THE CENTRALITY OF THE DOCTRINE OF THE

RESURRECTION

TO

THE CHRISTIAN FAITH

A Paper Presented

To

The Theological Forum On Contemporary Issues April 26, 2000

By

Dale R. Spurbeck

Professor Of Greek And Bible Analysis

Dispensational Theological Seminary

INTRODUCTION.

“There is no resurrection of the dead.” “Not all the dead will be raised.” “The

resurrection is past, too bad.” “The resurrection is a spiritual resurrection.” “There is no

resurrection but there is reincarnation.” These are some of the statements some have made

concerning the resurrection of the dead. Some of these remarks were made back in the first

century and there are some cults today who also deny a bodily resurrection. Some other

religions believe in reincarnation. None of these statements represent true Christianity. True

Christianity is based on the resurrection of the Lord Jesus Christ out from dead ones. The

resurrection is central to the Christian faith. Some professing Christians fail to see the

importance of the resurrection. They focus on the death of Christ but not on His resurrection.

To neglect the resurrection is to undermine the Christian faith. There is no Christian faith

without the resurrection of Christ. The resurrection of Christ is the central tenant of Christianity.

Are we being fussy and nit-picky when we insist on the importance of the resurrection?

Isn’t the death of Christ enough? Some accuse us of being picky, of being too narrow minded, of

being opinionated for insisting on the importance of the resurrection and its’ place in the gospel

for initial salvation. Some also accused the steward of this dispensation, the apostle Paul, of

some of the same things because he insisted on the resurrection as part of his gospel. Just how

important is the resurrection to our Christian faith? Are we overdoing it by insisting on its place

in the gospel and in our Christian lives?

It is our purpose in this paper to observe the place the Scriptures give to the resurrection,

as we consider “The Centrality Of The Doctrine Of The Resurrection To The Christian Faith.”

We will develop the subject of “resurrection” in the Scriptures, focusing on Christ’s physical

resurrection and its accomplishments as they relate to our past, present and future tenses of

salvation. In our study, we will contrast the anticipation of Old Testament saints’ resurrection

with our anticipation of resurrection. Christ’s resurrection was prophesied in the Old Testament.

2

He spoke of it Himself as His earthly ministry drew to a close. The prophecies were fulfilled as

recorded in the accounts in the Gospels. We will see that if Christ had not risen, we would have

no past, present or future tense salvation. For it was necessary for Him to arise and ascend to

heaven to send the Holy Spirit. If the Holy Spirit hadn’t come, the work of Christ couldn’t have

been applied to us. The cross work of Christ was essential for our salvation but we wouldn’t be

saved, if He hadn’t risen. We are saved by His resurrection, not by His death. The resurrection

of Christ is more important than His death. If He hadn’t risen and ascended, we wouldn’t have a

position in Him at the Father’s right hand. Our present tense salvation wouldn’t exist. If He

hadn’t risen, there would be no hope of a resurrection for anyone else. The resurrection is

central to our Christian faith.

Yet in spite of the centrality of the doctrine of the resurrection in Scripture it is often

neglected. Most “gospel tracts” do not give the gospel. They leave out the resurrection of

Christ. How many times have we heard a Sunday School teacher or a preacher say “Ask Jesus

into your heart” or “Repent from your sins,” or “Follow Jesus,” or “Give your life to Jesus,” etc.

Those who make these statements believe they are giving the gospel concerning Christ. Others

may even use Paul’s statement to the Philippian jailer, “Believe on the Lord Jesus Christ and

thou shalt be saved,” and believe that they are preaching the “gospel”. But they fail to tell what

one must believe about Christ. The gospel is clearly given in the Scriptures and the resurrection

of Christ is essential to it. The resurrection is described in the New Testament by two word

stems. The usage of these two words will be the content of our study.

There are two verb stems and one substantival form that are used in the Greek New

Testament for resurrection. The verb a;nisthmi comes from the prepositional prefix avna, having

the idea of “up” or “again” and the verb i[sthmi meaning “to stand.” The compound form means

“to stand up,” “to rise again” or “to rise.” It was used in secular Greek of setting up statues and

monuments, etc. of rising from bed or sleep, to wake up, etc. It also was used of raising the

dead. In the New Testament it is used 75 times in the non-technical sense of standing up and

doing something, cf. Mt. 9:9; Lk. 4:16; Acts 9:6. The term is used of the resurrection of the dead

32 times and twice of resuscitation. It is used of the resurrection of Christ 20 times and of

resurrection in general twelve times. Twice it is used of Christians. One of these applies to the

Rapture and the other to the Christian life. The verb predominantly is found in the Gospels. The

substantival form avna,stasij only occurs once in a non-technical sense of “a rising up,” Lk. 2:34.

It is translated “resurrection.” It refers to resurrection in general, of the resurrection of the

righteous and of the unrighteous and of the resurrection of Christ. The triple compound form

evxana,stasij occurs once where it has the idea of an out-resurrection.

The next word evgei,rw is used of rising up, Mt. 2:13; of awaking, Mt. 8:25, cf. vs. 26; of

being raised up from a sick bed, Jas. 5:5, etc. It is frequently used of the resurrection of the dead.

It is used of the resurrection of Christ 49 times. It simply means “to arouse,” “to wake up,” “to

cause to rise.” When used of resurrection, it has the notion of being aroused from the sleep of

death. The noun form only occurs once where it is used of the resurrection of Christ, Mt. 27:53.

There is also a compound verb sunegei,rw that relates to our study. It occurs only three times.

The passages where these words are used of “resurrection” will be the core of our study

in this paper, where we will be considering The Bodily Resurrection Of Jesus Christ: An

Established Fact Based Upon the Prophetic Old Testament Scriptures, The Gospels And Acts;

The Fulfillment Of The Prophecies Concerning The Resurrection Of The Lord Jesus Christ; The

Centrality Of The Resurrection In The Apostolic Preaching; The Centrality Of The Resurrection

To The Christian Faith As Evidenced In The Epistles; and The Centrality Of The Resurrection

3

Of Christ To Our Future Tense Salvation. We will consider these things as we deal with the

Centrality of The Doctrine Of The Resurrection To The Christian Faith. We begin with a study

of the resurrection of Christ.

I. THE BODILY RESURRECTION OF JESUS CHRIST: AN ESTABLISHED FACT

BASED UPON THE PROPHETIC OLD TESTAMENT SCRIPTURES, THE

GOSPELS AND THE EPISTLES.

A. The Anticipation Of Resurrection In The Old Testament.

1. The anticipation of the resurrection of Abraham in the first and third

Abrahamic covenants, Gen. 15:15; 17:8.

We find in the first Abrahamic Covenant the land promises to Abraham’s seed. But

before the promises would come to pass, Abraham, having lived to a “good old age,” would be

buried and go to his fathers. God told Abraham, “And thou1 shalt go to thy fathers in peace; thou

shalt be buried in a good old age,” Gen. 15:15. Yet God promised him land in the second

Abrahamic Covenant, which he never received during his lifetime. This covenant is an eternal

covenant. God promised land to Abraham and his seed. He said “And I will give unto thee and

to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an eternal

possession; and I will be their God,” Gen. 17:8. This land will be given to Abraham, Isaac and

Jacob, for an inheritance, Psa. 105:8-11. The land of Canaan is identified for us in Romans 4:13,

where it is said that “he should be heir of a world,” i.e. the new earth. For Abraham to receive

his inheritance, he will have to be resurrected. This was understood in the Old Testament.

Joseph understood this, for he wanted his bones to be carried into the land, Gen. 50:25, so that he

would be resurrected in the land, cf. Heb. 11:22.

Before God gave Abraham the fourth covenant, He told him to offer Isaac for a burnt

offering, Gen. 22:2, cf. vss. 9-10. We have the New Testament commentary that he attempted to

offer him up by faith, knowing that God had told him that his seed would be called in Isaac. He

knew that God was able to raise Isaac up from the dead, Heb. 11:17-19. Abraham understood

that there would be a future resurrection.

2. The anticipation of resurrection by Job.

Job, who was a contemporary of Abraham, also understood that God would raise the

dead. After he wrote “I know (that) my redeemer liveth, and (that) he shall stand at the latter

(day) upon the earth,” he went on to say “And (though) after my skin (worms) destroy this

(body), yet in (from) my flesh shall I see God; whom I shall see for myself, and mine eyes shall

behold, and not another; (though) my reins be consumed within me…,” Job 19:25-27. Job, like

Abraham, anticipated being resurrected.

3. The anticipation of resurrection in Daniel’s day.

Resurrection was not an unfamiliar subject in the Old Testament. Many years after

Abraham, Daniel wrote from captivity in Babylon concerning the subject of resurrection. He

wrote of two resurrections, a resurrection of the saved and the resurrection of the unsaved. He

wrote, “And many from among them that sleep in the dust of the earth shall awake, these shall be

to eternal life and as for the rest (they shall be raised) to shame (and) eternal contempt. And they

that be prudent shall shine as the brightness of the firmament; and they that turn many to

righteousness as the stars into the ages from the ages,” Dan. 12:2-3. The viewpoint from the Old

Testament was a general resurrection.

4. The prophecies in the Old Testament concerning the resurrection of Christ.

1 Singular, a reference to Abraham.

4

a. The inability of the prophets to understand their own prophecies.

That the Messiah should come and die and be resurrected was prophesied by the Old

Testament prophets. They never understood the things they prophesied concerning the

sufferings of Christ and the glories after these things, I Pet. 1:10-11.

b. The revelation in Isaiah concerning the suffering servant of Jehovah.

Isaiah wrote concerning the suffering servant of Jehovah in the 53rd

chapter. Having

spoken of His deaths2 he says, “He shall prolong (his) days,”

3 and He will divide an inheritance

with mighty ones.4 To divide the spoils, Christ, the suffering servant, will have to be resurrected.

He would suffer first and the glory would follow.

c. David’s prophecy concerning the resurrection of Christ.

David plainly referred to the resurrection of Christ when he wrote, “Therefore my heart is

glad and my glory rejoiceth: my flesh shall rest in hope,” i.e. dwell confidently. “For thou wilt

not leave my soul in Sheol; neither wilt thou allow thy Holy One to see corruption,” Psa. 16:8-

11. That David was not writing concerning himself is pointed out by Peter on the Day of

Pentecost. Peter used this Psalm to prove the resurrection from the Old Testament, Acts 2:25-28.

David didn’t understand what he was writing. But Peter, being mentally filled by the Holy

Spirit, did. David was not writing about himself, for he was dead and buried and his tomb was

still there in Jerusalem as evidence, Acts 2:29. He by the Holy Spirit wrote concerning Christ.

d. The necessity of the resurrection of Christ for the fulfillment of the

Davidic Covenant.

In the Davidic Covenant Jehovah promised David a son whose kingdom would last for an

age,5 II Sam. 7:13-16. The promises went beyond Solomon to David’s greater Son, Christ.

After His suffering, vs. 14, He would reign. His kingdom and throne will be established for an

age, vss. 13 and 16. Solomon’s throne didn’t last for an age, but Christ’s will. God had sworn

by an oath to David that He would raise up from the fruit of his loins one, i.e. Christ, who would

sit on his throne, Psa. 132:10-11 and Acts 2:30. Peter, by the Holy Spirit, interpreted the Psalm

as referring to the resurrection of Christ, when he said, “He seeing this before spake concerning

the resurrection of Christ, that his soul was not left in a Hades, neither his flesh did see

corruption,” verse 31.

These were passages the prophets wondered about when they wrote them. They could

see that Christ would suffer and there would be glory after.

5. The prophecies given by the Lord Jesus during His earthly ministry.

The Lord Jesus came as the king of Israel. John the Baptizer, His forerunner, preached

“Repent: for the kingdom of the heavens is at hand,” Mt. 3:2-3. After John was cast into prison

the Lord, Himself, began to preach the same message, Mt. 4:12,17. But as His ministry drew

towards its end and He was rejected by the nation, He began to speak to His disciples concerning

His death and resurrection. If He was going to die, He would have to be resurrected to sit on

David’s throne as the Messiah. However, in between His resurrection and reign there was a

whole mystery dispensation, the Dispensation of Grace.

a. The beginning of Jesus’ revelation concerning His death and

resurrection.

2 Verse 9, Plural in the Hebrew referring to both His spiritual and physical deaths.

3 Verse 10.

4 Verse 12.

5 “Forever” in the A.V.

5

The Lord Jesus continued the ministry pertaining to the Kingdom until Peter’s

confession, Mt. 16:16-19. Matthew tells us that it was “from that time Jesus began to show

(graphically) to His disciples, how that He must go unto Jerusalem, and suffer many things from

the scribes, be killed, and be raised6 the third day, vs. 21. The Lord began to tell them this in

Caesarea Philippi, Mt. 16:13; Mk. 8:27.

In the account in Mark we find the second aorist passive of avni,sthmi, to stand again; to

rise again, Mk. 8:31. Is there an insurmountable conflict here? Not really, for the Lord could

have used both words when He spoke to them. In the similar account in Luke we once again find

the aorist passive infinitive of evgei,rw as we found in Matthew’s account. There is a textual

variant in this passage that reads the aorist passive infinitive of avni,sthmi, where a scribe

apparently was more familiar with Mark’s reading and changed the text to fit.

Now the disciples had heard the prophecy from the Lord, Himself, that He would be put

to death and be raised, but did they internalize it?

b. The inability of His disciples to understand His prophecies concerning

His death and resurrection..

