107. Chapter 101: The Resurrection of the Dead
------------ CHAPTER ONE HUNDRED-ONE ---------- The Resurrection of the Dead When after death the body will have returned unto dust, and the soul will have been preserved in her designated place until the last day, then all particles will return to their original substance to constitute the very same body with which the soul will be reunited. These will constitute the very same human being who previously existed. To arise from the dead or from the grave occasionally signifies:
(1) to be delivered from great oppression: “Behold, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel” (Ezekiel 37:12);
(2) regeneration: “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together” (Ephesians 2:5-6); “Awake thou that sleepest, and arise from the dead” (Ephesians 5:14).
However, it generally refers to the actual resurrection of the deceased. This specifically refers to those who, in both the Old and New Testaments, have been resurrected by way of a miracle, and have subsequently died again -- as well as to the general resurrection of all men when the Lord Jesus will come to execute judgment at the end of the world. It is the latter we shall now discuss. This doctrine, which cannot be deduced from nature, is ridiculed by pagans and rejected by heretics. However, the Holy Scriptures reveal it so clearly -- to the terror of the ungodly and the comfort of the godly -- that it is amazing that men dare to deny it in like fashion as those during the time of the apostles who began to contradict it. “How say some among you that there is no resurrection of the dead?” (1 Corinthians 15:12). The Nature of This Resurrection This resurrection will not have a natural cause -- as if those bodies could again be brought to life after a period of time by certain motions, changes, and transformations. This can neither be accomplished by an angel nor any other creature. Rather, this is a work of omnipotence and will therefore be performed by God, the Creator of heaven and earth, “Who quickeneth the dead, and calleth those things which be not as though they were” (Romans 4:17); “For as the Father raiseth up the dead, and quickeneth them” (John 5:21).
Just as there neither were nor could have been secondary causes in creation, it will be likewise at the resurrection of the dead, for it is a work of omnipotence in which no finite powers are involved. The angels will not be instrumental in the resurrection itself. However, God will use them to gather those before the judgment seat who have been resurrected: “And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other” (Matthew 24:31). Just as Jesus generally made use of external signs when performing miracles to make the miracle all the more obvious, so the Lord will also add an external sign at the general resurrection of the dead: a very great sound that will resound throughout the world. “The trumpet shall sound, and the dead shall be raised incorruptible” (1 Corinthians 15:52); “For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16).
Enoch and Elijah will not be resurrected, for they did not die. Neither will those who have arisen from the graves at the resurrection of Christ, nor all those who will be alive at the last day, be resurrected, for they will not die but be changed in the twinkling of an eye (1 Corinthians 15:51-52). However, with the exception of all such persons, all who have died from the beginning of the world unto the end (either prior to or after their birth) will arise -- be they small or great, be they godly or ungodly. The very same bodies which were either burned, drowned in the sea, eaten by beasts or men, or died a common death and thus returned to dust -- those same bodies will be reunited with their very own souls which neither died nor were able to die, and thus they will be the same persons they were prior to their death. However, their physical characteristics will have been changed. This change will render the ungodly immortal and capable of eternally bearing all punishments and the suffering of pain. The godly, who according to the soul will have the image of God perfectly, and who will be bodily conformed to Christ Php 3:21, will put on incorruption, immortality, glory, power, and spirituality 1 Corinthians 15:42
All men will be resurrected simultaneously on the last day. Prior to that time there will not be a physical resurrection of martyrs who would reign with Christ for a thousand years, as chiliasts or millennialists fabricate from Revelation 20:1-15. Rather, when Christ will come to execute judgment, all men will be resurrected simultaneously. “I know that he shall rise again in the resurrection at the last day” (John 11:24); “... at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible” (1 Corinthians 15:52); “I will raise him up at the last day” (John 6:40). How astonishing it will be when all particles will return to their original substance and every bone will return to its skeleton -- when the dead will become alive and stand together upon the earth!
Two matters must be proven more specifically: 1) that there will be a resurrection of the dead, and 2) that the identical bodies will be resurrected.
Both the Godly and the Ungodly Will be Resurrected Question: Will there truly be a resurrection of the dead of both the godly and the ungodly?
Answer: The Socinians insist that the soul will no longer exist after death, the same body will not arise again, and the ungodly will not arise at all. This is therefore a total denial of the resurrection. We, however, deem the resurrection of the dead -- both of the good as well as the evil -- to be an irrefutable truth. This is confirmed by express textual references. First, there is Job 19:25-27 : “For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in 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.”
(1) Job does not speak of a physical restoration from his misery, but of a resurrection on the last day: “He shall stand at the latter day.”
(2) He anticipates this to be after his death when the worms will have destroyed his skin and his body, and he will have turned to dust.
(3) He states that Christ will stand at the last day, that is, make him alive again. [Note: The Statenvertaling differs here from the KJV. The Dutch text reads as follows: “Hij zal de laatste over het stof opstaan,” that is, “He shall at the latter day resurrect my dust.” In the KJV this reads: “He shall stand at the latter day upon the earth.”]
