will not simply shine like stars in their glorified bodies but will also use that light to communicate with other saints or with the citizens of the ongoing race on the new earth. I believe this truth is an idea involved in these words of the Psalmist: "For with you is the fountain of life; in your light we see light." (Psa. 36: 9)

The apostle Paul wrote this about the resurrection bodies of saints:

"It is sown in dishonor, it shall rise in glory." (I Cor. 15: 43)

From this verse we see how honor is part of glory. Dishonor is the antonym of glory. So, honor must be included in what it means to rise in glory. So, what does it mean to rise in honor? It certainly includes dignity. In fact, as we have seen, glorious beings are called "dignities." (II Peter 2: 10; Jude 1:8) There will be nothing in the appearance of the risen and glorified saints that show them to be inferior, or lowly, but only what shows them to be superior beings. There will therefore be no lack of self esteem among the saints. Their appearance will signify their stateliness, nobility, majesty, and their superiority. 

Christ in his glorified body appears to John about A.D. 95 and the apostle describes him in these words:

"12 Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13 and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; 15 His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; 16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength." (Rev. 1: 12-16 nkjv) 

There is some debate among Christians as to how much of this vision of the risen and glorified Christ is literal and how much, if any, is merely figurative. That at least some of it is literal none can deny. Was the voice literal? Yes. Was the appearing of "the Son of Man" literal? Yes. Was he literally clothed? Yes. The only problem that some have with taking it all literally is the fact that John sees "a sharp two-edged sword" going out of his mouth. However, I am sure that it was not a literal sword of steel, but that the words Christ speaks takes that shape. Psalm 64:3 says, "who whet their tongues like swords, who aim bitter words like arrows." Doubtless John saw a sword coming forth from the mouth of the Lord but it was both literal and yet metaphoric. It testified to the fact that the Apocalypse of Christ will involve his decreeing justice to be rendered against the wicked. 

Notice the description of the glorious body of Christ in the above text. He was gloriously attired. His hair was white as snow. This is how Daniel saw the one he called "the Ancient of Days." (Daniel 7: 9) That is literal but it also is significant of the supreme wisdom of God and of the Lord Jesus Christ. Notice also that his feet were like "fine brass." Again, this is literal and expressive of his ability to trample down the wicked. Notice too that his countenance or face shined "like the sun in its strength." All this helps describe what it means for the body to be glorified. This also makes us to recall a verse from the prophet Habakkuk concerning the glory of the Deity.

"God came from Teman, The Holy One from Mount Paran. Selah His glory covered the heavens, And the earth was full of His praise. His brightness was like the light; He had rays ('horns' kjv) flashing from His hand, And there His power was hidden." (Hab. 3: 3-4 nkjv)

Notice the word glory connected with light. No doubt that this is a description of Lord God, in the person of the glorified incarnate Son, emanating light rays from his hands in the day of judgment.The context shows this to be true, for it adds these words:

"Before Him went pestilence, And fever followed at His feet. 6 He stood and measured the earth; He looked and startled the nations. And the everlasting mountains were scattered, The perpetual hills bowed. His ways are everlasting. 7 I saw the tents of Cushan in affliction; The curtains of the land of Midian trembled. 8 O Lord, were You displeased with the rivers, Was Your anger against the rivers, Was Your wrath against the sea, That You rode on Your horses, Your chariots of salvation? 9 Your bow was made quite ready; Oaths were sworn over Your arrows. Selah You divided the earth with rivers." (vss. 5-8)

The various kinds of destruction and tribulation described above are the result of the wrath of the Lord and is what we see coming to be in the Book of Revelation. 

In the next chapter we will continue our look at what is involved in the body of Christ and his resurrected people being glorious.

SOMEBODY'S IN TROUBLE

 Recently, I discovered another primitive sect of Baptists in northern Alabama. They are officially titled the Towns Creek Association of United Baptists of the Primitive Faith and Order, founded in 1870. I had not known of any United Baptists that far south until recently. They were formed from churches out of the Will's Creek Association, which was founded in 1836.

Of course,as a historian, I always want to see articles of faith, especially the originals if there has been any change.The main thing I look for is the article on election, or predestination, or atonement. The Towns Creek article on the subject reads as follows:

"We believe in the doctrine of election by grace in Christ, and that God according to His foreknowledge, purpose and grace, chose His people in Christ, before the foundation of the world, thru sanctification of the Spirit and belief of the Truth. (article 6) and "We believe the saints will persevere in and be preserved by grace and never finally fall away nor be lost." (article 7)

Now let's compare this to the Wills Creek article on the same subject, which states:

"God working all things after the counsel of His own will, and all His works from the beginning being known unto Him, of course all that the Father hath given to Christ, through sanctification of the Holy Spirit, and belief of the truth will come unto Him, so that none of them will finally be lost." (article 8)

Both Wills Creek and Towns Creek taught/teach general atonement. If you have followed mine and Stephen's articles of the Eastern District Association of Primitive Baptists, you'll certainly notice that both of these articles share something in common with the Eastern PB association articles, which is the statement "through sanctification of the Spirit, and belief of the truth."  This phrase seems to be the "code word" for general atonement beliefs. The Eastern District PB's came out of the Mulberry Gap Association of United Baptists. All three associations mention the statement above, along with foreknowledge (from the beginning being known to Him). This (to me) seems to support the idea of corporate election, as those who are chosen are those who "believe the Truth". It definitely rules out any notion that someone could be saved without hearing the gospel. The Wills Creek article seems more calvinistic to me than the Towns Creek. Perhaps this was an example where there was a mixture of Regulars and Separates,as it does seem more deterministic, yet there is no "certain number" clause, but neither is there any mention of perseverance. If this was the case, then the churches that came out of it to help from the Towns Creek Association, seems to have toned it down further. Wills Creek was formed at the height of the missionary/anti missionary split.

Any historian of Baptist history knows that United Baptists came about as an attempt to unite the Regular and Separate Baptists. There are now two kinds of Uniteds, both of which are general provisionist, one holding to eternal security, the other being totally Arminian. This seems to show that the Uniteds were not always a "mixture" of Regulars and Separates, as much as it was a recognition and acceptance of each others baptisms, ordinations, and church status. It seems that most associations kept their distinctive theologies. Many, such as the Mulberry Gap and Old Bethlehem associations have an article that specifically states the general nature of the atonement.This would also seem to show that the Separates had total Arminians within their camp. This would beg the question as to why are there no totally Calvinist Uniteds? Of course my theory is that the more Calvinistic Uniteds either became Primitive Baptists and dropped their tolerance of general provisionist Baptists, as they may have viewed them to be more in sympathy with missions, or took up the with the Missionary Baptists if they fell on that side of the issue. The Uniteds could still operate under the "United" banner, as there were still two distinct views which were tolerated.