Six days after Peter’s confession and the prophecy concerning His death, Jesus took

Peter, James and John into a mount where He was transfigured before them, Mt. 17:1-8. On the

way down from the mountain, Jesus told them not to tell anyone what they had seen until He was

raised out from dead ones.7 The Lord assumes their knowledge of His resurrection, since six

days before, He began to tell them how he would die and be raised the third day. However, in

Mark’s account, when the Lord spoke of His resurrection out from dead ones, they didn’t

understand what He was talking about at all. They questioned what it is to rise out from dead

ones, Mk. 9:10. They no doubt knew what it meant to be resurrected from their Old Testament

Scriptures. But the resurrection “out from8 dead ones” was a concept foreign to the Old

Testament. They knew about resurrection in a general sense of the resurrection of the righteous

and unrighteous. But the resurrection “out from the dead ones” was new. The prepositional

phrase evk nekrw/n means “out from dead ones.” Ne,krw/n is plural, hence the translation “dead

ones.” When the Lord Jesus said that He would rise out from dead ones, He spoke of a

resurrection coming out from dead ones who were still in the graveyard. When He would rise,

He would come out from among those who were still dead in their tombs. This was not to be the

future general resurrection looked for in the Old Testament. This kind of a resurrection was not

revealed before the earthly ministry of the Lord. Peter, James and John, as well as the rest of the

disciples, did not understand this concept.

c. Peter’s response to the revelation of Christ’s death and resurrection.

The only response so far is that Peter took the Lord aside and told Him that this would

never ever happen9, Mt. 16:22. Here the three began to question Him concerning Elijah’s

coming, Mt. 17:1-13. A little after this, while they were in Galilee, Jesus again told the

disciples10

that men were going to kill Him and on the third day He would be raised again.11

6 The word used here is the aorist passive infinitive of evgei,rw, which emphasizes someone else raising Him at a

point of time on the third day. It would be accomplished. 7 The Nestle-Aland 26

th edition follows two manuscripts, B and D which read evgerqh/. The wider known reading is

avnasth|/ which is the reading we accept here. 8 The preposition evk means “out from.” (See Appendix for the occurrences of the various constructions).

9 The Greek double negative ouv mh, is very strong emphatic: never ever, in no wise, no way.

10 The text reads “they” but the context implies the disciples.

6

Their response this time was grief for “They were exceedingly sorrowful,” Mt. 17:22-23. We

can see that they still didn’t understand, for He told them that He would be raised on the third

day. Yes, He would die, but only be dead for a short time. They could be happy that He was

going to be raised in such a short time. There would have been reason for sorrow, if He was not

going to be raised until a resurrection in the far distant future, but He was going to be raised.

The resurrection really was good news.

d. The disciples’ sorrow because of their lack of understanding.

Mark’s Gospel gives the reason for their sorrow. They were sorrowful because they

didn’t understand what He was saying to them. At this same time, while they were passing

through Galilee, He taught them the same things, Mk. 9:30-31. Here the Lord used the future

middle voice when He said “I shall raise myself.”12

He used both terms on occasion to describe

His coming resurrection. The statement concerning His resurrection was very plain. But they

didn’t comprehend and were continuously afraid to ask Him, vs. 32. Though they were familiar

with the idea of resurrection, they had no concept of how someone should die and raise Himself

on the third day after death. Yet we will also see that they were not permitted to comprehend it

until after the resurrection.

e. The repetition of the revelation to His disciples on the final journey up

to Jerusalem concerning His death and resurrection.

On the way to Jerusalem, as the Lord’s earthly ministry was drawing to a close, He once

more told the twelve “the things that were about to happen to Him,” Mk. 10:32-34. Those who

were travelling with Him were marveling that He was going up to Jerusalem and they were

fearful, no doubt because they knew the opposition against Him, vs. 32. He then took the twelve

and told them what He had told them before, that when they got to Jerusalem He would be

delivered over or betrayed to the religious leaders who would condemn Him to death and deliver

Him over to the Gentiles, who would kill Him, and after three days He would raise Himself13

,

vss. 33-34.

Luke also gives the account using the same form as above. The Lord said that He would

raise Himself after they ill treated Him and killed Him, Lk. 18:31-33. Luke gives the further

insight that the twelve didn’t comprehend one thing He said, for the thing uttered had been

hidden from them and they didn’t know by experience the things which He had spoken, vs. 34.

The reason they couldn’t comprehend was because the things the Lord said had been hidden

from them.

f. His revelation of His death and resurrection to the Jews in Jerusalem.

Now when they arrived in Jerusalem, the Lord Jesus went into the temple and saw those

selling, along with the money changers, in the temple and He proceeded to drive them out, Jn.

2:14-17.14

After Jesus had done this, the Jews asked Him for a sign, vs. 18. Jesus’ response in

the next verse will be used against Him. He said “You destroy this temple and in the third day I

will raise it,” vs. 19. Neither the Jews nor His disciples understood that He was speaking of the

11

The Nestle-Aland text reads the future passive of evgei,rw, but there is a textual problem reading avnasth,setai the

future middle in B 047 f13

892 and 1424. It would appear that a scribe knew this reading in other areas and

conformed the text to what he thought it should read. We accept the reading in the Nestle-Aland text. 12

Direct middle voice. 13

Future middle indicative of avni,sthmi. 14

John is not writing in chronological order as is seen by the account of the second sign miracle Jesus performed, Jn.

4:54. The first sign miracle is recorded in the chapter two, cf. vs. 11. We find in between that Jesus was doing

many sign miracles, Jn. 2:23. Cf. the setting of this event in John’s Gospel. In the “Synoptic” Gospels it follows the

“triumphal entry,” cf. Mt. 21:12f; Mk. 11:15-17; Lk. 19:45f.

7

temple: His body, vs. 21. The Jews assumed He was speaking of Herod’s temple, which took 46

years to build, vs. 20. Even His disciples didn’t comprehend it until after He was raised, vs. 22.

g. The disciples inability to comprehend the prophecies right up to the

end.

On the way to the Mt. of Olives the Lord told them that they would all be offended

because of Him. He then referred to the statement in Zechariah 13:7, which would be fulfilled,

“Smite the shepherd, and the sheep of the flock shall be scattered abroad,” Mt. 26:31. He then

told them that after He was risen15

He would go before them into Galilee, vs. 32. Peter then said

He wouldn’t be offended, but the Lord told him he would deny Him three times, vss. 33-34.

Mark covers the same statements, Mk. 14:28. Here was another occasion when they should have

taken to heart His words and understood that He was going to be resurrected. But their minds

were not permitted to comprehend His words until after the resurrection took place. We will see

this as we go on in our study.

h. The Jewish religious leaders comprehension of Jesus’ claims.

The disciples weren’t able to comprehend Jesus’ words, yet the claims were made known

to the religious leaders. The chief priests and the Pharisees went to Pilate the next day after the

crucifixion telling him that they were “reminded that that deceiver while he was yet living said

that after three days I am raising myself,”16

They wanted Pilate to seal the tomb up to the third

day so His disciples couldn’t come and steal the body and tell the people that He was raised17

away from dead ones,18

vs. 64.

Though the eleven, on the one hand, had heard Jesus speak of His resurrection on a

number of occasions, they didn’t believe it. They were unable to comprehend what He so clearly

said until after the resurrection. But the religious leaders, on the other hand, knew what He had

said but covered the bases by having the tomb sealed suggesting this was to keep His disciples

from stealing the body. It is obvious that they didn’t believe that He would be resurrected at that

time. The priests, who were mostly Saducees, didn’t even believe in a future resurrection

anyway, while the Pharisees did, cf. Lk. 20:27; Acts 23:8.

i. The continued disbelief of the disciples after the resurrection.

Luke tells us that after the resurrection the disciples were still unbelieving from joy and

were marveling when Jesus appeared in their midst, Lk. 24:41. The Lord pointed out that these

were the words which He had spoken to them that everything written about Him in the Law of

Moses, in the Prophets and in the Psalms concerning Him had to be fulfilled, vs. 44. He had

been telling them, after Peter’s confession, that these very things would take place and even now

they still didn’t believe what they were seeing, because of their joy. Maybe it was too good to be

true. The Lord opened their minds so they could comprehend the Scriptures, how it was

necessary for Him to suffer and rise again19

out from dead ones20

. Thus we can see why they

didn’t get it when Jesus told them that He would both die and be raised out from dead ones.

Their minds were closed until the Lord opened them after the resurrection so they could

15

Aorist passive infinitive. 16

Futuristic present middle indicative of evgei,rw. 17

Aorist passive indicative of evgei,rw. 18

avpo. tw/n nekrw/n- This construction, which emphasizes separation away from, only occurs three times in Matthew

14:2; here and 28:7. The anarthrous construction (without the definite article) occurs three times cf. Luke 16:30;

Heb. 6:1 and 9:14. The usual construction is evk nekrw/n which occurs 43 times , while the articular form occurs

three times. (See appendix for a list of the various constructions). 19

Aorist active infinitive of avni,sthmi emphasizing the point at which He was to rise from the dead. 20

evk nekrw/n.

8

comprehend what He and the Scriptures said. When we read the prophecies concerning Christ’s

resurrection, they couldn’t be any clearer to us through the eyes of the New Testament, but the

disciples’ minds were not opened to it. Today the unsaved man has the same problem they had

and is not be able to put the gospel concerning Christ together. The reason today is Satanic

blindness, cf. II Cor. 4:4.

This brings us to the fulfillment of the prophetic Scriptures concerning the resurrection.

II. THE FULFILLMENT OF THE PROPHECIES CONCERNING THE

RESURRECTION OF THE LORD JESUS CHRIST.

A. The Record In The Gospels Concerning The Resurrection Of Christ.

Both avni,sthmi and evgei,rw are used in the Gospels to describe Christ’s resurrection.

However, avni,sthmi is used only once of the resurrection, while evgei,rw is used of the resurrection

nine times. The writers of the Gospels all tell the account from a little different perspective. The

account must be pieced together like a puzzle. Each account gives different information. And

each is accurate but presented from different viewpoints. Each describes the resurrection

account from slightly different time perspectives, beginning with John’s Gospel, when it was still

dark, to Mark’s Gospel when the sun was risen. There was a lot of activity going on that Sunday

morning. The approaches differ in each writer’s account, as they emphasize different things, but

the main thing in common is the empty tomb and the statements, “He is not here, He is risen.”

Each account is God breathed and hence it is Scripture. There are no contradictions. Each

account is presented from a different perspective. Any problems arise because of our lack of

understanding. The accounts have to be put together like putting the pieces of a puzzle together

and they do fit. Let us proceed to the different accounts.

1. The testimony of the empty tomb and the angels.

a. The account in John’s Gospel, Jn. 20:1-2.

On the first day of the week, while it was still dark, Mary Magdalene came to the tomb

and found the stone removed. At this point she thinks that Jesus’ body was taken away and put

some place else. But before she tells Peter and John “We know not where they laid Him,” she

must have met up with the other women, since she uses the first person plural.

b. The account according to Matthew, Mt. 28:1-6.

While it was growing light, Mary Magdalene and the other Mary came to the tomb where

they found an angel from the Lord sitting upon the stone. Apparently Mary returned with the

other Mary after her first visit. The angel’s response to them was "He is not here: He was

raised21

just as He said. Come and see the place where the Lord lay,” vs. 6. The same form is

used in the next verse when the women were told to tell His disciples that He was raised just as

He said, vs. 7.

c. The account in Luke’s Gospel, Lk. 24:1-8.

Luke tells us it was on the first day of the week “at deep dawn” (A.V. “very early in the

morning”), 24:1. The sky was now brilliantly colored from Luke’s perspective. Luke gleaned

this information from other written accounts and eye witnesses, cf. 1:1-2. Luke describes

women, who followed Jesus from Galilee (cf. 23:55), coming to the tomb at deep dawn. The sun

hadn’t risen yet but it is about to rise. When they arrived at the tomb, they found the stone rolled

away and entered into the tomb where they found Jesus’ body missing, vss. 2-3. The two Marys

21

Aorist passive indicative of evgei,rw emphasizing that He was raised by the Father and Holy Spirit at a point of

time.

9

were not with these women to explain, for these were thoroughly perplexed for themselves22

.

They were unable to find a way through these things in their minds, vs. 4. Then two angels

appeared to them as young men. When the women saw these two men they became fearful. The

angels asked them, “Why seek ye the living associated with the dead?” vs. 5. You look for the

dead in tombs, but not the living. Now they tell the women “He is not here, but He was

raised23

...,” vs. 6a. This should not have come as a surprise, for Jesus had said that He would rise

from the dead the third day. However, the angels had to remind them of Jesus’ words. They

said, “You be reminded how He spoke to you while He was still in Galilee (cf. Mt. 17:22-23),

the Son of man must be delivered into sinful men’s hands and be crucified, and rise again the

third day,” vss. 6b-7. Then they remembered His utterances, vs. 8. They didn’t even think of the

possibility that He had risen until they were reminded of His utterances. On the way back from

the tomb it appears that these women met up with the two Marys and went to tell the eleven and

those with them. From John’s Gospel it appears that Mary was the spokesman, unless they were

told both by her alone and then with the others. Their utterances appeared to the apostles as idle

words, and they went on disbelieving24

. Now Peter runs to the tomb, vs. 12. Either Peter ran to

the tomb twice or Luke doesn’t record John’s going with him, cf. Jn. 20:2f. It would appear that

this was the same occasion here and Luke only records Peter. Peter went to the tomb and looked

at the linen clothes but didn’t discern what had happened and then departed marveling.

d. The account in Mark’s Gospel, Mk. 16:1-6.

The two Marys met up with Salome also. By now the sun had risen25

, vs. 2. This time

they entered into the tomb where they saw a young man, i.e. the angel, sitting and he says, “Stop

being amazed; you are seeking Jesus, the Nazarene, the one who had been crucified; He was

raised26

, He is not here; behold the place where He was placed,” vs. 6. They were then told to

tell the disciples and Peter that Jesus would meet them in Galilee, just like He said He would

before the crucifixion. The women were afraid and didn’t tell anyone at that point, vss. 7-8.

2. The testimony of the empty tomb.

a. In the previously recorded accounts.