(4) He states that with his own eyes he will see God in the flesh. All this cannot relate to the restoration of his health, but is a clear reference to the resurrection on the last day. Secondly, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12:2). This reference is neither to the deliverance from Babylon nor from Antiochus, having spoken previously of these. Instead the prophet speaks of what should happen subsequently, namely, that Michael (that is, who is like unto God) who is the Lord Jesus, would arise in a most distressful time such as had never been before. This time of distress would be when Gog and Magog would surround the camp of the saints and the beloved city (Revelation 20:9).
(1) At that time the Lord Jesus will come to execute judgment; that is, when all the dead shall be resurrected (vss. 11-15). In these verses the very same matters are recounted in the identical order as they are recorded in Daniel, and it is therefore evident that they refer to the same matter. However, Revelation 20:1-15 clearly pertains to the coming of Christ to execute judgment, and to the resurrection of the dead. This is therefore also true for (Daniel 12:2).
(2) At that time the “wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Daniel 12:3). This neither refers to the deliverance from Babylon, nor from Antiochus, for the priests were wicked.
(3) Upon this resurrection either eternal life or eternal contempt would follow, which will not occur other than at the end of world.
(4) At that time the dead will be resurrected and arise. When it is said that there will be “many” rather than “all,” this is not suggestive of a contrast to others who would not be resurrected. Rather, it implies that there are many dead. Or else it points to the distinction between those who will inherit salvation and those who will go lost. Many will arise unto eternal life, and many unto eternal contempt. There is a similar manner of speech in the following passage: “For if through the offence of one many be dead, much more the grace of God ... hath abounded unto many; ... many were made sinners ... many be made righteous” Romans 5:15
Thirdly, “And this is the Father’s will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day. And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day” (John 6:39-40). A Socinian concludes from this that the deceased no longer exist and come to a renewed existence in the resurrection. The text confirms their existence, however, for they have eternal life prior to being resurrected in the last day. That which is nonexistent is incapable of being resurrected, for that which is resurrected already existed, even though it was not alive. Nothing can be said about something that does not exist.
Fourthly, “But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you” (Romans 8:11). It does not say here, as the Socinians maintain, that another person will take the place of the deceased. Resurrection implies the restoration of that which has decayed, and our mortal bodies will be made alive. Thus there is no substitution of one person for another.
Fifthly, it is evident that the ungodly will also be resurrected (1) From Daniel 12:2, where the prophet states that “many ... shall awake ... to shame and everlasting contempt.” (2) From what the Lord Jesus says: “And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:29). A Socinian will say that the reference is to spiritual resurrection; however, the text refutes him. Consider also “... all that are in the graves.” To be in the grave never signifies being in an unconverted state, nor does coming out of the grave signify conversion. Furthermore, those who are in the grave will not be regenerated or converted. Therefore this text cannot be a reference to regeneration. Verse 25 refers to spiritual resurrection. There the unconverted are referred to as the dead, and being made alive is limited to all who hear the voice of Christ, in contrast with others who do not hear Him. Moreover, the resurrection is said to be unto damnation as well as unto life. This cannot be said of regeneration, for that is only unto life. The ultimate destiny of either damnation or life is applicable to those who do good and those who do evil. The reference is therefore not to regeneration, but to the resurrection of the dead.
(3) “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust” (Acts 24:15). It cannot be stated more clearly than this.
Evasive Argument: This only proves the resurrection of the good, for the apostle speaks of a resurrection which he anticipated. By those whom he calls the “unjust” he understands the good, who prior to their conversion were unjust.
Answer i) Then some must have been righteous prior to their conversion, for otherwise there could not have been a distinction between the just and the unjust, and thus none are excepted here. ii) Paul’s comforting hope indeed referred to the resurrection of the just; however, his declaration was of a general nature and thus encompassed all. There is a resurrection of both the just and the unjust.
(4) This is also confirmed in 2 Corinthians 5:10 : “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” If all men are to appear before the judgment seat of Christ, then they must first arise; they also who have done evil will appear there and bear their punishment according to their evil. Therefore the ungodly will also arise.
Evasive Argument: By “for we all” is to be understood of those persons who will yet be alive on the last day. Answer: Paul speaks of all who were living at that time; that is, he himself and all to whom he was writing, whose ears and eyes this letter would reach. At the same time he includes all men, for as they are all alike in death, so will they also be alike in the resurrection. He is therefore here not speaking of those people only who will be living on the last day, but of all men -- good and evil. We have thus observed that all men will arise. The Same Bodies that Died Will be Resurrected
Question: Will the same bodies which died also be resurrected? The Socinians answer negatively, and we affirmatively for the following reasons:
First, it is evident from the words “to arise” and “to be resurrected.” If other bodies were to be created, then there would neither be a resurrection nor a rising again.
Secondly, the Scriptures say most clearly that the same bodies which we had in this life and which died will arise. (1) There is (Job 19:25-27). See our comments in the above. I shall see God in my flesh and I shall see Him with my eyes.