So what are the current practices of Towns Creek? Have they changed over time? It's really hard to tell. The Uniteds were always "tolerant" of things like music, Sunday Schools, revivals and missionary support, although against "boards". Today, Towns Creek practices all those things, but still rejects boards. However, their members send support as individual families to various missionaries. The signs on their churches do not even say "United" they simply say "Baptist". However, they do love acapella singing and practice it often. One elder I spoke with told me his church had a piano, but he can't even remember the last time it was played. The other churches use it unashamedly. One thing all Uniteds have in common is the "mourner's bench" where people pray when they feel burdened or seek salvation, as all Uniteds give an invitation at the end of preaching. They practice foot washing as well. One practice that was new to me, is that of "setting aside" of someone who wished to join, unless it is through baptism. This practice states that one is "set aside" not becoming a member until some time has passed to prove you will be faithful. Preaching is done extemporaneously, like most other primitive groups, and may involve two or more preachers at any one service.

Since Towns Creek is only about an hour and 20 minutes away, I decided to visit one of the churches. The first thing I noticed, was there were plenty of younger people. That is encouraging. Like the Primitives, they practice family integrated worship. Summer is the "revival" season, and each church has a week long revival, so the association has a revival going on somewhere for about 8 weeks straight. I had watched some of their videos before visiting. Throughout all the services I kept hearing the phrase "somebody's in trouble."  It didn't take long for me to realize this was their way saying someone was under conviction, and they hung in the balance. I like the term. I heard testimonies of how when someone came to Christ for salvation, how they had been miserable, couldn't sleep, some fighting Him, yet realizing if they died without Him, they were doomed. At the end of the service, the preacher said once again, "for the last few weeks, I have known that somebody's in trouble. You don't have to be, but you are." Then he gave an invitation, and two precious souls responded, and are candidates for baptism. Are you in trouble? If you don't know Him, you are. We are all in trouble before coming to Jesus. A savior rescues folks who are in trouble. If you are a sinner, you are in trouble. I know I was. What about you?  If not, then sleep well for Jesus said "I have not come to call the righteous but sinners to repentance." However, if you are not righteous, and in trouble, call on Him and be saved!

Beliefs about the Afterlife (LXXXIII)

In the previous two chapters we have given further evidence from the new testament that there is a resurrection of the dead. We have seen how the NT, through the apostle Paul chiefly, affirmed that the resurrection of the crucified body of Jesus Christ was an example of both resurrection and glorification. His resurrection and glorification tells us something of the nature of that stupendous transformation. It was indeed amazing and remarkable that he appeared after his resurrection in the same body that was beaten and flogged with stripes, scarred and wounded, by the Roman soldiers. It was the same body, but yet was not the same body, a seeming paradox. But, more on that as we proceed. It will likewise be the same with "the sons of the resurrection." His resurrection was "the firstfruits" of the resurrection of the righteous dead.

Bodily Transformation

"For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform ('change' kjv) our lowly body that it may be conformed to ('fashioned like' kjv) His glorious body, according to the working by which He is able even to subdue all things to Himself." (Phil. 3: 20-21 nkjv)

This is a good text to complete our look at those new testament texts have to say about the resurrection of the dead, especially of the righteous; It is also a good text to introduce our deeper study of First Corinthians chapter fifteen. 

This text affirms that the resurrection of the righteous dead will occur when Christ comes again, and that believers in Christ "eagerly wait" ("look for" kjv) for him to come and to transform their mortal bodies and to repay them for all their labors on behalf of him, his people, and his kingdom. 

The text also affirms that the bodies of the risen saints will be transformed so as to be like the resurrected and glorified body of the Lord Jesus Christ. So, it is very important for us to discern what the scriptures say about the risen body of the Lord, about what changes occurred to his physical being.

The resurrection of the righteous dead, or the rapture and translation of the bodies of living saints, will involve a transformation or transfiguration. The Greek word for "transform" is "metaschēmatisei" ("shall change" kjv) and "conformed" is from the Greek word "symmorphon" ("fashioned like unto" kjv). The former word literally means "change the schematic." The latter word has the Greek root word "morph" which means to change the shape and appearance. 

There are several words in the new testament that are closely related, perhaps being even synonyms. Further, we must distinguish between transforming our minds, or thinking, or souls, or spirits, and transforming our bodies. The former is under consideration in this passage:

"And be not conformed (syschēmatizesthe) to this world: but be ye transformed (metamorphousthe) by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom. 12: 2 kjv)

All these words denote a change in the form (morphe), shape, essence, substance, state or condition, etc. 

Transform (metaschematizo from metá = exchange or change of place or condition plus schematízo, meaning to form, from schema meaning shape, outward form or fashion, the form that is seen) so that the compound word means to change the outward form or appearance of something, or too alter the outward appearance (sometimes in such a way so as to deceive or to feign to be what one is not; see II Cor. 11: 13-15)

Bodily transforming or transfiguring is seen today in people who have had drastic changes in their bodies, such as occurs in facial plastic surgery. It also occurs when actors are given "make up" and other means to disguise their natural appearance so as to look like another person. 

Said one commentator (See here) citing Greek scholar Kenneth Wuest:

"Wuest explains that metaschematizo means "to change one’s outward expression by assuming from the outside an expression that does not proceed from nor is it representative of one’s true inner nature.” The word “masquerade” is an exact English translation."

In other words, the outward appearance of the physical bodies of saints will be transformed and transfigured so that they do not look as they did prior to being resurrected. The words or concept are used in a negative way when used to refer to Satan and his ability to give a false appearance. So we read: 

"For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." (II Cor. 11: 13-15 kjv)

Thus, we see how the idea of being "transformed" is how one appears to others. Some translations use the words "disguised" or "masqueraded" for their appearance because the transformation of Satan's appearance is not his actual form or state. Also, the transformation of the ministers of Satan in the above text does not seem to be so much in their physical appearance or bodily features as in their personas, or faces, and in what they say and do and in how they present themselves. 

However, the resurrected body of Christ was not a disguise, for his outward appearance was a reflection or image of what he was inwardly. That is not the case with Satan, false ministers, nor with actors. Hence we get the wise proverb that warns "looks can be deceiving." In other words, things are not always as they seem to be. In the above passage the word "false" and "deceitful" are used to describe the changing of appearances of Satan and his ministers. 

The text affirms that the "angels of light" have their proper appearance, as do those who are "ministers of righteousness."  On that we may have more to say later. Other verses that allude to how people are able to change their appearances, in a way of disguise, are these:

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward." (Matt. 6: 16 nkjv)

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. “Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness." (Matt. 23: 27-28 nkjv)

The transformation of the risen body of the Lord, however, was no fake or superficial transfiguration, no masquerade or disguise. The outward glorified body was an outward expression of Christ' inner glory and beauty. So it will be with the risen saints.