The women came and found the tomb empty. At first they thought Jesus’ body had been

taken away until the angel told them that He was risen, cf. Jn. 20:1-2; Mt. 28:1-6; Mk. 16:1-6;

Lk. 24:3,6. Jesus’ physical body was physically raised out from dead ones leaving an empty

tomb. Thus the women couldn’t find the body.

b. Peter and John at the empty tomb.

When Mary, in the darkness, found the stone removed from the tomb, she ran to Peter

and John and told them someone had removed Jesus’ body, Jn. 20:2. She apparently met others

on the way for she said “we”. Peter and John ran to the tomb. John, arriving first, stooped and

glanced27

at the linen clothes lying alone, but didn’t enter, vss. 3-5. When Peter arrived on the

scene, he went right in and carefully observed28

the empty grave clothes, vss. 6-7. Now John

entered the tomb and he saw with perception29

and believed at that moment.30

John was the first

22

Direct middle voice. 23

Aorist passive indicative of evgei,rw. 24

Imperfect tense. 25

Aorist active participle. 26

Aorist passive indicative of evgei,rw. 27

ble,pw- to glance with the eyes. 28

qewre,w- to gaze upon with interest. 29

ei;dw- to see with discernment.

10

to believe in the resurrection. Peter looked things over but didn’t believe at that moment.

(Maybe this is why Peter returned to the tomb a second time, if Luke’s account records a second

visit by Peter, cf. Lk. 24:12).

c. The lie promoted by the religious leaders, Mt. 27:11-15.

Some of the watch set at the tomb went and announced to the chief priests all the things

which had come to be, who, along with the Jewish elders, decided to buy the soldiers off, if they

would put their lives on the line by lying, saying that the disciples had come and stolen the body

while they slept, vss. 11-13. This lie was perpetuated up to the day when Matthew wrote, vs. 15.

The soldiers and the chief priests knew that something supernatural had happened. The tomb

was empty and there was no doubt about it. They tried to cover up the possibility that He arose

like He said He would. A small band of men could not have come against a watch made up of

Roman soldiers and remove the heavy stone which sealed the tomb while it was guarded by the

Roman watch, cf. Mt. 27:62-66. They knew Jesus had claimed that He would rise the third day

and they knew the body hadn’t been stolen. But they couldn’t let the facts get out.

3. The testimony of the post resurrection appearances.

a. The appearance to Mary Magdalene, Mk. 16:9-11; Jn. 20:14-18.

The first appearance of Christ was to Mary Magdalene, out from whom He had cast

seven demons. When she told those who had been associated with Jesus that He was alive and

that He appeared to her, they didn’t believe, Mk. 16:9-11.

John’s account gives the details of the appearance. This occurred while it was yet dark,

before Mary met up with the other Mary, after Peter and John ran to the tomb. Mary had stood

outside facing the tomb weeping. She stooped into the sepulchre this time and saw two angels,

vss. 11-13. Mary turned back and beheld Jesus but she hadn’t known that it was Jesus, vs. 14.

He asks her why she is weeping and she supposes He is the gardener, vs. 15. After her response

to the question, Jesus simply spoke her name, “Mary”, vs. 16. At the sound of that familiar voice

she recognizes Him and calls Him “Rabboni”, i.e. master, vs. 16. She touches Him, but He stops

her, for He hadn’t yet ascended to the Father, vs. 17. Now, after she had met up with the other

women, she went and told the disciples she had seen the Lord, vs. 18. But according to Mark,

they didn’t believe her, Mk. 16:9-11.

b. The appearance to the two Marys, Mt. 28:9-10.

This was apparently after Mary Magdalene saw the Lord at the tomb. The Lord appears

to them on the way to tell the disciples. They grasped His feet as they worshipped Him. There

could be no doubt in their minds now that Jesus was risen from the dead. The Lord must have

ascended to the Father, since He didn’t stop them from clinging to Him.

c. The appearance to Peter, Lk. 24:34; I Cor. 15:5.

The two on the Emmaus Road told the disciples that the Lord had appeared to Simon, i.e.

Peter. The Lord had to have told them this information, Lk. 24:34. Paul also refers to the fact

that the Lord was seen by Peter, I Cor. 15:5. We don’t know what went on at this meeting. It

must have been an emotional meeting for Peter, who had a short time before denied the Lord

three times. But afterwards there is no doubt that Peter finally believed that Jesus had risen from

the dead.

d. The appearance to the two on the Emmaus Road, Lk. 24:13-35; Mk.

16: 12-14.

30

Both verbs are aorists, emphasizing punctiliar- point action. The seeing is summed up by the constative aorist into

a point of time, while the believing would be an ingressive aorist.

11

Cleopas and another, possibly his wife, were on their way to Emmaus and they were

conversing together and questioning about all the things that had happened in Jerusalem. Along

the way Jesus joined them. They didn’t recognize Him because their eyes were “holden”, i.e.

restrained, so they couldn’t fully experientially know Him. The Lord asked them what they were

talking about and why they were so sad. Cleopas supposes He is a stranger to Jerusalem, for

everyone in the city knew what had taken place. They told Him what had happened, saying that

He, Jesus from Nazareth, was a prophet who was “inherently powerful in deed and word.” They

went on to describe how He had been betrayed and crucified. They expressed how they had

hoped that He was the one who would redeem Israel. Now, it was the third day since the

crucifixion and they had heard from the women and others, possibly Peter and John, that the

tomb was empty, Lk. 24:13-24.

The resurrected Lord now rebukes them. He referred to them as fools, i.e. thoughtless

ones, and slow of heart to believe all that the prophets had said. The prophets had said that it

was necessary for Christ to suffer these things and then enter into His glory, cf. I Pet. 1:11. Then

He began to “expound,” i.e. to explain or interpret, the Scriptures from Moses and from all the

prophets the things written generally concerning Him, vss. 25-27. It was evening so, when He

acted like He was going on, they constrained Him to remain with them in the village. He went to

eat with them, but they still didn’t recognize Him until He took bread and broke it. It was then

that their eyes were opened and they fully experientially knew Him. At that moment He was no

longer visible to them, vss. 28-31.

There was no question in their minds now that He was raised31

as they returned to

Jerusalem and told the eleven and those with them, vs. 34. Apparently Peter wasn’t with them.

For this is when they not only informed them of the Lord’s appearance to them but also that He

appeared to Peter. The “eleven” was sometimes used to describe the group.

When those assembled heard the report, they didn’t believe these two either. They

wouldn’t believe until the Lord appeared in their midst in a short time, Mk. 16:12-13.

e. The appearance to the apostles and those assembled with them, Lk.

24:36-48; Jn. 20:19-23; Mk. 16:14.

Luke gives the most complete account. While Cleopas and his companion were telling

those assembled how the Lord appeared to them in the way, Jesus stood in their midst and spoke

to them. Having been terrified and afraid, they supposed they were beholding a spirit. To prove

that it was He, Himself, risen from the dead, He showed them His hands and feet. He

encouraged them to handle Him because a spirit doesn’t have physical flesh and bones, i.e.

physical structure, as they were beholding that He had. He showed them His nail pierced hands

and feet. When they still didn’t believe, He asked for food, which He ingested in front of them,

vss. 36-43. As we pointed out earlier, He reminded them that these were the things He had told

them about during His ministry, the things which were written in the Old Testament Scriptures.

He then told them that they would be witnesses concerning His death and resurrection, Lk.

24:44-48. There was no argument here that He was risen out from dead ones. He had a real

physical body. He had real hands and feet with the imprint of the nails in them. They could see

Him. They could feel Him. They could hear Him speak. (Cf. I Jn. 1:1).

John records that the disciples were barricaded in a room for fear of the Jews, when Jesus

stood in the midst of them and showed them His hands and His side (as well as His feet), Jn.

20:19-20.

31

Aorist passive indicative of evgei,rw.

12

Mark’s brief account emphasizes the Lord’s rebuke of the eleven because of their

unbelief and hard heartedness because they didn’t believe the ones who had observed Him after

He was raised32

. Then He commissioned them to go into all the world and preach the gospel,

Mk. 16:14-15.

f. The appearance to the eleven with Thomas present, Jn. 20:24-29.

Thomas was absent when the Lord appeared in the midst of those assembled together.

When the other disciples told him that the Lord had appeared to them, he declared that he

wouldn’t believe unless he saw the nail prints in His hands and put his hand in His side, vss. 24-

25. Eight days later, when the disciples, Thomas included, were assembled in a room with the

doors shut, the Lord again stood in their midst. After His greeting, He addressed Thomas, telling

him to reach his finger out and see, with discernment, His hands and reach out his hand and

thrust it into His side, and to stop being unbelieving but be faithful, vss. 26-27. Thomas then

gave his confession to the Lord’s deity. Thomas saw and then he believed. We can’t be too hard

on Thomas, because none of the others believed, apart from John, until they saw the Lord, and

He rebuked them for it. The Lord points out to Thomas that he believed because he saw. But the

ones who are not seeing and having believed, He said, are happy ones, vs. 29.

g. The appearance to the apostles in Galilee, Jn. 21:1-14.

After the appearances to the apostles in Jerusalem when Thomas was absent and when he

was present, the Lord showed Himself again to seven disciples at the Sea of Tiberias in Galilee,

Jn. 21:1-2. This was the third time He showed Himself to His disciples after having been

raised33

out from dead ones, vs. 14. Peter, and those with him, returned to their old occupation,

vs. 3. They fished all night and didn’t catch anything. Jesus stood on the shore but none of the

disciples had known it was He, vs. 4. When Peter heard it was the Lord, He jumped into the sea

to swim to the shore to Him, vs. 7. When they were all on shore, they didn’t dare to ask who He

was, because they knew He was the Lord, vs. 12. They already knew He had risen, so there was

no surprise this time and no unbelief. If there was any surprise it was that He was there.

h. The appearance to the apostles on a hillside in Galilee, Mt. 28:16-18.

There is no reference here to the resurrection but to another appearance to the eleven.

The Lord had told them to go to Galilee. Now they go there to a mountain which the Lord had

prearranged. When they saw Him, they worshipped Him, vss. 16-17. The last phrase may

appear to be problematic, for it says that “some doubted.” But now they were not doubting His

resurrection but that it was He.

i. The appearance to more than 500 brethren, I Cor. 15:6.

Paul doesn’t say when this occurred but it was likely around the time of His appearance

on the mountain. More than 500 saw Him at one time. What more proof could we ask for

concerning the resurrection of Christ? If any in Corinth doubted the facts of the resurrection,

there were still many out from the 500 still living when Paul wrote to them, vs. 7. These were

eye witnesses to the resurrection.

j. The appearance to James His half brother, I Cor. 15: 7.

James and the other brothers didn’t believe in the Lord Jesus as deity during His earthly

ministry, cf. Jn. 7:5. They seemed to be embarrassed by Him, Mk. 3:21,31. Paul, alone, makes

mention of this special appearance. We can assume that, when James saw his resurrected half

brother, he believed in Him. There was a change in James who became a pillar in the Church at

Jerusalem. Here was another living eye witness the Corinthians could check out.

32

Perfect passive participle of evgei,rw. 33

Aorist passive participle of evgei,rw.

13

k. The appearance to all of the apostles, I Cor. 15:7.

When this occurred is uncertain. Maybe it was when they were all gathered on the

mountain.

l. The appearance to Saul of Tarsus on the road to Damascus, I Cor.

15:8; Acts 9.

Paul says that the Lord appeared to him last of all, I Cor. 15:9. The Lord appeared to him

first on the Damascus Road, Acts 9:3-5; 22:6-9; 26:13-15. He also spent three years in the desert

of Arabia where the Lord taught him, cf. Gal. 1:17-18. The resurrected Lord told him on the

Damascus Road that He would appear to him and he would be a witness concerning the things

the Lord revealed to him, Acts 26:16. The Lord taught him some special things, such as, the

Lordian table, I Cor. 11:23, and the Gospel concerning Himself, I Cor. 15:3-4.

m. The heavenly appearance to Stephen, Acts 7:55-56.

Stephen was supernaturally allowed to see (with discernment) the glory of God and the

Lord Jesus standing out from the right hand of the Father. “Jesus” refers to His humanity.

Stephen saw the resurrected and glorified human body of the Lord, Jesus Christ. It was in

heaven, not in the tomb.

n. The appearance to the Apostle John on the Isle of Patmos, Rev. 1:10-

19.

John describes in this portion of Scripture how the Lord appeared to him. The Lord

identified Himself as the one living, and was dead and is living into the ages from the ages, vs.

18. The Lord Jesus arose and was living at the end of the first century and is living today.

All of these appearances are irrefutable evidence that the Lord Jesus Christ arose, just as

the Old Testament prophets prophesied and just as He, Himself, prophesied. All doubts were

eradicated by the appearances of the Lord. Luke could write to Theophilus years later

concerning how the Lord showed Himself alive to His apostles by many infallible proofs over a

forty day period, Acts 1:3. The apostle John saw the empty tomb and grave clothes and He

believed that Christ arose. Without the resurrection His followers would have been without

hope. The two on the Emmaus Road had hoped that He was the one who would redeem Israel,

but the implication was that, if He died, then He couldn’t be the Messiah. Those closest to the

Lord had to have their eyes opened to see that Christ was risen. They didn’t comprehend the

things He had said concerning His death and resurrection. Most of them doubted at the empty

tomb and the witness from those to whom the Lord appeared. But when they saw Him and their

understanding was opened, there was no doubt that He was living. Now they were going to be

sent out as witnesses concerning the things they had seen and heard.

4. The sending forth of the disciples as witnesses concerning the resurrection of

Christ.

After the Lord opened their minds that they might comprehend the Scriptures concerning

His death and resurrection (Lk. 24:45), He said to them, “And ye are witnesses concerning these

things,” i.e. His death and resurrection, Lk. 24:48. He also told them He would send the promise

from the Father, i.e. the Holy Spirit, upon them, vs. 49.