Another verse that is a companion text to Philippians 3: 21 are these words of the apostle John:

"Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is." (I John 3: 2 nkjv)

The bodies of the risen saints will be transformed and conformed to the glorious body of the Lord Jesus Christ and so they will be like him in body as well as in soul or spirit. 

In discussing "what we shall be" as far as our resurrected body is concerned, we do not have a detailed description. The best description is in first Corinthians chapter fifteen, a passage we have yet to examine in detail, but even with that chapter to help us, we are still left with many questions about the nature of the resurrected and glorified bodies of the saints. So, the apostle says "it has not yet been revealed what we shall be," meaning it has not yet been fully revealed. Certainly Paul revealed much about what we shall be in that chapter. John does say that "we know" some things about it, saying "we shall be like him." So, as previously stated, the more we can discover about the risen and glorified body of the Lord Jesus the more we can know about the risen and glorified bodies of saints.

What is the definition of "glory" (noun) or "glorious" (adjective)? Some of the better synonyms for "glorious" are illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. It is from the Greek word for "glory" which is "doxa." W.E. Vine says of this word: "primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory;" hence, of angelic powers, in respect of their state as commanding recognition, "dignities," 2 Pe 2: 10; Jud 1: 8." 

In first Corinthians chapter fifteen Paul will speak of "glory" in regard to the resurrected bodies of the saints and speaks of how "one star differs from another star in glory" and says "so also is the resurrection." He also says there is the sun's glory, the moon's glory, etc. So, how does one star excel another star in glory? It is in the star's brightness, or what is called "magnitude." It involves degrees of brilliance, or effulgence, or radiance (shining forth). The glory of these celestial bodies resides in their magnificence, splendour, and beauty. 

In our opening text the apostle Paul draws out a distinction between "our body of humiliation" ("vile body" kjv) and Christ's "body of glory" (glorious body). This is quite interesting and needs to be further unpacked. First, it implies that the glorified body is no longer a humble, lowly, inferior, or debased body, but an exalted, superior, lofty body. 

The text leads me to ask 1) did Christ have a body of humiliation? 2) Did Adam have such a body before he sinned? 3) What constitutes or characterizes a body of humiliation? 

In his commentary on this passage Albert Barnes wrote:

"The original words, which are rendered here as "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation, that this body, so subject to infirmities and sicknesses, will be changed."

Dr. Barnes seems to suggest that Adam when created did not have a humble body. He thinks that sin made the body of Adam (and ours too) a humiliated body and that it being weak, sickly, and mortal was a result not of original creation but of sin. No doubt the entrance of sin humiliated the body first given to Adam. But, that is not to say that his original body is as lofty as the body that the saints will have after the resurrection. Further, Christ had a humble body, though it was without sin. Christ got tired in his body, and so did Adam no doubt prior to his sin. But, that was natural. Resurrected bodies, however, will not tire. Of that we will have more to say later. In the text "OUR bodies of humiliation" excludes Christ for it is contrasted with his "body of glory." However, when one looks at that famous passage in Philippians about the humiliation of the Son of God in becoming human, he may well see how Christ did have a humble body, albeit not as lowly as those bodies which have become sinful. Notice the text:

"Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross." (2: 5-8 nkjv)

Is this not taking on a humble human body? Yes, not humbled by sin, yet humbled because he was made in "the likeness of sinful flesh." But, more on that shortly. Yet, to be in "the form of God" and then to be in "the form of a slave," and to be "in human likeness," or "in the appearance as a human," is to take on a body of humiliation. The text plainly says "he humbled himself," and thus had, like we do, sin excepted, a body of humiliation.

Jesus also had his body of humiliation. However, his body of humiliation is not in every respect like the body of humiliation of fallen sinners. The body of Christ, during his lifetime, and prior to his death and resurrection, was not sinful, corrupt, nor experiencing the effects of sin. He was without sin and his body was more like the body of Adam before Adam sinned. So, can we call the body of Adam as it came from the hand of God a body of humiliation? Answer: Yes and No. It was a natural body and not a supernatural body. It was however without sin or defect. But, when he sinned his body changed, and became utterly debased and lowly, in humiliation. 

Paul says that the sinless body of Christ was nevertheless "in the likeness of sinful flesh." Said he:

"For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh." (Rom. 8: 3 niv)

If his body was in the likeness of sinful flesh, then his body was a body of humiliation, at least in appearance. This body became a body of glory however when he came forth from the grave and ascended to the Father. His body was not glorious prior to his resurrection. His body was not superior to any other man, except that it was without sin and not growing old and perishing. If a superior body has no ugliness, then it certainly was not superior for he was not a handsome man (even though pictures of Christ show him to be so). Isaiah said of him: "...he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." (Isa. 53: 2 kjv) 

It is to me a valid inference to believe that Christ, in his resurrected and glorified body was no longer ugly but only a picture of beauty. This is perhaps why many of his disciples did not recognize him after his resurrection. He appeared to Mary Magdalene and at first she thought he was the gardener (Jhn. 20: 11-20). He appeared to the two disciples on the road to Emmaus. During their walk and conversation they did not recognize him, but when he broke bread for them they knew that it was the Lord (Lk 24:13-35).

So, though more negatives are involved in the bodies of humiliation of sinful humans, yet Christ himself may be said to have a body of humiliation because he was human and because he was made in the likeness of sinful flesh. In many ways we see how the internal glory of the person of Christ, as the eternally begotten Son of God, was veiled by his human flesh. Notice this text:

"For he was crucified in weakness, but lives by the power of God. For we also are weak in him, but in dealing with you we will live with him by the power of God." (II Cor. 13: 4 esv)

That weakness was part of his body of humiliation. Notice in this text and in the preceding one (where he says "He is able even to subdue all things to Himself") how both ascribe the resurrection and glorification of the bodies of the saints to the omnipotence of God ("by the power of God") which reminds us of the words of Christ to the Sadducees "you err not knowing the power of God." 

The power of the Son of God, the power of divinity, was veiled, like his inner glory, by his weak human body. Nevertheless, as we will see, there were times when this glory and power were unveiled as it were. Notice this text:

"And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth." (John 1: 14 Young's Literal Translation)

The glory of God was in Christ, just as the Shekinah glory (or presence) was in the tabernacle (or tent). The tabernacle was a temporary house for God until the Temple was built. Peter and other Hebrews used it to typify the human body. Peter said of his coming death - "shortly I must put off this my tabernacle" (II Peter 1: 14 kjv). Paul also wrote the following (a verse we analyzed in earlier chapters on the intermediate state):

"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." (II C0r. 5: 1 kjv)

The outside of the tabernacle was quite dull and drab. The curtains which surrounded the structure were made of goats' hair, which is not very attractive. The tent was covered with ram skins dyed red, and over that was a covering of badger skins. (See Jeremiah 10: 9) The real beauty was on the inside of the tent, with the fine fabric for veils, the golden furniture, etc. So too with the Lord Jesus Christ in his incarnate state, in his body of humiliation. Every miracle he performed was a manifestation of his divine glory and broke through the veil. Every precious word he spoke was also a case where the glory shined through the veil of his flesh. Also, on the mount of transfiguration it broke through in a great way. In "Christ the Glory of God" by Ligonier ministries, we have these good words (See here emphasis mine):

"After all, did not the Son of God veil His glory when He took on human flesh? If we are talking about the revelation of divine glory as blindingly pure light, then the answer is yes. Apart from Peter, James, and John at the transfiguration, no one who saw Christ during His earthly ministry saw the light of divine glory (Matt. 17:1–2). Yet while Jesus veiled the light of His glory, He did exercise other divine attributes such as His sovereignty over creation when He calmed the storm (Mark 4:35–41). Since we have also seen that God’s glory is in one sense the summation of His attributes, anytime Jesus exercised divine attributes, people saw something of the divine glory."

John Wesley understood this when he wrote in his famous Christmas song “Hark! the Herald Angels Sing” the line that says “Veiled in flesh the Godhead see.”

Said the great C.H. Spurgeon in his sermon "The True Tabernacle, and Its Glory of Grace and Peace":

“We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” In Jesus Christ all the attributes of God are to be seen; veiled, but yet verily there. You have only to read the gospels, and to look with willing eyes, and you shall behold in Christ all that can possibly be seen of God. It is veiled in human flesh, as it must be; for the glory of God is not to be seen by us absolutely; it is toned down to these dim eyes of ours; but the Godhead is there, the perfect Godhead in union with the perfect manhood of Christ Jesus our Lord, to whom be glory for ever and ever."

In our next chapter we will continue our look at the changes that occurred to the body of Christ after he was resurrected and glorified. This will also entail a more detailed definition of the meaning of "glory." 

Beliefs about the Afterlife (LXXXII)

In this chapter we will continue to examine how the new testament scriptures affirm the doctrine of the resurrection of the bodies (that have even become dust and ashes) of both the righteous and the wicked. We will look at some other texts before our analysis of First Corinthians chapter fifteen, which is the most detailed account of the resurrection of the body. We will also look at what the bible says about the final glorification of the saints when they are resurrected. We will begin with those other new testament texts that affirm the doctrine of the resurrection of believers at the second coming of Christ. But first let us notice these words of the apostle in that great chapter on the resurrection.

"If in this life only we have hope in Christ, we are of all men the most pitiable." (I Cor. 15: 19 nkjv)

This was said in the context of Paul's elaborate homily on the doctrine of a bodily resurrection. If there is no life after death, no resurrection of the dead, then Christians are deluded and cling to a false hope. That is the apostle's firm assertive conclusion. Further he reasons, saying that they who deny a bodily resurrection ought to become hedonists and do whatever feels good, if there is no physical existence in the afterlife; And if no physical retribution in the afterlife also. So Paul says: "If, in the manner of men, I have fought with beasts at Ephesus, what advantage is it to me? If the dead do not rise, “Let us eat and drink, for tomorrow we die!” (I Cor. 15: 32 nkjv)

Thankfully however Christ was raised from the dead by the omnipotence of the Deity (by the Father, Spirit, and by himself as the Son of God) and thus produced "a good hope through grace." (II Thess. 2: 16) By the resurrection we have a living hope rather than a dead hope. So testified the apostle Peter:

"Blessed be the God and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead." (I Peter 1: 3 nkjv)

A slightly better translation would be "a hope living through the resurrection." Without "the resurrection of Jesus Christ from the dead," without him being "the resurrection and the life," without "the power of his resurrection," the Christian hope would be dead, and his life for Christ would be vain, useless, false, and of no lasting benefit. The entire Christian faith rests on the truth of Christ's resurrection and of the resurrection of the Christian dead at his second coming.

Other NT Texts

"But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you." (Rom. 8: 11 nkjv)

The bodily resurrection of Christ not only proves that there is resurrection of the physically dead but also guarantees the resurrection of the righteous dead to glory, immortality, and eternal life. Notice how clear is the statement about bodily resurrection. The apostle says "will also give life to your mortal bodies," and such language cannot be understood figuratively but only literally. Following the resurrection their bodies will no longer be mortal but immortal and immutably so. In the same chapter Paul also says:

"And more than that, we ourselves, though we possess the Spirit as a foretaste and pledge of the glorious future, yet we ourselves inwardly sigh, as we wait and long for open recognition (adoption kjv) as sons through the deliverance (redemption kjv) of our bodies." (Rom. 8: 23 Weymouth)

The resurrection of the dead mortal bodies of believers, though they have become dust and ashes, will be their redemption or deliverance, the price for it being paid by the death of Christ, by his blood. Redemption is an ongoing process. Redemption begins with the Redeemer, or kinsman redeemer, paying the price for the redemption of a relative who has become a prisoner, or slave, or captive, after a ransom being paid. After this comes the actual deliverance from that condition and in the salvation of a sinner this effect of paying the ransom begins with the salvation of the soul or spirit and then is completed in the resurrection of that sinner. So, redemption is complete in that the price has been paid, but it is not complete because the deliverance ensuing is not realized fully in body and spirit. 

Wrote the apostle Paul, the one who said so much about the resurrection of the dead:

"Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead." (II Cor. 1: 9 nkjv)

The faith of the Christian cannot be divorced from his belief in "God who raised the dead." In both testaments, it was part and parcel of that faith. So we read of the faith of Abraham:

"By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, “In Isaac your seed shall be called,” concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense." (Heb. 11: 17-19 nkjv)

Abraham determined to kill Isaac, his only begotten son, though it tested his faith, because he believed that though he slew Isaac, God would raise Isaac up from the dead and in this he foreshadowed the death and resurrection of Christ. It was also the faith of godly Hannah, the mother of Samuel the prophet, who confessed her faith in God who raises the dead, saying:

“The Lord kills and makes alive; He brings down to the grave and brings up. The Lord makes poor and makes rich; He brings low and lifts up." (I Sam. 2: 6-7 nkjv)

The apostle Paul says further:

"knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you." (Vs. 14)

The resurrection of Jesus Christ, and the glorification of his human body, was both a picture and a guarantee of the resurrection and glorification of the bodies, yea, of the entire person, of the chosen and called. This text, along with others we have cited from the new testament, state that the resurrection of saints is yet future, that it will occur when Christ comes again. Yet, one group of professing Christians in the time of the apostles contended that the resurrection had already occurred. Wrote the apostle Paul:

"And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some." (II Tim. 2: 17-18 nkjv) 

Commentators give various possible meanings to the belief of Hymenaeus and Philetus as respects the resurrection. Some say that they believed in a spiritual resurrection, that is, that they believed Christians are resurrected spiritually or symbolically when they are baptized in water. I think, however, that they may have had the idea that the resurrection of Christ was the only resurrection. They may have also thought that the resurrection of "many bodies of the saints" who arose after Christ was raised (Matt. 27: 52) was that resurrection which is already past. It may be that these two erring brothers were like some in the church of Thessalonica who thought that the coming of the Lord had already occurred. Paul wrote of them saying:

"Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come." (II Thess. 2: 1-2 niv) 

Repaid At The Resurrection

"And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (Luke 14: 14 nkjv)

This is a wonderful thought; God is going to repay (recompense kjv) believers on the resurrection day for all their labors for Christ and for his kingdom. The "they" who "cannot repay you" are the poor, the maimed, the lame, the blind, people who were helped by believers in Jesus. Christians do not, like worldly sinners, only help those who they think will return the favor, but help those who cannot repay them for their help. But, Jesus assures his people that God will repay them for every good deed they did and for every time they were a help to others. That grand payday occurs when Christ returns and raises the dead. A verse we cited in the previous chapter from the sayings of Christ agree with this. Recall that he said - "those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment." (John 5: 29)

It is also similar to another time where we have this exchange between Peter and the Lord Jesus:

"Then Peter said, “See, we have left all and followed You.” So He said to them, “Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life.” (Luke 18: 28-30 nkjv)

Believers who help others do get many rewards in their lives, but yet the full reward for all their labors will occur when they are resurrected and receive their "full reward" and "inherit all things." When that happens they will surely say "it was worth it all." 

“And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. I am the Alpha and the Omega, the Beginning and the End, the First and the Last.” (Rev. 22: 12-13 nkjv)

So, we may say with the apostle Paul - "your labors are not in vain in the Lord" (I Cor. 15: 58). This was said in the context of the resurrection of the righteous dead. He also said these words to the Hebrews:

"For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister." (Heb. 6: 10)

God will forever reward his people for their "work and labor of love" that they have shown to others, especially "to the saints." We saw this earlier when we mentioned the judgment of the sheep and goat nations and how the sheep nations were blessed to enter the kingdom of God and new heavens and earth for having kindly treated the brothers of the Lord Jesus Christ. In sum we say to all those who weary themselves in serving the needs of the people of God - "Cast not away therefore your confidence, which hath great recompense of reward." (Hebrews 10:35) The time to receive this great reward is in the time of the resurrection from the dead. Another text that affirms this is found in the book that details the second coming of the Lord. In the Apocalypse of Christ we read:

"The nations were angry, and Your wrath has come, And the time of the dead, that they should be judged, And that You should reward Your servants the prophets and the saints, And those who fear Your name, small and great, And should destroy those who destroy the earth.” (Rev. 11: 18 nkjv)

This rewarding of the servants of the Lord occurs at "the time of the dead." And, a great reward it is! 

Beliefs about the Afterlife (LXXXI)

In this chapter we will continue to establish the fact of the resurrection of the dead from the new testament scriptures. We have already seen how it was clearly taught in the old testament, though it was denied by the Sadducees and by the Greeks and Gentiles. We have also seen how the scriptures teach that the Messiah, Jesus the Christ, was raised from the dead, and how he was the first to rise from the dead, never to die again, and that his resurrection proves the proposition that there is a resurrection of the dead. It is a fundamental doctrine of the Christian faith. Wrote Paul:

"Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits." (Heb. 6: 1-3 nkjv)

Here the apostle affirms that the doctrine "of the resurrection of the dead" is an "elementary principle" and a "foundation" of the teachings of Christ. The apostle John says that "Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son." (II John 1:9 nkjv)

Though it is not known whether the genitive doctrine "of" Christ always means doctrine concerning Christ (thus dealing with what is called "Christology") or doctrine taught by Christ, nevertheless I think it is true that whoever denies the resurrection of Christ and of the dead "does not have God," neither "the Father" or "the Son." In the above text it is obvious that the "elementary" or "foundational" "principles" "of the doctrine" includes the things enumerated above. One of those things has to do with the "resurrection of the dead." Further, there is no Greek preposition "ek" (or "ex") in the text, and so it deals with both the resurrection of the righteous and of the wicked. When the resurrection of the righteous dead are strictly in view it is resurrection "out from among" the dead, but when both righteous and wicked are in view it should be resurrection "of" the dead. More accurate translations make this distinction.

It is also evident that the enumerated doctrines deal with soteriology (doctrine of salvation) and eschatology (doctrine of last things) and also with Christian initiation and ritual. When a person becomes a Christian these doctrines form the ABC's of the Christian religion. That is not to say that a novice understands all that is embraced in soteriology or eschatology, etc., but he at least understand the foundational principles of these areas of bible doctrine. 

New Testament Teaching

"Now Martha said to Jesus, “Lord, if You had been here, my brother would not have died. But even now I know that whatever You ask of God, God will give You.” Jesus said to her, “Your brother will rise again.” Martha said to Him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11: 21-26 nkjv)

Martha was in league with the Pharisees in her belief of the resurrection of the dead. She believed the old testament texts which we cited in the previous chapter that affirmed it. Christ then tells her how he is "the resurrection and the life," an amazing testimony. Notice the present tense "I am," rather than "I will be." For this reason, he assures Martha that he can raise the dead at any time he pleases. In other words, Lazarus does not need to wait till the last day to be raised from the dead. However, the resurrection of Lazarus was not of the same kind as that which will occur on the last day, or of the "better resurrection" when he shall never die. 

When will the righteous dead be raised? "The last day," says Martha. Further, Christ agrees with this. He said on another occasion:

“This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” (John 6: 39-40 nkjv; see also verses 44 and 54)

This affirmation overthrows the view of many who believe in a pre-tribulation coming of Christ (along with the rapture and resurrection of the righteous dead), for they teach that seven years follow this resurrection before the end of the present age, thus making the resurrection to not occur on the last day, but seven years before the last day.

Jesus himself taught the doctrine of the resurrection and even enlarged upon it, either in his teaching while on earth, or in his teaching through the apostles. So, let us notice additional texts where Christ asserts the resurrection of both righteous and unrighteous.

"Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." (John 5: 28-29 nkjv) 

Here Christ, like Daniel, speaks of both the resurrection of the righteous (those who have done good) and the unrighteous (those who have done evil). Again, this cannot be a spiritual resurrection (which occurs in being converted) for this was what was already stated in verse twenty five and in the above it involves the resurrection of physical bodies which "are in the graves." 

Some who believe that the righteous and the wicked will be raised simultaneously in one general resurrection will argue that it is in the same "hour" that those in the graves come forth. But, this is not a good or cogent argument. Notice how the word "hour" is used in verse twenty five, which all admit has reference to a spiritual resurrection in conversion.

“Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live." (nkjv)

Notice how "hour" is not the same hour for all who are converted. The hour Paul was raised from spiritual death is not the same hour Christians today are raised from spiritual death. Comparing verse 28 (physical resurrection) with verse 25 (spiritual resurrection) we see how "and now is" is absent from the affirmation about physical resurrection on the last day.