When Luke picks up the account again he gives more detail to what the Lord said. He

said, “But ye shall receive (for yourselves)34

inherent power, the Holy Spirit having come upon

you and ye shall be (for yourselves)34

witnesses concerning me both in Jerusalem and in all

Judaea and Samaria and unto the end of the earth,” Acts 1:8. These words were spoken to the

eleven who were eyewitnesses to the resurrection.

34

Future middle- direct middle.

14

After the ascension, when they selected one to take the place of Judas, they chose one

who had been with them from John’s baptism up to the ascension and one who was a witness of

the resurrection35

, Acts 1:22. Thus Matthias was also a witness of the resurrection, as were the

eleven.

Their witness began on the Day of Pentecost. Peter stated that they were all witnesses

concerning the resurrection of Jesus, Acts 2:32. He stated the same thing again after the healing

of the lame man at the temple, Acts 3:15. Before the Sanhedrin and the chief priests, Peter spoke

of the crucifixion and resurrection of Christ. He said, “And we are His witnesses concerning

these things; and the Holy Spirit also, whom God gave to the ones obeying Him,” Acts 5:32.

Once again, in the household of Cornelius, he said, “We are witnesses of all things which He

(Jesus) did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

Him God raised up36

the third day, and shewed Him openly; not to all the people but unto

witnesses hand chosen before by God, to us, who did eat and drink with Him after He rose37

out

from dead ones,” Acts 10:39-41.

Peter’s last statement of being a witness is when he wrote to those of the diaspora, who

were elders, that he was “also an elder and a witness of the sufferings of Christ, and also a

partaker of the glory that shall be revealed,” I Pet. 5:1.

After the Holy Spirit came on the Day of Pentecost and they received inherent power,

Peter never forgot that he was a witness and he faithfully bore that witness.

That which they bore witness to was not only the death of Christ on the cross but also the

resurrection. The Church could not have started, if Christ hadn’t risen out from dead ones. He

had to rise from dead ones and ascend to the Father’s right hand to send the Holy Spirit. The

Holy Spirit had to come to begin His ministries, giving birth to the Church.

Our next point deals with the resurrection as preached by the early Church.

III. THE CENTRALITY OF THE RESURRECTION IN THE APOSTOLIC

PREACHING. The message preached by the early Church was clear. The gospel the apostles preached

always included both the death and the resurrection of Christ. His death was not without an aim

in view. He died for our sins. From the Day of Pentecost on, the message throughout the

apostolic Church was this message. Christianity would not be Christianity, if Christ had not

risen out from dead ones. Beginning with Peter’s message concerning Jesus Christ this was very

clear. Notice the emphasis on the death and resurrection of Christ in the historical account in

Acts. There are eleven statements concerning the preaching of the resurrection recorded in Acts.

A. The Centrality Of The Resurrection In Peter’s Sermon On The Day Of Pentecost,

Acts 2:24, 30-32.

Peter, who was sifted by Satan, who as a result denied the Lord three times, now having

been filled mentally by the Holy Spirit preaches with boldness on the Day of Pentecost. He

pointed out how those there knew about the miraculous deeds Jesus did which pointed to who He

was, vs. 22. He went on to show that what they had done was in the decree that the Jews

delivered Him over to Gentiles to be crucified, vs. 23. They had Him put to death, but God

raised Him up38

because “the pains of death couldn’t hold Him,” vs. 24. He then supports the

35

avna,stasij. 36

Aorist active indicative of evgei,rw. 37

Aorist active infinitive of avntisth/nai. 38

Aorist active indicative of avni,sthmi.

15

statement from Psalm 16:10 and interprets it. As God promised to raise up Christ to sit on

David’s throne, He was speaking of the resurrection of Christ, vss. 25-31. Christ’s flesh could

not see corruption, i.e. it would not decay, vss. 27, 31. It was this Jesus that God raised up39

,

concerning which all of the apostles were witnesses, vs. 32. He is now ascended and seated at

the right hand of God, vss. 33-35. God the Father made Jesus both Lord, i.e. master, and Christ,

i.e. the resurrected and glorified One, vs. 36. These words were spoken to godly Jews who were

affected by the message, vss. 37ff. The central theme of the message was that Jesus Christ is

risen out from dead ones.

B. The Centrality Of The Resurrection In Peter’s Message To The People In The

Temple, Acts 3:15, cf. 4:1.

Peter and John had just healed the beggar who was lame from his mother’s womb, vss. 1-

11. When Peter saw a crowd assembling, he took the opportunity to preach Jesus to them, vss.

12ff. Why are they marveling over the healing of the man? The God of their fathers had

glorified Jesus, for whose death, they were responsible. God, however, raised40

Him out from

dead ones, vs. 15. Peter again states that he and John are witnesses of the resurrection. It was

through faith in His name that the beggar was made whole, vs. 16. While Peter and John were

speaking, the priests, the ruler of the temple and the Saducees came, Acts 4:1. They were

grieved or vexed because the apostles were preaching by Jesus the resurrection out from dead

ones, so they put them in jail over night, Acts 4:2-3. As a result of the message, around 5,000

men believed, vs. 4. They believed in Christ’s death and resurrection.

C. The Centrality Of The Resurrection In Peter’s Response To The Religious Leaders,

Acts 4:10.

The next day, the religious leaders brought Peter and John in to where they were

assembled and asked them by what name they had healed the lame beggar, vs. 7. Peter tells

them that it was by the name, i.e. the character, of Jesus Christ from Nazareth whom they

crucified, whom God raised41

out from dead ones, vs. 10. He refers to Psalm 118:11 to identify

Christ as the Head stone which had been set aside, vs.11. Peter makes it clear that it is by the

name of Jesus Christ that men must be saved, vs. 12. Salvation is based on both the death of

Christ and His resurrection. The man was healed by the name of the One who was resurrected

and living and it is by His name that man can be saved.

D. The Centrality Of The Resurrection In The Apostle’s Witness, Acts 4:33.

After Peter and John were released from being incarcerated and returned to the other

believers, the apostles delivered a witness, with great inherent power, concerning the

resurrection of the Lord Jesus. Here the full emphasis is on the resurrection. Christ’s death for

sins is implied, since He had to die first to be raised. The resurrection was foremost in their

witness.

E. The Centrality Of The Resurrection In Peter’s And The Other Apostle’s Reply To

The Religious Leaders, Acts 5:30.

Due to envy, the religious leaders imprisoned all of the apostles but an angel from the

Lord released them, vss. 17-19. The leaders had them brought back in and reminded them that

they had told them not to teach in this name, vs. 28. Peter and the others responded with: “We

ought to obey God rather than men,” vs. 29. The first thing they stated was that “The God of our

39

Aorist active indicative of avni,sthmi. 40

Aorist active indicative of evgei,rw. 41

Aorist active indicative of evgei,rw.

16

fathers raised up42

Jesus, whom ye took in hand to kill, having hanged Him,” vs. 30. The

resurrection stands first for emphasis. The problem the leaders had was not that Jesus from

Nazareth died, but that they preached the resurrection. To emphasize the resurrection further,

they spoke of His exaltation to the Father’s right hand, as “a Prince and Savior, to give

repentance to Israel and forgiveness of sins,” vs. 31. His death dealt with sins. The apostles

were witnesses to these things, vs. 32. The leaders wanted to kill them when they heard these

things, vs. 33. These were the leaders who had bought off the guard to lie about the empty tomb.

The resurrection of Christ wasn’t a popular subject with them, but it was at the center of the

apostle’s preaching.

F. The Centrality Of The Resurrection To Peter’s Message To The Household Of

Cornelius, Acts 10:40.

The recorded sermons up to this time, which mention the resurrection, were to the Jews.

Now for the first time, we have a sermon to the Gentiles. Those in the household of Cornelius

knew the things which had come to be through all of Judaea beginning from Galilee, after John’s

baptism, concerning the good works Jesus did, vss. 37-38. He points out again that the apostles

were witnesses of these things. Then Peter brings up the fact that the Jews killed Him, having

hanged Him on a tree, vs. 39. The resurrection is the capstone to the message, “Him God raised

up 43

the third day,” vs. 40. The statement is followed by evidences of the resurrection. He came

to be visible to witnesses, chosen before by God, who ate and drank with Him after He rose44

out

from dead ones, vss. 40b-41. Here was an eye witness account. Peter also pointed out that there

was forgiveness, i.e. a sending away, of sins through His name for those who believed, vs. 43.

The essence of the gospel was proclaimed to these Gentiles and they believed.

G. The Centrality Of The Resurrection In Paul’s Sermon In Antioch Of Pisidia, Acts

13:30, 33, 34, 37.

Speaking to the Jews in the synagogue in Antioch of Pisidia, Paul speaks to them about

salvation through Jesus, vss. 23-26. He tells them that the leaders in Jerusalem were ignorant of

Him and condemned Him and fulfilled the things written about Him in the prophets, when they

slew Him, vss. 26-29. Then the contrast is given- they killed Him, but God raised45

Him out

from dead ones, vs. 30. Paul supports the fact of the resurrection by speaking of the eye

witnesses who saw Him many days, vs. 31. The importance of the resurrection to the gospel

account is seen in that Paul speaks of it three more times in the following context. The promises

to their fathers were fulfilled by the raising up46

of Jesus, vss. 32-33. God the Father raised47

Him up from dead ones, and He was no longer about to return unto corruption, i.e. decay, vs. 34.

He refers to Psalm 10:10 that God’s Holy One would not suffer decay but David died and did

decay, vss. 35-36. “But He, whom God raised again48

, saw no decay,” vs. 37. Forgiveness of

sins was through this one, vs. 38. When Paul preached, he like Peter and the others, gave the

content of the Gospel concerning Jesus Christ.

H. The Centrality Of The Resurrection In Paul’s Sermon In Thessalonica, Acts 17:3.

42

Aorist active indicative of evgei,rw. 43

Aorist active indicative of evgei,rw. 44

Aorist active infinitive of avni,sthmi. 45

Aorist active indicative of avni,sthmi. 46

Aorist active participle of avni,sthmi. 47

Aorist active indicative of avni,sthmi. 48

Aorist active indicative of evgei,rw.

17

Here again, as was his custom, Paul went into the synagogue of the Jews in Thessalonica.

He reasoned with the Jews for three Sabbath days, vss. 1-2. His message was that it was

necessary for Christ to suffer and to rise again49

out from dead ones and that Jesus is the Christ,

vs. 3. The message, as before, hinges around the death (for sins implied) and resurrection of

Christ. Some believed the message and some didn’t, vss. 5-6.

I. The Centrality Of The Resurrection In Paul’s Dispute And Reasoning In Athens, Acts

17:18,31.

When Paul came to Athens he was fleeing persecution from the Jews up in Macedonia.

Paul again went to the synagogue and disputed, or reasoned, everyday with Jews there and in the

market place, vs. 17. Some Greek philosophers, who fell in with him, supposed he was the

announcer of foreign demons because he was preaching Jesus and the resurrection, vs. 18. They

took him to the Areopagus and Paul reasoned with them about the unknown God. As he drew

his message to a close, he pointed out that God has set a day when He will judge the inhabited

world by a man He had marked the bounds about, offering faith to all, having raised50

Him out

from dead ones, vs. 31. Some began to scoff when they heard of a resurrection out from dead

ones, while others said they would hear him again, vs. 32.

Paul was scared and carnal when he arrived in Corinth from Athens. He went to the

synagogue there but he failed to preach that Jesus is the Christ, i.e. the resurrected and glorified

one, until Silas and Timothy came. Then he was pressed to do so. Then he thoroughly testified

that Jesus is the Christ, Acts 18:5. Then the Jews resisted him and blasphemed, vs. 6. They

didn’t do this before Paul’s friends arrived. Paul had hedged on the gospel, leaving the

resurrection out, so they wouldn’t attack him. But when his friends came he was compelled to

do it right. That got him into trouble again.

J. The Centrality Of The Resurrection In Paul’s Preaching In Jerusalem As Reported By

His Accusers, Acts 25:19.

Festus tells Agrippa about Paul and his court hearing. The accusers at the hearing only

had questions against him concerning their very own religion “concerning one Jesus, which was

dead, whom Paul affirmed to be alive,” vs. 19. Preaching the death of Christ didn’t get Paul into

trouble but the preaching of the resurrection did. The resurrection was offensive to the Jews.

We will see that it is still offensive today. Except when Paul was in Corinth, before his friends

got there, he always preached the death and resurrection of Christ.

K. The Centrality Of The Resurrection In Paul’s Defense Before King Agrippa, Acts

26:8, 23.

Paul tells Agrippa that the reason he was being judged was for the hope from the promise

from God to the fathers to the twelve tribes, vss. 6-7. He then asked Agrippa, “Why should it be

judged a thing with you, that God should raise dead ones,” vs. 8. As we have demonstrated

earlier, resurrection was not a foreign thought in the Old Testament. Paul went on to give the

account of his meeting with the resurrected Lord, Jesus Christ, on the Damascus Road, vss. 9-20.

Paul was only witnessing concerning the things prophesied by the prophets and Moses “that

Christ should suffer, since He is the first to experience a resurrection51

out from dead ones, He is

about to announce a light both to the people, i.e. Jews, and to the Gentiles,” vss. 22-23.

There is no doubt that Christ arose out from dead ones in the minds of the apostles. They

saw Him. They heard Him. They touched Him. We only have the content of a few sermons and

49

Aorist active infinitive of avni,sthmi. 50

Aorist active participle of avni,sthmi. 51

vAnia,stasij.

18

the resurrection is central to the message. In other accounts, they preached Jesus; the kingdom of

God; and they gospelized. The content is not given but we can be sure that the resurrection was

their central theme on all of these occasions. To preach Jesus, they had to preach His

resurrection. To preach the Kingdom of God, they had to preach that belief in the resurrection of

Christ was essential to be saved. When they gospelized, they had to include the resurrection, for

the Gospel concerning Christ is not the Gospel without the resurrection.

L. The Centrality Of The Resurrection In Paul’s Gospel, II Tim. 2:8.

Paul is writing his swan song to Timothy just before being executed. He writes words of

encouragement to Timothy who is filling in as pastor in Ephesus. There in Ephesus he is going

through difficult times at the hands of the Church there. He is to “endure hardness as a good

soldier belonging to Jesus Christ, 2:3. Paul takes the occasion to remind Timothy that “Jesus

Christ, out from the seed of David, was raised52

and is still raised out from dead ones according

to my gospel,” vs. 8. At the end of his life, Paul wants Timothy to remember that the

resurrection was central in his gospel. Apart from the resurrection there would be no good news.

Paul was a stickler on the point. One time, when he was carnal, he hedged on the gospel, leaving

out the resurrection, but he learned his lesson. The resurrection was key to Paul’s gospel. It was

by the gospel that Paul was being afflicted up to bonds as an evildoer, but the Word from God

cannot be bound, vs. 9. Paul suffered for insisting on the resurrection of Jesus Christ out from

dead ones. He could preach that Christ died. He could preach that Christ died for me, and it

would be acceptable. He could even preach that Christ died for our sins and it would be

acceptable. It was the resurrection that got him in trouble, even up to bonds and then to death.

The good news of the Gospel got Paul into trouble and Timothy needed to remember to insist on

the resurrection of Christ. The same is true today. You will also suffer as an evildoer if you

insist that the resurrection is essential to the Gospel concerning Christ. You may be labeled as a

trouble maker. Paul was put in bonds and then to death for insisting on the resurrection of

Christ.

The centrality of the Gospel is clearly seen in the apostolic preaching. It was always the

thing that got them into trouble. As we have traced the sermons in the Book of Acts, we have

seen that the resurrection was always emphasized. This emphasis continues in the writings of the

apostles in the epistles.

IV. THE CENTRALITY OF THE RESURRECTION TO THE CHRISTIAN FAITH

AS EVIDENCED IN THE EPISTLES. A. The Centrality Of The Resurrection To The Gospel For Initial Salvation, I Cor. 15:4.

There should be no argument concerning the content of the Gospel for initial salvation,

but there is. Up to the end of his life, Paul insisted on the resurrection as being a central part of

the Gospel. When Paul wrote to the Corinthians, he clearly defined the Gospel by which they

were saved. This gospel, which Paul made known to them, was the gospel which he gospelized

to them, the gospel which they received, the gospel in which they stood and the gospel by which

they were saved, I Cor. 15:1-2b. Remember that Paul had hedged on the Gospel by deleting the

resurrection when he first went to Corinth. He makes sure the Gospel he preached to them, by

which they were saved, is clearly stated as he writes to them. They were saved by it, since they

mentally laid hold of it, unless they had believed in vain, i.e. without an aim, vs. 2b. The content

of the Gospel includes not just Christ’s death, but also His resurrection. This gospel he received

directly from the Lord. He declared this gospel to them that: Christ died for our sins according

52

Perfect passive participle of evgei,rw.

19

to the Scriptures, was buried and rose again the third day according to the Scriptures. You could

not have the resurrection without the death. The death was in behalf of our sins. The death of

Christ was essential. Our salvation is based upon Christ’s death for our sins. But belief in the

death of Christ was not, and is not, enough to save. However, most presentations of “the

Gospel” stop right here. But a dead Christ doesn’t accomplish the work for salvation. He had to

rise out from the dead. The resurrection is central to the Gospel and necessary for our salvation.

The next verse goes on- “And that He was buried,” which proved He really died, “And that He,

Himself, rose again53

the third day according to the Scriptures,” vs. 4. You don’t have the

Gospel for initial salvation if any of these points is left out. But, too often, the resurrection is left

out and a dead Christ is presented. How does this apply to our salvation? Paul answered this

when he wrote to the Romans.

B. The Basis For The Resurrection, Rom. 4:24-25.

The Lord Jesus was delivered over because of54

our offenses, i.e. trespasses, and was

raised again because of54

our justification, vs. 25. The reason Christ was raised was because God

the Father declared us righteous. This was done by imputation. When Abraham believed God, it

was imputed to him for righteousness, vs. 22. The account in Genesis 15:6 wasn’t written

because of Abraham alone, but “because of us, to whom it is about to be imputed, i.e. to the ones

believing on Him, i.e. the Father, who raised up55

Jesus our Lord out from dead ones,” vs. 24.

When Christ died for our sins, He was delivered up because of our trespasses. And when He was

raised, He was raised because of our justification, i.e. declaration of righteousness. How did the

Father declare us righteous? It was in Christ. Christ accomplished the work and the Father was

pleased. Therefore, in Christ, His righteousness is imputed to us. He acted right in His death for

our sins and the Father counted us as having acted right in Him. It was on the basis of this, that

the Father raised Christ out from dead ones. If Christ hadn’t risen, it would imply that He didn’t

accomplish His work on the cross. But He did accomplish it and was raised.

C. The Resurrection Of Christ: An Assumed Fact In The Epistles.

1. The emphasis on the Father’s part in raising Christ out from dead ones, Gal.

1:1, etc.

Paul was neither an apostle from the choice of men nor through the intermediate agency

of man. Paul was an apostle both through the intermediate agency of Christ and God the Father.

The Father is described as “the one having raised Him (Christ) out from dead ones.” Christ is

also said to have raised Himself56

out from dead ones. The Scriptures also say that He arose57

out from dead ones. However, we also find this emphasis on the Father’s part in the resurrection

in the Epistles. Usually it says “the one having raised” when it is referring to the Father, cf.

Rom. 4:24; 8:11; I Cor. 6:14; 15:15; II Cor. 4:14; Eph. 1:20; I Pet. 1:21. In several of these

contexts the Father’s part in Christ’s resurrection is used to support the fact that He will also

raise the believer, cf. Rom. 8:11; I Cor. 6:14; 15:15; II Cor. 4:14. Another context speaks of the

Father’s part in the resurrection as an illustration of His omnipotence, Eph. 1:20. Peter points

out that the Father raised Christ out from dead ones and gave Him glory. The result was so that

believers’ faith and hope should be in God, I Pet. 1:21. The fact that Christ was raised is the

basis for our hope concerning the resurrection at the Rapture.

53

Aorist middle indicative of evgei,rw. 54

with the accusative denotes cause. 55

Aorist active participle of evgei,rw. 56

Middle voice. 57

Active voice.

20

2. The resurrection of Christ and His permanent victory over death, Rom. 6:9.

Paul makes it clear that since Christ died, He died to the sin principle58

once, hence He

will never die again. His death for sin accomplished all it was supposed to accomplish. Death

isn’t lording it over Him anymore. Paul stated that He and the Romans knew factually that

Christ won’t die again and death, which lorded it over Him one time is no longer able to do so.

He conquered death.

D. The Affects Of The Resurrection Of Christ On Our Salvation.

1. The affects on our past tense salvation.

If Christ had not risen from dead ones, we would have a dead Savior. If Christ hadn’t

risen we would have an empty59

faith and a faith without an aim60

and we would still be in our

sins, I Cor. 15:14, 16. The resurrection of Christ added nothing to the death of Christ. Christ

died to the sin nature as our perfect substitute, Rom. 6:9. There is no need for Him to die again.

The work was completed. But for there to be any benefits applied to us, He had to rise out from

dead ones. Faith in a dead savior is without content or force. But faith in a risen and living

Savior accomplishes our past tense salvation, cf. I Cor. 15:1-4. Christ was raised because of our

justification, i.e. our being declared righteous in Christ, Rom. 4:25.

Now, many down play the importance of the resurrection as part of the gospel for initial

salvation. They may go to some verses in the Old Testament and present them as the gospel.

They may go to the Gospels, which are under the old covenant, for some verses which they call

the gospel. Some select out the parts of the gospel from Acts and the Epistles which they prefer

to call “the gospel”. But if they leave out the death of Christ, they haven’t presented the gospel.

If they leave out that Christ died for our sins, they haven’t presented the gospel. If they leave out

the resurrection, they haven’t presented the gospel. The resurrection, as we have pointed out

above, is an essential part of the gospel for initial salvation. Anything less than the whole

gospel, as Paul, by the Holy Spirit, states it in I Corinthians 15:3-4, is not the gospel. Anything

added to the gospel is also not the gospel. Any additions or subtractions are not enough to save

anyone. Therefore, the resurrection is important to past tense salvation. But it is also essential to

present tense salvation.

2. The affects of the resurrection of Christ on our present tense salvation.

a. The resurrection of Christ and the security of the believer, Rom. 8:34.

Paul, in this context, writes a series of rhetorical questions dealing with the security of the

believer. The question we are focusing on is “who is the one condemning us?” Back in verse 31

we find that “God is for us,” i.e. He is in our behalf. Hence, God is not the one condemning us.

The penalty has been paid, for Christ is the one who died, but much more, He is the one having

been raised. Now He is at the Father’s right hand and there He intercedes in place of us. He is

able to save us to the all end because He lives to make intercession for us, Heb. 7:25. “There is,

therefore, now, no condemnation to those who are in Christ Jesus,” Rom. 8:1. Apart from the

resurrection, Christ would not be able to intercede for us. Someone might bring a charge against

us, but Christ is risen and He is living to make intercession, so there is no one who can condemn

us. Christ’s resurrection is central to our eternal security.

b. The resurrection of Christ and the potential to live unto God, II Cor.

5:15.

58

One singular sin, i.e. one sin nature. 59

Keno,j- without content. 60

Ma,taioj- aimless, without force.

21

The whole human race was spiritually dead as a result of the fall. Christ, in the realm of

His human nature, died both spiritually and physically. Since Christ died, it demonstrates that all

were dead spiritually. This spiritual death is offset by spiritual life. This is accomplished by the

regenerating work of the Holy Spirit, by which Christ is written in the heart of the believer, II

Cor. 3:3. Hence, Christ imparts His divine life, i.e. eternal life, to the believer, I Jn. 5:11-13.

Christ’s death was enough to save all of mankind, if all believed. One died for all (vs. 14), but

not all will be saved. He died so that the ones living spiritually, i.e. having eternal life, should no

longer live physically for themselves, but that they should be living in behalf of the one having

died for them and having been raised61

, vs. 15. This is how Paul now knew Christ. Not as a man

here in the flesh, but as the one having been raised. If Christ had not risen, the benefits of His

death for all would not be applied to anyone. But since He is living, those who believe the

gospel and have eternal life can live in behalf of Christ here on earth, while He is in heaven.

This is possible since, as a result of Spirit baptism, we are part of a new creation in Christ Jesus,

vs. 17. We now have the potential to no longer live in our old position in Adam, but now in our

position in Christ.

c. The necessity of the resurrection of Christ to having victory over the

sin nature.

The resurrection of Christ is key to our present tense salvation. If we are to have victory

over the sin nature, in particular, we must logically count ourselves not only to be dead to the sin

nature together with Christ, but we must also logically count ourselves to be raised together with

Christ. Those who are in Christ, i.e. all grace believers, were baptized by the Holy Spirit (cf. I

Cor. 12:13) into Christ and into His death, Rom. 6:3. Through this baptism believers are also

buried together with Christ into His death, vs. 4. The purpose is expressed: “that in a similar

way as Christ was raised62

out from dead ones through the glory of the Father, in like manner

also we (on our part) should walk in newness of life,” vs. 4b. Paul goes on to say that we shall

be like Christ’s resurrection63

, since we have been grown together64

in the likeness of His death,”

vs. 5. We are grown or closely joined together in the likeness of Christ’s death, i.e. His death for

the sin nature. This connection to His death is imputed to us by God the Father. It is necessary

for our Christian life. Paul and the Romans experientially knew that our old man, i.e. our

connection to Adam, was crucified together with65

Him. The purpose is that the body pertaining

to the sin nature, might be rendered inoperative66

, vs. 6. The purpose for this is expressed in the

last clause of the verse by a purpose infinitive, “that we should no longer serve, as a slave, the sin

nature. If you are dead, you can’t respond. Positionally we are dead to the sin nature. This takes

care of our serving the sin nature, for one who has died and is dead is declared righteous67

from

the sin nature, vs. 7. However before we can respond positively to God we have to have life.

Paul gives the other side in the next verse. “Now since (it is a fact that) we died together with65

Him (in His death), we (Paul and the Romans) believe that we shall also live together with65

Him

(in His resurrection),” vs. 8. This is a co-death and a co-resurrection. The Father imputes us to

have died and been raised together with Christ. It is real in the Father’s mind from the moment

61

Aorist passive participle of evgei,rw. 62

Aorist passive indicative of evgei,rw. 63

vAna,stasij. 64

The A.V. reads “planted”. The word su,mfutoj means to be grown together, to be closely intertwined. 65

The preposition su,n. 66

Katarge,w doesn’t mean “destroy” as the A.V. but to render inoperative. The body connected to the sin nature is

not destroyed. 67

The A.V. reads “freed”.

22

of our salvation when we were baptized into Christ by the Holy Spirit. The life resulting from

this resurrection is resurrection life, cf. vs. 4. Since Christ was raised out from dead ones, He is

no longer under the authority of death. He is alive to die no more. In Him we are positionally

dead to the sin nature. And in Him we are positionally alive to God. As Christ died (spiritually)

to the sin nature once for all, He lives (spiritually) to God, vs. 10. This corresponds to verse 23,

“For the wages of the sin (nature) is death; but the gracious gift from God is eternal life (as to

quality) by68

Jesus Christ our Lord.” Spiritual death is offset by eternal life. Hence Christ, in the

realm of His human nature, died spiritually but in that He lives, He lives spiritually, sharing the

same eternal life with the Father and the Holy Spirit. The next verse is key to the context. “In

like manner also, you (on your part) logically count yourself to be dead, on the one hand, to the

sin (nature) but, on the other hand, living with reference to God in Christ Jesus,” vs. 11. Since

God the Father counts us positionally to have died together with Christ to the sin nature, we are

to count ourselves to be dead to it also. But if we stop here, we will get no where in our

Christian lives. A dead man does nothing negatively or positively. If we are to live to God the

way Christ lives unto God the Father, we must also count ourselves to be living to God in our

position in Christ. Once more we see that the resurrection is central to our Christian faith, here

with reference to our present tense salvation.