Another new testament text which affirms the resurrection of all men, both of the righteous and of the unrighteous is this text:

"I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust." (Acts 24: 15 nkjv)

So, this is what the prophet Daniel affirmed, what Christ affirmed, and what the apostle Paul affirmed in the above words. By the pronoun "they" he means those Jews who were not of the Sadducees. 

The Out Resurrection

"Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead. Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus." (Phil. 3: 8-14 nkjv)

J. R. Graves, in his book "Seven Dispensations," said (emphasis mine): 

"In all passages which refer to the indiscriminate resurrection of the dead it is "en anastasis ton nekron," the resurrection of the dead; but when the resurrection of the righteous is alluded to, it is "ex ton nekron," the resurrection from or out of the dead. That the preposition from is never used when the resurrection of the wicked is spoken of. I refer the reader to Acts 17: 23; 23: 6; 24: 21; I Cor. 15: 12, 13, 21, 42."

"Sometimes the preposition ex is prefixed to resurrection, when referring to the resurrection of Christ and believers, but never of that of sinners."

Graves said the following about the text at the heading:

"This is a conclusive passage. Paul gave as a reason why he was so willing to labor and suffer for Christ: "if by any means I may attain the resurrection out from among the dead."

"He could not have referred to a general resurrection here, since he could not possibly escape that, but this special resurrection of the just, so as to enjoy its peculiar blessedness; for "blessed and holy is he that hath part in the first resurrection, for over such the second death hath no power," clearly implying that it will have power over all who rise in the second and last." 

"Paul labored with his eye constantly upon this coming event-i.e., a resurrection from out of the dead-that he might be among those who had part in the "first resurrection."

All this is absolutely correct. Paul is expecting to be in the resurrection of the just and the translation at the head of this chapter appropriately translates the text as "to attain to the out-resurrection from among the dead." The resurrection of the wicked dead is not a resurrection "out from among the dead" for the simple reason is that there is no one left dead when they are resurrected. When the righteous are first resurrected they are resurrected out from among the dead because the wicked dead are not raised at that time. Recall the words of Revelation chapter twenty:

"And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years." (Rev. 20: 4-6 nkjv)

There is thus an order to the resurrection. The righteous are part of the first resurrection and the unrighteous are part of the last or final resurrection. To the proofs given already in this chapter we also see it affirmed in that great chapter on the resurrection in First Corinthians chapter fifteen.

The Order of Resurrection

"20 But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. 21 For since by man came death, by Man also came the resurrection of the dead. 22 For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. 24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power." (I Cor. 15: 20-24 nkjv) 

There are three separate resurrections mentioned in this passage, which three are mentioned in various Old and New Testament passages. There is the (1) resurrection of Christ, and (2) the resurrection of those denominated as "just," and (3) the resurrection of those denominated as "unjust." We have the order, rank, and chronology of these three separate, distinct and selective resurrections; each is special and eclectic.

"But each in his own order" (NKJV) "But each in his own turn" (NIV) "But each in his own rank" (Darby Translation) are some of the translations that show this to be true. 

Christ is of the "first rank" in regard to his resurrection. Believers are of the next "order" and "rank," they constituting those who will be resurrected upon the return of Christ, when they are raised in the "first resurrection," and who are therefore the "blessed" and the "holy." Their special eclectic resurrection is next in "turn."

"Then comes the end..." End of what? Of several things. After the resurrection of the just, after the 1000 year reign of Christ, the "rest of the dead," who were left in their graves when the just were resurrected, and who are the cursed and the unholy, will be last resurrected. The "last" or the "end" denotes the final resurrection. If there is a "first" resurrection, then there is a "second," and if there is a "beginning" resurrection, then there is an "ending" resurrection too. There is no third or fourth resurrection, for the "second resurrection" will be the "last" or "end" or final resurrection. 

J.A. Seiss in his book of lectures titled "The Apocalypse" wrote the following in his lecture on chapter twenty (See here - emphasis mine):

"It is a resurrection which takes place in different stages, and not all at one and the same time. Paul tells us expressly that there is an "order" in it, which brings up some at one time, and others at other times. It starts with "Christ the first fruits;'' afterwards they that are Christ's at his coming; then (still later) the end, "completion, or last." (1 Cor. 15: 23, 24) Christ's resurrection was also attended with the resurrection of others. The Gospel says: "The graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city." (Matt. 27: 52, 53)"

In the next chapter we will continue our look at what the new testament reveals about the doctrine of the resurrection of the dead.

Beliefs about the Afterlife (LXXX)

Having in the preceding chapter seen how the old testament scriptures testify to a general, that is, a universal resurrection of the bodies of the dead, we will now see what the new testament says about it. We will begin by first revisiting a text we have previously cited and examined.

"22 When they had heard these words, they marveled, and left Him and went their way. 23 The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, 24 saying: "Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. 25 Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. 26 Likewise the second also, and the third, even to the seventh. 27 Last of all the woman died also. 28 Therefore, in the resurrection, whose wife of the seven will she be? For they all had her." 29 Jesus answered and said to them, "You are mistaken, not knowing the Scriptures nor the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. 31 But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, 32 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." 33 And when the multitudes heard this, they were astonished at His teaching. 34 But when the Pharisees heard that He had silenced the Sadducees, they gathered together." (Matt. 22: 22-34 nkjv)

This dialogue with the Sadducees and their theologians is also to be found in the other two synoptic gospels, that of Mark (chapter 12) and Luke (chapter 20). There are a couple of things I want to now point out about this fascinating mini debate between Christ and the resurrection denying Sadducees. First, however, let us prove this fact about their denial. 

In the above text it is plainly declared that the Sadducees "say there is no resurrection." By this they mean no resurrection of dead physical bodies. They may have believed in various kinds of restoration, such as a bringing back to life what has been dead or become extinct, for many thought that the restoration of the Jewish nation to a place of preeminence was a kind of resurrection. Here are two other places where this fact about the dogma of the Sadducees was stated: 

"For Sadducees say that there is no resurrection--and no angel or spirit; but the Pharisees confess both." (Acts 23: 8 nkjv)

“The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead. They seized Peter and John and, because it was evening, they put them in jail until the next day.” (Acts 4:1-3)

So, how could the Sadducees deny the doctrine of the resurrection in light of all the old testament affirmations of it (which we referred to in the previous chapter)? 