Paul emphasized our death together with Christ and resurrection together with Him when

he wrote to the Church in Colossae. He says “You (all), having been buried together with Him

by the baptism,” i.e. Spirit baptism, “in whom also you were raised together69

through the faith

which is energized from God, the one having raised70

Him out from dead ones; and while you

were dead in trespasses and in the uncircumcision pertaining to your flesh, He (God the Father)

made you alive together with Him, having forgiven all our trespasses,” Col. 2:12-13. The

intermediate agent, through which this resurrection is accomplished, is faith. The object of faith

emphasized here is the Father who raised Christ out from dead ones. When we believe in the

Son, we believe that He is equal with the Father. Paul describes resurrection life in the next

verse. The Colossians were in the same condition as all of mankind. They were dead in

trespasses and uncircumcision concerning their flesh, i.e. their old nature. God the Father,

however, intervened. He made them alive together71

with Christ, having graciously forgiven all

their trespasses, vs. 13. This is positional life, i.e. resurrection life. God the Father raised Christ

physically out from dead ones and by imputation the Father counts us to have been raised

together with Christ, so we have some new potentials.

Our next consideration brings out the practicality of our position and resurrection life.

The beginning of the third chapter of Colossians gives the human responsibility of the believer to

live in the light of his co-resurrection in Christ. It is predicated upon our co-death in Christ to

the sin nature. The emphasis is turned to our position in the heavenlies as Paul writes,

“Therefore since you were raised together with the Christ, you seek the things above, where the

Christ is sitting (for Himself) in (the) right hand of the God; Put your framework of thinking on

the things above, not on things upon the earth,” Col. 3:1-2. This co-resurrection is in the mind of

God the Father. Even though we haven’t experienced it, the Father counts it to be true. He is the

one who counts the “things not being as being,” Rom. 4:17. He imputes us to have been raised

68

The preposition evn is used here with the instrumental meaning “by” not “in”. This life is the result of

regeneration, whereby Christ is in the believer, cf. II Cor. 3:3; I Jn. 5:11-13. 69

Aorist passive indicative of sunegei,rw- meaning co-raised or raised intimately together. 70

Aorist active participle of evgei,rw. 71

Suza,w.

23

together with Christ. After Christ arose, He ascended to the Father’s right hand. It is there, at

His right hand, that the Father sees us in Christ. Therefore, we are to seek the things we have in

the heavenlies in our position and possessions in Christ. We don’t seek Christ but things. We

are to mentally seek these things out in the Word of God72

. Then we are to reflectively think, or

put our framework of thinking, on these things above. To reflect on these things, we must fill

our minds with the things taught in New Testament revelation concerning our position and

possessions. This kind of thinking gets us out of the way. We begin to see ourselves as the

Father sees us in Christ. We begin to get a heavenly perspective. This is quite different from our

normal framework of thinking, which is earth bound and burdened by the affairs of everyday

life. When our minds have time to wander, these things above should be the framework for our

minds. When our reflective thoughts are on things belonging to the earth, they are susceptible to

be influenced through the soul by the flesh, i.e. the sin nature. The old nature is very much alive,

but we are dead to it in Christ. Paul explains why we should seek and reflect on things above as

he speaks of our positional death and resurrection as seen in the following verse, “For you are

dead and your life is in a state of being hidden together with the Christ in God,” vs. 3. This is

resurrection life. The key to understanding the verse is the preposition su,n which indicates our

intimate union to Christ. Our life is hidden together with Christ in God. (The next verse speaks

of eternal life, i.e. Christ our life, a result of regeneration whereby Christ is in us). The concepts

here connect with Romans 6. If we are going to walk, i.e. order our lives, in a new quality of

life, we have to have our reflective mind on things above, then it will effect our lives here below.

This is very important to our Christian living. We can cease trying to handle the flesh in our own

strength and let the Holy Spirit take over the fight against the flesh, Gal. 5:16-17. The Holy

Spirit always wins. We are no longer in the way and the Holy Spirit can fill us, i.e. make up for

our lack, Eph. 5:18b. Once more we find the resurrection is central to the Christian faith in our

present tense salvation.

To the Ephesians Paul wrote similar truth when he wrote, “He made us alive together

with the Christ when we were dead in trespasses, by grace you have been saved, with the abiding

result that you are saved- and He raised us together73

and seated us together in the heavenlies in

Christ,” Eph. 2:5-6. Here again Paul describes the believer’s previous condition: dead in

trespasses as in Colossians 2:13. But God intervened. He made the believer alive together with

Christ. He raised the believer together with Christ and seated the believer together with Christ in

the heavenlies. If Christ hadn’t risen, we would still be in our sins. But Christ is risen and living

and the Father counts us to have risen together with Him and to be seated together with Him in

the heavenlies. This is where the Father sees us and this is where we are to keep our framework

of thinking. The death of Christ for our sins was sufficient but He had to rise out from dead ones

for us to receive benefit from it.

Paul knew his strengths and his weaknesses. He knew he had matured to a point, (cf.

Phil. 3:15) but he knew that he had not arrived in his Christian life, (cf. Phil. 3:12). He could

still mature more until the Lord returned or took him home. Paul had met Christ on more than

one occasion. Christ had appeared to him and taught him many things as the steward of this

dispensation. The apostle Paul knew Christ. But he didn’t know Christ like he wanted to know

Him. He expressed this when he wrote, “That I may experientially know Him (Christ) and the

inherent power pertaining to His resurrection74

and the fellowship (sharing in common) with

72

Cf. THE CHRISTIAN IN CHRIST, by David K. Spurbeck, Sr. 73

Aorist active indicative of sunegei,rw. 74

The noun avna,stasij.

24

reference to His sufferings, while being conformed to His death, if somehow I might attain unto

the out resurrection75

which is out from dead ones,” Phil. 3:10-11. Paul not only wanted to know

Christ experientially, He also wanted to know the inherent power with reference to His

resurrection. When he wrote to the Ephesians, as noted earlier, he communicated to the Father

for them that they would have an intellectual knowledge of His omnipotence when He raised

Christ out from dead ones and seated Him at His right hand, cf. Eph. 1:19-20. Paul, himself,

expressed how he wanted to know the power, i.e. the omnipotence, of God as it was directed to

the resurrection of Christ. This involved resurrection life. Paul would experience the power of

the resurrection when he lived in his position in Christ. The sufferings of Christ are not His

cross sufferings but how He suffers now, as the Head of His body, when the members of His

body suffer here on earth, cf. Acts 26:15; Col. 1:24. To know the power of the resurrection, one

also has to be conformed to Christ’s death. When Christ died, He died for our sin nature. This

carries us back to Romans 6. When we are living in our position, counting ourselves to be dead

to the sin nature, we can then count ourselves alive to God as those who have been raised

together with Christ. This is what Paul was getting at. He wanted to know by experience the

power of the resurrection in his life. He had not experienced it like he knew that he could.

When he spoke of attaining to the out resurrection, the one out from dead ones, he was

continuing the thought. He uses a compound noun to express the kind of resurrection he wanted

to attain. It was the same as Christ’s, i.e. an out from dead ones resurrection. He wanted to

attain it “now”. He is not speaking of the Rapture, but of his co-resurrection in Christ. There is

no question about his arriving at the Rapture in the future and, if he should die, be raised out

from dead ones. But there was some question about his arriving at or attaining to an out

resurrection “now”, i.e. during his everyday life right then. This kind of resurrection, i.e.

positional resurrection, is the potential for every believer today. (In verse 14 Paul is pursuing the

same thing. He doesn’t have to pursue the Rapture, but he does pursue the goal because of the

prize from the upward calling from God in Christ Jesus. Notice this is “in Christ”, i.e. in our

position). We see in this passage again the centrality of Christ’s resurrection to our Christian

faith as it pertains to our present tense salvation. The power of the resurrection is available for

us to experience in our Christian lives as we have our reflective framework of thinking on things

above, where we have been raised and seated together with Christ.

Peter also wrote concerning the resurrection and its affect on our present tense salvation,

I Pet. 1:21. It reads “Which antitype (the water which saved Noah is used as an illustration here)

also now saves us, i.e. baptism; not a quality of a putting away of the quality of filth belonging to

the flesh,” i.e. the sin nature, “but a quality of a pledge of a good conscience unto God, through

the intermediate agency of the resurrection76

of Jesus Christ, who is at the right hand of God..,” I

Pet. 1:21-22. Peter is also referring to our position in Christ. The baptism he speaks of here is

water baptism. The illustration in the previous verse is the water which saved Noah and his

family as it carried them in the ark to physical salvation. Verse 21 begins with a neuter relative

pronoun whose antecedent is the water in verse 20. The salvation here is not initial salvation but

a saving in a good conscience unto God. The way they could have a good conscience was by

being water baptized as they were supposed to be. The connection to our position is what is

pictured by water baptism. It represents our death, burial and resurrection together with Christ as

a result of Spirit baptism. The context goes on to speak of where Christ is now, as He is seated

75

The compound noun evxana,stasij emphasizing the separation from dead ones. 76

The noun avna,stasij.

25

at the Father’s right hand, and how the Father sees us there in Him. By water baptism, giving

testimony to their resurrection together with Christ, they can have a good conscience.

We find an interesting use of evgei,rw in Ephesus 5:14. He says, “You rise77

, and arise78

out from dead ones, and Christ shall give thee light.” The picture is of believers sleeping in a

graveyard, where the dead are located, i.e. those who are spiritually dead. They are to arise out

from the dead ones in the grave yard. They are failing to manifest light, i.e. the life of God

manifested by activity in human flesh. They need to wake up and rise out from among dead ones

and Christ will give them light. The previous context deals with problems in Christian living in

Ephesus. Some are living like the unsaved. They need to relate to their position in Christ and

live in the light of it as those who are raised together with Christ out from dead ones.

In another context Paul wrote to Jews living in the transitional period about being free

from the law. He used the illustration of a woman under law being married to another husband.

She constituted herself an adulteress, if her husband was still living. But if he died, she was free

from the law of her husband and could marry another, Rom. 7:1-3. Now he addresses Jewish

believers in verse four. He tells them they were made dead to the law. The Jews were spiritual

adulterers and were put to death with respect to the law through the body of Christ. They died to

the law through the intermediate agency of Christ’s physical death so they could be saved by

grace as a result. The purpose is expressed- that you should come to be (married) to another (of

a different kind). The one they would be married to is the one having been raised79

out from

dead ones. They would be part of the bride of Christ in the future when the body becomes the

bride. The reason that they are come to be to Christ is that they should bring forth fruit to God.

They have new potentials because of their union with Christ. They could direct the fruit from the

Spirit.

The resurrection of Christ is essential for present tense salvation. Due to our position in

Christ, the Father counts us to be in Christ and raised together with Him. As a result, we have

resurrection life. We have new potentials. We can live unto God and bear fruit unto Him. We

can have victory over the sin nature. The resurrection is seen to be central to our Christian faith

as it relates to our present tense salvation. The resurrection of Christ is also central to our future

tense salvation. It is the basis of our hope.

V. THE CENTRALITY OF THE RESURRECTION OF CHRIST TO OUR FUTURE

TENSE SALVATION.

A. The Dependence Of The Resurrection Of Mankind On The Resurrection Of Christ, I

Cor. 15:22.

Here in the resurrection chapter, Paul answers those who say that there is no resurrection

and hence that Christ didn’t rise out from dead ones. On the backdrop of these claims he

answers firmly, “But now Christ has been raised80

out from dead ones, a quality of firstfruit

with reference to the ones who have fallen to sleep,” i.e. the sleep of death, vs. 20. The firstfruit

(singular) was an Old Testament concept. The Jews were to bring in the first of all their produce

and offer it to the Lord as an indication that there was more to come, cf. Num. 18:12-13. Christ

having been raised out from dead ones is a quality of firstfruit. Since He was raised out from

dead ones, there is the guarantee that more will follow in being raised out from dead ones. Christ

77

Present active imperative of evgei,rw emphasizing the need to stay awake. 78

Aorist active imperative of avni,sthmi emphasizing the urgency to arise at once. 79

The aorist passive participle of evgei,rw. 80

Perfect passive indicative of evgei,rw.

26

is the first one to be raised out from dead ones, cf. Acts 26:23. There had been some who were

brought back to life, only to die again. These were resuscitated.81

When Christ arose, He arose

to die no more, Rom. 6:9. His was the first of the first kind of resurrection, a resurrection out

from dead ones. The fact that He arose out from dead ones guarantees the resurrection of all

mankind. Some will rise out from dead ones, i.e. the first kind of resurrection, while others, i.e.

unbelievers, will arise clearing out the graveyards so there are none left in the grave. Paul

explains how Christ is the firstfruit. Physical death came to be through a man, i.e. Adam and

through a man, i.e. Christ, the resurrection82

pertaining to the dead, vs. 21. Christ’s resurrection

is the basis for all resurrections. Paul explains further in the next verse, “For as by83

the Adam,

all die (physically), in like manner also by84

Christ all shall be made alive85

(physically),” vs. 22.

(Cf. Jn. 5:21, where the Father raises the dead and the Son makes alive). The “all” is described

in the next two verses. It involves mankind. “But each one in his very own order; Christ a

quality of firstfruit, then the ones belonging to Christ at His coming, then the end (of

resurrections), vss. 23-24a. From the Old Testament perspective there was a general resurrection

of the righteous and of the unrighteous. This was the case during the Lord’s earthly ministry and

also is referred to during the transition.86

Here, however, we find that there will not be just one

or two resurrections. Each one will be raised in their very own order. The word “order”, which

only occurs here in the New Testament, is a military term meaning “rank” or “platoon”. There

are three platoons listed here. These involve two different kinds of resurrections. The first is the

resurrection out from dead ones, when there will still be dead ones in the grave yard. This is the

same kind of resurrection as Christ’s. There will be several resurrections of this kind, following

Christ’s. There will then be the resurrection of all the remaining dead, i.e. the end of

resurrections. All will be raised by Christ. He said to Martha, “I, on my part, am (evgw. eivmi) the

resurrection87

and the life; the one believing into me, although he should die, shall live,” Jn.

11:24. This was anticipating the Day of Pentecost. The next verse explains that the one living

and believing into Him would never ever88

, in no wise, die into the coming age, vs. 25. They had

to believe in His deity at the time and were guaranteed that they would live physically into the

81

Cf. The widow of Zarephath’s son, I Kgs. 17:17-23; the Shunimite woman’s son, II Kgs. 4:20, 32-35; the man

whose body touched Elisha’s bones, II Kgs. 13:20-21; the widow of Nain’s son, Lk. 7:12-15; Jairus’ daughter, Mk.

5:41 (evgei,rw); Lk. 8:49-56; Lazarus, Jn. 11:14, 17, 21, 23, 37-44, cf. evgei,rw in 12:1,9,17; those who came forth from

their graves after Christ’s physical death, Mt. 27:52; the women who received their dead back to life, Heb. 11:33

(these Old Testament saints could obtain a better resurrection, cf. Dan. 12:2-3. Also cf. Dorcus after Christ’s

resurrection, Acts 9:40. The Lord said that He and the disciples would raise the dead, Mt. 10:8; 11:5; Lk. 7:22.

(Herod also thought that Jesus was John the Baptizer raised from the dead, Mt. 14:2; Lk. 9:7; Jn. 6:14, 16). 82

The noun form avna,stasij. 83

The preposition evn used with the instrumental case of means. 84

The same as above. Only New Testament saints are in Christ, hence the instrumental. This does not teach that all

men will be in Christ. 85

Future passive indicative of zwopoie,w. 86

Cf. the question about “whose wife will she be in the resurrection (avna,stasij- singular), Mt. 22:28; Mk. 12:23; Lk.

20:33; they would be like angels in the resurrection (avna,stasij- singular), Mt. 22:30-31; Lk. 20:35-36 (an out from

the dead resurrection- avna,stasij- singular; cf. also Mk. 12:26 and Lk. 20:37 which have evgei,rw); Martha’s

statement, “I know factually that he will rise again (future middle indicative of avni,sthmi) in the resurrection

(avna,stasij) in the last day,” Jn. 11:24. Paul before Felix spoke of the belief of the Jews at that time in a general

resurrection (avna,stasij) of both the righteous (cf. Lk. 14:14; Jn. 5:29; Rev. 20:5-6). and the unrighteous, (also cf. Jn.

5:26). He suffered because of his hope in a resurrection (avna,stasij), Acts 17:18; 23:6; 24:21; (cf. 17:32), in which

the Saducees didn’t believe, Mt. 22:23; Mk. 12:18; Lk. 20:37; Acts 4:2; 23:8. 87

The noun avna,stasij. 88

Emphatic double negative.

27

next age, i.e. the present evil age. They would then become grace believers with all the benefits

thereof. Christ having risen out from dead ones will raise all the dead, as the resurrection and the

life. But each one will be raised in his very own platoon. When we look at the order of

resurrections listed here, we find the following-

1. Christ: a kind of firstfruit.

2. Tribulation saints: the ones belonging to Christ at His coming.

3. All the unrighteous: The end- of resurrections.

This is a general outline of resurrections. There is one obviously missing here, i.e. the Rapture,

as well as the resurrection of Old Testament saints. Paul doesn’t include the Rapture here

because it was a mystery which he hadn’t revealed to the Corinthians yet. He reveals it to them

in verses 51-52. When we include the Rapture, we have the following order-

1. Christ: a kind of firstfruit.

2. Church saints: the Rapture.

3. Tribulation saints: the ones belonging to Christ at His coming.

4. All the Unrighteous: The end- of resurrections.

Though the Rapture is the chief concern in our study in this context, we will take notice of the

other resurrections in Scripture. The Rapture is the next event and then the other resurrections

will take place in their different platoons. Who are those who are Christ’s at His coming. This

description is a reference to those who have been martyred in the Tribulation who belong to

Christ at His Second Coming to earth. They will be resurrected to enter into the Millennial

Kingdom here on earth, cf. Rev. 20:4-6. This is part of the first kind of resurrection, i.e. out from

dead ones, vs. 5b. However, before this, the two witnesses in Jerusalem who are killed will be

resurrected at the middle of the Tribulation, Rev. 11:11. It is likely that the saints from Adam to

Pentecost will be resurrected at this time also to enter into the kingdom, Dan. 12:2-3. The

unsaved throughout the history of the human race will then be resurrected in the end of

resurrections to stand before the Great White Throne, Dan. 12:2; Rev. 20:5a, 12-15. We now

have the following order-

1. Christ: a kind of firstfruit, a token of more to come.

2. Church saints: The Rapture.

3. The two witnesses at mid-trib.

4. Tribulation martyrs.

5. Old Testament saints: Adam to Pentecost.

(These are all of the first kind of resurrection- out from dead ones).

6. All of the unrighteous: the end of resurrections.

(The last kind of resurrection when there are none left in the grave).

We now turn our attention to the physical resurrection of Church saints, which

demonstrates the centrality of Christ’s resurrection to our Christian faith as it relates to our future

tense salvation.

B. The Centrality Of The Resurrection Of Christ To Our Christian Faith In The

Resurrection Of Church Saints.

1. The problems created by faulty views of the resurrection.

a. The problem for the living, if the resurrection is already past, II Tim.

2:18.

There were two men in Ephesus, Alexander and Phyletus, who missed the mark generally

concerning the truth. They said that the resurrection89

had already come to be. Now, you can

89

The noun avna,stasij.

28

imagine the effect this would have on believers who were anticipating the Rapture. If the

resurrection was past, they missed it. They were then without hope. This teaching was

overturning the faith of some. Their “facts” were wrong, destroying the promise concerning the

Rapture and eliminating hope. Some believed it, hence their faith had no hope to which it could

give substance.90

But the resurrection, i.e. at the Rapture, was not past.

b. The teaching of some in Corinth that there is no Resurrection,, I Cor.

15.

After Paul wrote about the gospel, he focused on the resurrection of Christ. Paul begins

dealing with a problem in Corinth concerning the subject of resurrection in general and the

resurrection of Christ in particular. Some were saying that there is no resurrection91

from dead

ones. He introduces the problem as he writes, “Now since Christ is being preached that He arose

and is still risen92

out from dead ones, how are certain among you saying that there is no

resurrection of dead ones,” vs. 12. He doesn’t identify these individuals who were saying this,

but they were among the Corinthian believers. Paul takes their statement to its logical

conclusion in a first class condition, stating their assumption. “Now assuming, for the sake of

argument, there is no resurrection91

of dead ones, neither was Christ raised with the abiding

result that He is risen92

,” vs. 13. Their statement contradicts the central message of Christianity

for the message is clear that Christ arose. Paul continues the argument, “And assuming, for the

sake of argument, Christ was not raised with the abiding result that He isn’t risen92

, then (the

logical inference is) our preaching,” i.e. the message resulting from the act of heralding with

authority, “is empty93

, and your faith is empty93

,” vs. 14. Suppose that what these people were

saying was true. Paul’s message was without content, for his message included the resurrection

of Christ. If Paul’s preaching was without content, the Corinthians’ faith in the resurrection of

Christ was also without content. It also effects the validity of Paul’s witness. “And we also are

found false witnesses concerning God, because we witnessed according to God’s standard of

measurement, that He raised, at a moment of time, 94

the previously mentioned Christ, whom He

didn’t raise94

assuming indeed the dead ones are not raised95

,” vs. 15. Paul and those who

preached Christ risen from the dead, as we have considered earlier in the paper, were false

witnesses as they were supposed to be preaching God’s message to men. For if there is no

resurrection, then God the Father did not raise Christ. Paul makes this clear, “For assuming, for

the sake of argument, dead ones are not raised95

, neither was Christ raised and in a resurrected

state96

,” vs. 16. Since the resurrection is central to the Christian faith, Christianity itself falls, if

Christ is not raised. Our salvation doesn’t exist apart from the resurrection. Paul advances this

argument as he continues, “and assuming, for the sake of argument, Christ is not raised96

, your

faith is without force97

, and you are still in your sins,” vs. 17. Not only is the Corinthians’ (and

everyone else’s) faith empty of content, it is also without force. The resurrection is an essential

90

The “falling away” in II Thessalonians 2:3 should be translated “departure” referring to the Rapture. Some were

teaching that the Day of the Lord was already present, but Paul points out there had to be a departure (of saints, i.e.

“our soon gathering together unto Him,” vs. 1). If the Day of the Lord had begun, then the believers would have

entered into it. But the Rapture had to take place first. The Rapture and resurrection were not past. 91

The noun form avna,stasij. 92

Perfect passive indicative of evgei,rw. 93

Keno,j, empty, without content. 94

Aorist active indicative of evgei,rw. 95

Present passive indicative of evgei,rw. 96

Perfect passive indicative of evgei,rw. 97

Ma,taioj- without aim, object or force.

29

part of the gospel. If Christ isn’t risen, then they (and us) are still in their (our) sins, i.e. the sins

Christ died for, cf. vs. 3. His work wasn’t sufficient, if He didn’t rise out from dead ones, cf.

Rom. 4:25. This is how the living are affected, if Christ isn’t risen. But Paul goes on to describe

how the dead are affected. “Then (giving the logical inference) the ones having been put to

sleep,” i.e. the sleep of death, “in Christ are perished,” vs. 18. If there is no resurrection and

Christ didn’t rise out from dead ones, they are without hope. This would be true of believers as

well as it is already true of unbelievers. Paul makes it clear that we are hopeless, if this is the

case as he continues, “Assuming, for the sake of argument, we have hoped in this life only, we

(out from all men) are continuously most pitiable,” vs. 19. It is a terrible thing to have no hope

but it is worse to think you have hope, when there is no hope. If there is no resurrection and

Christ isn’t raised out from dead ones and we have hoped on the basis of false promises, we only

have hope here and now on earth. If this is true, there is no hope in being raised and no hope of

the Rapture, since Christ would still be dead. What a bleak picture some were painting in

Corinth. Paul says if this is true, we are the most pitiable of all men. Hope in this life only is no

hope at all and false hopes are worse than no hope at all. Paul now gives the clincher against

their argument, “But now Christ has been raised and is in a resurrected state98

out from dead

ones- a kind of first fruit from the ones sleeping (the sleep of death),” vs. 20. End of argument!!!

Christ is risen out from dead ones. He is living. Believers who have died will also be raised out

from dead ones and live again. Our faith is not empty or without force. Christ is risen out from

dead ones. Our hope is not confined to this life only. Christ arose and the dead will rise. Christ,

by His resurrection, is the guarantee that more will be raised, each in his own platoon, (as

described above). We have the promise from God giving us hope which faith makes real to us

now. We are not to be pitied at all. God is faithful. He will accomplish His promises just as He

has promised. The promise for grace believers is seen in verses 51-52. There he describes what

will take place at the Rapture. We will consider these verses a little later in the paper.

Some of those who denied the resurrection of the dead were practicing something Paul

didn’t do. They were being baptized for the dead. He writes, “Else what shall the ones being

baptized in place of the dead ones do, assuming dead ones are not wholly,” i.e. every one of

them, “raised99

, and why are they baptizing in behalf of the dead?” vs. 29. Paul is not

vindicating the baptism for the dead, but for an illustration of his point uses something some of

those who denied the resurrection of the dead were doing. Why bother doing anything for the

dead, if there is no resurrection? It seems rather pointless. They weren’t consistent with their

beliefs.

Paul goes on to question why it is that he goes through the hardships he does, if the dead

do not rise. “And why are we facing danger every hour?” vs. 30. It isn’t worth it, if the dead

don’t rise. He goes on to describe what he faces daily, “By your boast, brethren, which I have in

Jesus Christ our Lord, I die daily,” vs. 31. He’s still alive, but he faces death every day. He

gives one instance in explanation. “Since, as measured by a man, I fought with wild beasts in

Ephesus, what profit was it for me? assuming dead ones are not raised99

, let us eat and drink, for

tomorrow we die,” vs. 32. The danger Paul faced was all for nothing if the dead will not be

raised. But as he stated above, “Now is Christ risen,” and by Him all will be raised.

Paul faced death on many occasions. Writing his second epistle to the Corinthians, he

wanted them to know the tribulation he faced at Ephesus. It was so severe that it caused him to

utterly despair that he should go on living, II Cor. 1:8. Paul was not confident in himself. But

98

Perfect passive indicative of evgei,rw. 99

Present passive indicative of evgei,rw.

30

his confidence was in God. He says, “But we ourselves (editorial “we”= Paul) had the judicial

sentence of death in ourselves, in order that we should not have confidence resting upon

ourselves but resting upon the God, the one raising100

the dead ones; who delivered us out from

so great a death and will deliver, into whom we have hoped that He will also still deliver us, II

Cor. 1:9-10. Though Paul faced death, he had confidence in God as the one who raises dead

ones. God delivered Paul physically from his desperate circumstances at Ephesus and if it was

His will He could still deliver him. But if not, He would still raise him from the dead. Paul

would have had no confidence, if Christ hadn’t risen and God, as a result, won’t raise the dead.

But He will raise the dead.

Paul had no doubt that God will raise grace believers. A few chapters later in the same

epistle, he wrote of how he went through difficult times, even facing death and then described

the prospects for the believer facing these things, II Cor. 4:7-18. He says that we have the life of

God in earthen vessels so “the surpassing power might be from God and not out from us,” vs. 7.