The chief reason is that the Sadducees did not accept any writings outside of those of Moses (the Pentateuch or Torah proper), being the first five books of the bible. That is not to say that they did not see those other books as having some truth in them, but they did not think they were without error or authoritative as "the law" or Torah. Britannica says (See here - emphasis mine):  

"The Sadducees and Pharisees were in constant conflict with each other, not only over numerous details of ritual and the Law but most importantly over the content and extent of God’s revelation to the Jewish people. The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus, unlike the Pharisees, denied the immortality of the soul, bodily resurrection after death, and—according to the Acts of the Apostles (23:8), the fifth book of the New Testament—the existence of angelic spirits. For the Sadducees, the Oral Law—i.e., the vast body of post biblical Jewish legal traditions—meant next to nothing. By contrast, the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law. Because of their strict adherence to the Written Law, the Sadducees acted severely in cases involving the death penalty, and they interpreted literally the Mosaic principle of lex talionis (“an eye for an eye and a tooth for a tooth”)."

Thus, it is interesting that Christ, in his mini debate with them in the text at the head of this chapter, does not defend the doctrine of the resurrection from books of the old testament that are not of the Pentateuch, but from the Pentateuch, or the writings of Moses! Christ could have cited from Job, the Psalms, or Daniel, or Isaiah (as we did in the previous chapter), but he proves it from the Torah. 

In the Torah we have God appearing to Moses and speaks to him out of the burning bush saying: "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." (Exodus 3:6) Christ says that this statement by God is inconsistent with the idea that those patriarchs were in every respect dead and would never live again, saying God is not a God of the dead but of the living. God does not say to Moses "I WAS (past tense) the God of..." but "I AM" (present tense) the God of..." 

I will mention, however, that some excellent bible teachers do not agree that the Sadducees rejected the authority of the other books of the old testament, as did Dr. John Gill who said this in his commentary on Matthew 22: 29 (emphasis mine):

"it seems to be a mistake of some learned men, who think that they only received the five books of Moses, and that therefore Christ takes his proof of his doctrine from thence; but though they had the greater esteem for the law, and would admit of nothing that was not clearly proved from that; yet they did not reject the other writings, as what might serve to confirm and illustrate what was taught in the law; but then, though they approved of the Scriptures and read them, yet they did not understand them, and so fell into those gross errors and sad mistakes; nor did they attend to the power of God, which, as it was able to make men out of the dust of the earth, was able to raise them again, when crumbled into dust; but this was looked upon by them, as a thing impossible, and so incredible; see Acts 26:8."

However, I think Gill is mistaken here and the "learned men" who he thinks are wrong on the Sadducean view of the authority or inspiration of the non Torah books are actually right. If they did accept as authoritative the other writings of the prophets, then why did they not also believe in angels or disembodied spirits? Evidence for angels and spirits is prevalent in the writings of the prophets. Not only that, but angels are referred to in the writings of Moses. But, even Gill admits that the Sadducees had a "greater esteem for the law," which they could not do if they thought all the old testament canon was equal in inspiration and authority. Yes, the Sadducees might well accept parts of the writings of the prophets that they thought were consistent with the writings of Moses, but they rejected those parts of the writings of the prophets which they thought contradicted Moses. 

The Error of the Sadducees

Christ appropriately says to the Sadducees that they erred in two respects as it relates to the resurrection of the dead. First, they erred not knowing the scriptures. Second, they erred not knowing the power of God.

The Sadducees erred in not understanding the scriptures, and this would include both the Torah and the other books of the old testament canon. They erred in rejecting the writings of the prophets that were outside of the Torah and they erred in not properly interpreting the Torah in several respects. This Christ demonstrated to them in his attempts to disprove their argumentation against the doctrine of a physical resurrection.

They also were badly mistaken in their understanding of the power of God, or of God's attribute of omnipotence. Many of the arguments that resurrection deniers offer as proof of the rightness of their denial are easily refuted if one accepts the fact of God's all mightiness. Some think that it is impossible to raise a dead body that has been cremated and the ashes scattered in the wind, or to a body that has been eaten whole by a bear, shark, etc. But again, the omnipotence of God answers all these objections or rationalizations. 

It was in Genesis, written by Moses and accepted by the Sadducees, that God made the man Adam of the dust of the earth. If they could believe that, why could they not believe that God could take dust, that was once a man, and make him the same man again? This makes us recall Paul's question to king Agrippa when on trial: "Why should it be thought a thing incredible with you, that God should raise the dead?" (Acts 26: 8 kjv) By the word "incredible" (Greek apistos) is meant that which is unbelievable, what is not credible. The emphasis in this penetrating question is "God." That it might be incredible to believe one creature may raise the dead, it cannot be incredible for the omnipotent Creator to do so. Also, like in many texts, the definite article "the" is in the text though omitted in many English translations. So, we may read thusly: "why think it incredible for the divinity or deity to raise the dead." 

The Sadducees erred in thinking that the resurrected life would make no changes in the body or in the way life is lived as compared to the life on earth. They did not understand what was involved in that "better resurrection." They seemed to think that a resurrection would be a simple bringing back to life with no changes to the body or the kind of life lived.

Greek Opposition

"Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead." And when they heard of the resurrection of the dead, some mocked, while others said, "We will hear you again on this matter." (Acts 17: 30-32 nkjv)

The above words are from Paul's apologetic defense before the Greek citizen tribunal in Athens. This text shows how the Greeks, due to their philosophical and theological paradigms, opposed the idea that the physical bodies of the dead had any part in the afterlife or in living an eternal life. Though they believed in the immortality of the soul (as we pointed out in earlier chapters), they did not believe in any immortality to the body. We have also referred to this as a Gnostic idea, wherein they viewed matter and the material world as essentially evil, and that salvation involved entering into a blissful realm as a disembodied spirit. 

Said one source on this sermon on Mars Hill in Athens (See here; emphasis mine):

"Paul has now come full circle, back to his original message: Christ is Lord and the judge of all the earth and the proof of that is his resurrection from the dead. The idea of resurrection, which indicates that the human body is an object of God’s interest, that man would have physical existence in the world to come, was an alien thought in the Greco-Roman world of that time. There was a strong preference for the spiritual and a general dislike of matter and the material world in philosophical and religious thinking. Matter, including the human body, was thought to be the origin of all our problems. It may be that Paul knew of the Greek poet Aeschylus who, in his play about the inauguration of the Areopagus, had the god Apollo deny the possibility of resurrection. Anyway, resurrection was a hard sell to this group. It cut across the grain of their way of thinking, but it was the truth and they had to know it and Christ sent Paul to tell them."

Google AI overview on Greek opposition to a bodily resurrection says:

"Ancient Greeks generally had negative attitudes towards resurrection, and did not believe in a general resurrection of the dead. They believed that once a body was destroyed, it was impossible to return to life, as even the gods could not recreate flesh. They also considered resurrection to be undesirable and incredible, and against the nature of God. For example, in the Iliad, the flesh of warriors devoured by scavengers is described as identical to the warriors themselves, and the disembodied souls that escape to Hades are nothing but shadows."