He describes his circumstances: he is pressured on every side but not pressed into tight straits; he

is at a loss but not at a complete loss; he is being persecuted but not deserted; he is cast down but

not perishing; he is bearing about in the body the process of the dying of the Lord Jesus, that

Jesus’ life might be manifest in his body, vss. 7-10. He is describing resurrection life here. He

goes on to explain that the ones living are always delivered unto death on account of Jesus, the

purpose being that Jesus’ life might be manifest in our flesh which is susceptible to death. Death

is energizing in Paul but life in the Corinthians, vss. 11-12. As Paul faces these things in his

daily life, he knows that the Father, “the one having raised up101

the Lord Jesus shall also raise102

us up together with Jesus and present us together with you,” vs. 14. There is no question in

Paul’s mind that since the Father raised up Christ, He will also raise up believers. (Paul had

expressed this before in his first epistle to the Corinthians. Paul had to deal with the problem of

fornication in Corinth. He pointed out that the body is not for fornication but for the Lord and

the Lord for the body, I Cor. 6:13. It is in this context that he said “And God both raised up103

the Lord and will also raise out104

us through His power,” vs. 14). The indicative mood, where it

occurs, expresses that there is no doubt that Christ was raised and that we will be raised also.

The resurrection of Christ is central to the resurrection of dead grace believers. Hence, whatever

we go through in this life is not comparable to what we will receive in the future, vss. 16-18.

Note the contrasts-

vs. 16 outer man is being inner man is being

consumed renewed

vs. 17 lightness of momentary weight of

tribulation eternal glory

vs. 18 things seen- things not seen-

temporary eternal

No matter what we go through as believers, our future anticipations far outweigh anything we

can possibly go through here and now in time. Yet, at the same time, though our physical body

100

Present active participle of evgei,rw- a futuristic present. 101

Aorist active participle of evgei,rw. 102

Future active indicative of evgei,rw. 103

Aorist active indicative of evgei,rw. 104

Future active indicative of evxegei,rw.

31

is consumed, Paul says, our inner man is renewed. When we live in our position in Christ,

waiting for the Rapture, we can experience the power of God and the renewing of our inner man

by the Holy Spirit. We are alive unto God.

The next event on God’s prophetic calendar is the Rapture of the Church. This was a

mystery in the Old Testament. It was also still a mystery in Corinth as Paul’s words were

penned. He had revealed it to the Thessalonians before this but its revelation was not widespread

yet at that time. To the Thessalonians Paul wrote concerning the Rapture, i.e. the snatching away

of saints. Since Christ is risen out from dead ones, there is hope for the believer in death. The

Thessalonians didn’t understand what would happen to the dead. Paul informs them in I

Thessalonians 4:13-18 so they will no longer be ignorant concerning the dead. They are not to

sorrow like those who have no hope sorrow. They have hope because Christ arose. Death is no

longer a fearful thing for the ones who believe the gospel. God will bring105

with Him the ones

who sleep (the sleep of death) through Jesus.106

Those living at that time will in no wise precede

the dead, for the Lord Himself will descend from heaven, where He ascended following His

resurrection. When the Lord comes, not to earth, but into the atmospheric heaven, “the dead in

Christ shall rise first: then we, the living, i.e. the ones remaining, shall be raptured107

together,

intimately together with them in clouds (of believers) unto a meeting pertaining to the Lord in

air, and in this manner we shall always be intimately together with the Lord,” vss. 16b-17. These

were words of comfort for those in Thessalonica in the first century and they are words of

comfort for believers today. This event is pre-tribulational, i.e. it is before the Day of the Lord,

which they understood, cf. I Thess. 5:1-2 (cf. vss. 1-11); II Thess. 2:1-3.

When Paul wrote to the Corinthians about this event, he identified it as a mystery. It was

not revealed in the Old Testament but it is now, so it is no longer a mystery. The verses

correspond with I Thessalonians 4 where we saw that some would be living when the Lord

comes to catch away Church saints. He says “Behold, I speak a mystery to you, we (Church

saints), on the one hand, shall not all be made to sleep (the sleep of death, cf. vs. 18), but, on the

other hand, we (Church saints) shall all be changed,” vs. 51. He describes how this will take

place, “In a moment108

, in the twinkling109

of an eye, by110

the last trumpeting; for it (the

trumpet) shall trump and the dead ones (Church saints) shall be raised111

incorruptible

(indecayable) and we shall be changed,” vss. 51-52. This is when the dead in Christ will rise

first and then the living in Christ will be caught up with them intimately together to meet the

Lord in air. It will be an instantaneous event. Not only will the dead be raised, but we shall all

be changed. What a comfort and what a hope!

Peter refers to this as a living hope, I Pet. 1:3. Paul had already pointed out that if Christ

isn’t raised, then our hope is useless and we are yet in our sins. But God the Father has begotten

us again, unto a living hope through the resurrection112

of Jesus Christ out from dead ones.” The

new birth, resulting from regeneration, results in eternal life as a result of Christ in us, I Jn. 5:11-

13. But when we were born again we were born unto a living hope. We have the promise that

105

Cf. Zech. 14:5. 106

Cf. Heb. 2:14-15. 107

A.V. “caught up” is the Greek word a`rpa,zw which means to seize by force, to snatch away, or to convey away

suddenly. 108

The noun a;tomoj means “in an instant,” an indivisible moment of time, i.e. the shortest time possible. 109

This noun r`iph, has the idea of a glint of light on the eye, faster than a wink of the eye. 110

The preposition evn used with the instrumental case describing means. 111

Future passive indicative of evgei,rw. 112

The noun avna,stasij.

32

since Christ arose and is living, we also shall be raised, if we should die, or be caught up together

with the ones who died, if we should be living at the Rapture. Either way, we will all be

changed. Based upon the promise from God, we have a living hope, for Christ, having been

raised and living, is our hope, a living hope. Our hope is not without force. It is based on the

resurrection of Christ out from dead ones. Apart from Christ’s resurrection we would still be

dead in our sins but since He lives, we have eternal life and hope for the future. Paul called this

a happy hope when he wrote, “While earnestly expecting the happy hope (the Rapture), even the

appearing (when we see Him as He is) of the glory of the great God, even our Savior, Jesus

Christ,” Tit. 2:13. If you have the hope of being like Christ in the future, John says “everyone

the one having this hope resting upon him, purifieth himself, even as that one (Christ) is pure,” I

Jn. 3:3. Our hope is a living hope. It is a happy hope. And it is a purifying hope.

The resurrection of Christ is of the utmost importance to our future tense salvation. It is

the central tenant to the hope in our Christian faith. We have a tremendous future before us.

CONCLUSION.

So, just how important is the resurrection of Christ to our Christian faith? Is it something

we can include or exclude as part of the gospel? Is it a matter of choice? Should we

compromise in our insistence that the resurrection is part of the gospel and try to get along with

those who exclude it? Are we really being nitpickers by insisting on the resurrection? Will God

save anyone who bases his or her salvation on anything other than belief in the gospel that Christ

died for their sins, was buried, and rose again? The answer to all of these questions is a big NO!

If we stated the negative in Greek, it would read ouv mh,, i.e. “in no wise,” “never ever,” “no way!”

Theological liberals have always understood the importance of the resurrection of Christ

to Christianity. Not only have they attacked the deity of Christ, they also deny His bodily

resurrection out from dead ones. To undermine the resurrection of Christ and its’ importance is

to undermine Christianity itself. However, from the evidence found in Scripture, Christ did rise

out from the dead ones. This was not a spiritual resurrection or a figment of the imagination of

the disciples. There was an actual historical event.

The resurrection of the dead was anticipated in the Old Testament, including the Gospels.

They anticipated a resurrection of the righteous and the resurrection of the unrighteous. But this

resurrection was out at the end of time. It is true that there will be two kinds of resurrections, the

first an out from dead ones kind involving believers and the second the resurrection of

unbelievers. But as we have seen, there are several different resurrections in the first kind of

resurrection. The first was Christ, the first fruit. In the Old Testament Scriptures there were

prophecies concerning the death of Christ and His resurrection, but they were never understood.

Even His apostles didn’t understand His own prophecies until after the resurrection. But He did

arise just as He said in fulfillment of prophecy.

We have observed the established fact that Christ arose bodily from the tomb. Luke

wrote that there were many irrefutable proofs of the resurrection. The first major proof was the

empty tomb. Not only did those who believed know the tomb was empty but the unbelieving

Roman guard at the tomb also knew. Then the resurrected Christ appeared to many different

individuals and to 500 at one time. There was no question that He was raised out from dead ones

in their minds after they saw Him. The Lord then sent His apostles out as witnesses to His

resurrection.

When the apostles went forth, they preached not just Christ crucified, but they always

emphasized His resurrection out from dead ones. From the very beginning the resurrection of

33

Christ was central to the Christian faith. We have seen Peter and the other apostles’ emphasis on

the resurrection. After Saul of Tarsus was confronted by the resurrected and glorified Christ on

the road to Damascus, the resurrection was central to his message. He had seen Him and heard

Him. Paul insisted on the resurrection as part of his gospel and it always got him into trouble.

Today in the 21st century, it is still not popular, even amongst those who call themselves

Christians. The gospel is clearly defined in Scripture and there is no reason to compromise, for

if the gospel is tampered with, it is no longer the gospel.

We have also seen the centrality of the resurrection to the Christian faith as we have

studied the epistles. Paul is the great champion of the resurrection. Christ was raised because of

our justification. His work on the cross was complete and the Father was pleased with it. The

Father raised Him and He also raised Himself out from dead ones. Others were resuscitated

before Him but they all died. But Christ was the first to rise out from dead ones to die no more.

He conquered death. Our past tense salvation is dependent upon His resurrection. If He didn’t

rise, then it affects our faith and our hope and the forgiveness of our sins. The resurrection is

central to our faith and hope. Our faith is not an empty faith. Our hope is not without force.

Our sins are forgiven and we have a bright future based on the resurrection of Christ. We are not

to be pitied. We have a living Savior. The resurrection of Christ is central to our past tense

salvation.

We have demonstrated that the resurrection of Christ as presented in the Epistles also

affects our present tense salvation. It is central to our eternal security. No one can bring a

charge against us, for He arose. He is living to intercede for us. The resurrection of Christ is

central to our Christian lives. Because of our position in Christ, we have resurrection life. Since

the Father imputes us to have died together with Christ and to have been raised together with

Him, we are to count ourselves to be both dead to the sin nature and alive unto God. When we

see ourselves as God sees us in the heavenlies and put our reflective framework of thinking

there, the Holy Spirit can make up for our deficiencies and we can live unto God. We have new

potentials because of the resurrection of Christ. But if He hadn’t been raised, we would still be

in our sins.

We have also found that the resurrection of Christ is central to our future tense salvation.

Christ was raised the first fruit guaranteeing there would be more to come. All in the grave will

be raised by Him. But each one will be raised in their own order. Our hope as Christians is

based on the out resurrection of Christ. We have a living hope. Because Christ was raised out

from dead ones all Church saints will also be raised. The Rapture is the next event on God’s

prophetic calendar. Our hope we have seen is not only a living hope, it is also a happy hope and

a purifying hope. The fact that the dead in Christ will be raised has been a great comfort to

Christians since the beginning of the Church. The Rapture is a happy hope. The prospects of the

Rapture, based upon the resurrection of Christ, give purpose to our present tense salvation.

Whatever we face in this life, we have a tremendous future to anticipate because Christ is risen

out from dead ones. Christ’s death for our sins and His burial were necessary, but they

accomplished nothing apart from His resurrection. The resurrection added nothing to the cross

work, but it did make it possible for the cross work to be applied to us by the Holy Spirit.

The resurrection makes Christianity what it is. The doctrine of the resurrection is the

central tenant of our Christian faith, affecting our salvation in all three tenses.

But now is Christ risen- past tense salvation.

Since you are risen together with Christ- present tense salvation.

34

The dead in Christ shall rise first- future tense salvation.

Appendix

vEgei,rw used with nekro,j. evk nekrw/n (out from dead ones)- Mt. 14:2; 17:9; 27:64; 28:7; Mk. 6:14; 16:6 (textual

problem); Lk. 9:7; Jn. 2:22; 12:1, 9, 17; 21:14; Acts 3:15; 4:10; 13:30; Rom. 4:24; 6:4, 9; 7:4;

8:11, 34; 10:9; I Cor. 15:12,20; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10; II Tim. 2:8; Heb.

11:19; I Pet. 1:21.

avpo, nekrw/n (away from dead ones)- Mt. 14:2; 27:64; 28:7.

nekroi, (dead ones)- Mt. 10:8; 11:5; Mk. 12:26; Lk. 7:22; 20:37; Jn. 5:21; Acts 26:8; I

Cor. 15:15, 16, 29, 32, 35, 52; II Cor. 1:9.

vAni,sthmi used with nekro,j. evk nekrw/n (out from dead ones)- Mt. 17:9; Mk. 9:9, 10; 12:25; Lk. 16:31; 24:46; Jn. 20:9;

Acts 10:41; 17:3; Eph. 5:14.

vAna,stasij used with nekro,j. evk nekrw/n (out from dead ones)- Lk. 20:36; I Pet. 1:3; Acts 4:2; 17:32.

tw/n nekrw/n (from the dead ones)- Lk. 20:35; I Cor. 15:42.

nekrw/n (from dead ones)- Acts 24:21; Heb. 6:2; Acts 17:32; I Cor. 15:12, 13, 21.

evx avna,stasij nekrw/n (out resurrection from dead ones)- Acts 26:23; Rom. 1:4; Heb.

11:35.

vAni,sthmi used with nekro,j. evk Tw/n nekrw/n (out from the dead ones)- Eph. 5:14.

evk nekrw/n (out from dead ones)- Mk. 9:9, 10; 12:25; Lk. 16:31; 24:46; Jn. 20:9; Acts

17:3, 31.

oi` nekroi/ (the dead ones)- I Thess. 4:16.