Interesting is the fact that Muslims believe in a general resurrection of the dead in conjunction with the day of judgment. The church at Corinth, composed for the most part of Greeks and other Gentiles, had some among them who denied a physical resurrection and Paul asks "how say some among you that there is no resurrection of the dead?" (I Cor. 15: 12)

The Resurrection of Christ

The resurrection of the slain body of Christ disproves the negative proposition that says "there is no resurrection of the dead." Further, this resurrection of Christ, the Messiah, was what was foretold in the old testament scriptures. Testified the apostle Paul:

"Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles." (Acts 26: 22-23 kjv)

"For I delivered to you first of all that which I also received: 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 by Cephas, then by the twelve." (I Cor. 15: 3-5 nkjv) 

The old testament scriptures foretold of the resurrection of all men, but where did it specifically speak of the death and resurrection of the Messiah? Well, for one, it is in Psalm 16, a verse we cited in the previous chapter when we looked at the old testament proof texts that affirm it. Recall that the Psalmist said:

"Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." (vss. 9-10 kjv)

The apostle Peter in his great sermon on the day of Pentecost cites this text as a prophecy of the resurrection of the Messiah. Peter testified:

22 “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him: ‘I foresaw the Lord always before my face, For He is at my right hand, that I may not be shaken. 26 Therefore my heart rejoiced, and my tongue was glad; Moreover my flesh also will rest in hope. 27 For You will not leave my soul in Hades, Nor will You allow Your Holy One to see corruption." (Acts 2: 22-27 nkjv)

Though the psalm does include the resurrection of king David himself, it especially applies to the son of David, to Christ Jesus the Lord. Peter proves this by showing that David was buried, and his body decayed (corrupted), and was not as yet resurrected. Peter says David spoke "concerning Him," that is, concerning the Messiah. Notice what Peter said further:

29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses." (vss. 29-32) 

So, when the apostle Paul says that the resurrection of Christ was according to the scriptures (OT), the words of David in Psalm sixteen is one of them. Notice again how Christ went to Hades, a fact that we elaborated upon in earlier chapters on the intermediate state. 

What did Paul mean when he said that the Messiah would be "the first to rise from the dead"? Well, obviously, he is speaking of a resurrection that drastically changed the body into a glorious body and made it incapable of dying. He was not the first to be restored to life, as we have seen, for several were raised to life again in the old testament. 

If Christ was the first to rise from the dead so as never to die again, then what about the appearance of Moses on the mount of transfiguration wherein he appeared with Elijah? Moses died and so the appearance on the mount cannot be in the body which was buried by the Lord or else Christ would not have been the first to rise from the dead as Paul affirmed. We conclude that the body that Moses appeared in was his temporary body that he was clothed in when he died, as we spoke about in earlier chapters. 

Notice also how Christ is said to "rise from the dead." The Greek preposition "ek" (or "ex"), translated as "from," literally means "out from among the dead." This is important to understand. The inference is that Christ was 1) among the dead, and 2) that he came out from among the dead, and 3) that this implies that others were left dead. This is the same language used to refer to the first resurrection (Rev. 20), or of the resurrection of the righteous, and shows that the righteous and the wicked are not raised at the same time. On this point we will enlarge upon later.

We will have much to say in upcoming chapters about Paul's elaborate discourse on the resurrection of the body in first Corinthians chapter fifteen, but let us at least notice these introductory words from that chapter:

"12 Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then Christ is not risen. 14 And if Christ is not risen, then our preaching is empty and your faith is also empty. 15 Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up--if in fact the dead do not rise. 16 For if the dead do not rise, then Christ is not risen. 17 And if Christ is not risen, your faith is futile; you are still in your sins!" (vs. 12-17)

Here Paul indicates that many of the Corinthian believers, who were mostly Greek or other Gentiles, were saying "there is no resurrection of the dead." Paul then begins to argue reductio ad absurdum against that proposition. What is that?

"Reductio ad absurdum is a method of argumentation that attempts to prove a claim by showing that the opposite scenario would lead to contradiction or absurdity. It's also known as argumentum ad absurdum or apagogical arguments. The phrase comes from Late Latin and literally means "reduction to the absurd". Reductio ad absurdum is primarily used in deductive reasoning, but can also be used rhetorically in inductive reasoning. It assumes that a position is true for the sake of argument, then disproves it by demonstrating that it leads to logical contradictions." (AI search response via Google)

Paul shows that the proposition cannot be true because of the absurd or untrue consequences that it would lead to. He says if the proposition is true, then one of the consequences would be a denial that Jesus Christ was raised from the dead. But, it is a fact that he was raised from the dead. Ergo, that fact disproves the proposition. Next, he mentions what consequences follow the supposition that Christ did not rise from the dead. He says the gospel message becomes false and the faith of Christians becomes false (vain or empty). He says it makes him and many others into false witnesses, to be liars. Finally he says that all are still in their sins if it be true that the dead, including Christ, do not rise from the dead. All this shows how it was absolutely necessary for Christ to be raised from the dead for anyone to be saved from sin and damnation. He also goes on to show how Christian baptism becomes a falsity. Said he:

"Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead?" (vs. 29)

Many have struggled to understand this text. But, behind all the difficulty, I think Paul is saying that Christian baptism becomes worthless if Christ be not raised, or if there be no resurrection of the bodies of the dead. Baptism is a symbolic picture of dying, being buried, and being raised from the dead. So, if there is no resurrection of the dead, then the picture becomes worthless and a falsehood. He is simply giving another adverse consequence for denying the resurrection of the dead.

The difficulty with this passage lies in two things. First, Paul's use of the preposition "huper" (translated as "for") instead of "eis" (meaning unto or with reference to). Huper means "on behalf of" and denotes substitution, a word often used of Christ dying "for" sinners. Second, Paul speaks not in the plural first person but in the plural third person when he says "what will they do" and "why then are they baptized." Why did he not say "what will we do" or "why then are we baptized"? These things have caused some to think that Paul is talking about proxy baptism, where people are baptized in place of a person who died without baptism. This is practiced by groups such as the Mormons. But, this one text cannot be made to support such a practice. No other text in the bible speaks of people being baptized for someone else, especially of someone who was already dead. 

I rather think that the Greek word huper carries the idea entailed in the Greek word "eis." Eis has been translated in several places by the English words "with reference to" or "concerning." (See Acts 2: 25) Also, Paul speaks of being baptized for, or on behalf of the dead, meaning it is a symbol of resurrection of the dead. Further, it is not on behalf of a single dead person, but of the dead in general. "Dead" is plural in the Greek text and literally means "the dead ones." So, if the text taught proxy baptism, it would not be for one dead person, but for all the dead ones. 

In any case, it is another reason why a denial of the resurrection of Christ or of the dead makes baptism invalid. Water baptism involves a death and a burial in water (thus an immersion). So Paul wrote: 

"Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life." (Rom. 6: 4 nkjv)

Baptism symbolizes dying, being buried, and being risen from death. If there is no resurrection, then the rite of baptism's symbolism is destroyed.

In the next chapter we will continue to see what the new testament has to say about the resurrection of the dead.