(2) “It [the body] is sown [that is, dies and is buried] in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. For this corruptible must put on incorruption, and this mortal must put on immortality" 1 Corinthians 15:42-44; 1 Corinthians 15:53. The apostle shows that in the resurrection our bodies will have different characteristics, but that it will be the same entity. For he states that the body which is sown in corruption, will be raised in incorruption, and that this corruptible and mortal body will put on incorruption and immortality. He speaks here of the identical subject, that is, how it will be in death and how it will be in the resurrection. If, upon being resurrected, the body which dies would become something else as far as substance is concerned, he would not be able to say “this body.”
(3) “Who shall change our vile body, that it may be fashioned like unto His glorious body” (Php 3:21). He speaks of our body and of our vile body, and states what will happen to it in the resurrection: it will be fashioned like unto a glorious body.
Evasive Argument: This manner of speech implies nothing else but that we shall have another body -- just as is true for a flower which reappears in the month of May.
Answer: We never say that a fallen leaf reappears. If we say this concerning a flower, we understand it to refer to the same type of flower and as proceeding from the same root. There is also no agreement, however, as far as use of language is concerned. It is stated expressly here: our, this, and vile.
Thirdly, it is also evident from the resurrection of Christ who with His own body, which had died, became alive again. The actual body which had been laid in the grave arose and left the grave. Therefore the angels said, “He is not here: for He is risen” (Matthew 28:6). When Christ came to His disciples, He said, “Behold My hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have” (Luke 24:39). It is also proven by the resurrection of the saints at the time of Christ’s death and resurrection. It is expressly stated there that those bodies which had been buried -- those bodies of the saints which had expired -- were in actuality resurrected. “And the graves were opened; and many bodies of the saints which slept arose” (Matthew 27:52). Thus, the resurrection pertains to the identical bodies.
Fourthly, it is also confirmed by the righteousness of God which demands that it will go well with the righteous and ill with the ungodly. This does not always occur in this life, and thus it must occur after this life. “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus will be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (2 Thessalonians 1:6-8). This righteous retribution, oppression, and comfort would occur in the day of Christ. This could not occur, however, unless they were resurrected and unless the same bodies were resurrected. For otherwise the same bodies which had suffered would not find rest, but others instead. And the same bodies which had been troublesome would not in turn be troubled and punished with flaming fire, but others instead. The apostle states expressly, however, that this must occur to the same bodies. “... that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Corinthians 5:10). From all this it is evident that the same bodies will be resurrected.
Objection #1: “But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up: so man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep” (Job 14:10-12).
Answer (1) A comparison is made here between what man is in his life and in his death. At his death he is no more in the land of the living, nor among people, nor will he be seen any longer.
(2) He will neither return to nor be in the company of men. He will arise neither naturally nor by his own power.
(3) He will not arise prior to the last day when the heavens will pass away with a great noise (2 Peter 3:10). All this we readily admit, but it does not therefore follow that man will not arise on the last day.
Objection #2: “For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity” (Ecclesiastes 3:19).
Answer: In this life man is preeminent above the beasts in many ways. In death they resemble each other in that they both die and their bodies return to dust. However, the difference in them is that the soul of animals goes downward and is annihilated, whereas the soul of man goes upward to God, and thus continues its existence. Furthermore, the body of man will be resurrected on the last day to be reunited with the soul. The resemblance of which the preacher speaks here pertains to death. He does not, however, mention the resurrection; therein they do not resemble each other.
Objection #3: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (1 Corinthians 15:50); “Meats for the belly, and the belly for meats: but God shall destroy both it and them” (1 Corinthians 6:13).
Answer (1) The apostle does not speak here of the essence of the body, but rather of its weakness and corruption which will be taken away; in the place of corruption, dishonor, and weakness, the body will receive incorruption, glory, and power (cf. 1 Corinthians 15:42-44
(2) When the apostle says that the belly will be destroyed, he is referring to the natural use of food and drink. The latter will cease at death and in the resurrection the belly will no longer serve the purpose of digesting food.
Objection #4: “They are equal unto the angels” (Luke 20:36).
Answer: This is not true as far as essence is concerned, but rather to the fact that they neither die, marry, nor procreate.
Objection #5: “Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased Him,” etc. (1 Corinthians 15:36-41). Paul demonstrates here that the same body which dies will not become alive again, but rather that God grants a different body.
Answer (1) Paul is answering the following question: “How are the dead raised up? and with what body do they come?” (1 Corinthians 15:35). He thus confirms the resurrection of the dead, and if there is a resurrection of the dead, it follows that the same bodies will arise; else there would be no resurrection, but a new creation instead. Rather, he asks concerning the manner in which this resurrected body will function, as well as about its qualities.
(2) The Lord Jesus applies this same comparison to His resurrection (John 12:24). And yet Christ arose with His own and very same body.
(3) The apostle shows that death must precede the resurrection and that the very same grain becomes alive again, the very same shoot and corn coming from the same grain. Thus also man’s own and identical body will become alive again. From this very same body a different body comes forth, not in essence, but as far as characteristics are concerned -- as we have observed in verse 40, etc. Therefore, it will not be resurrected with the same characteristics it had when it died, but with more glorious characteristics, and these will be more preeminent in the one than in the other.
Objection #6: Many bodies have been burned and have even been eaten by beasts and men. It is therefore impossible that the same bodies would arise again.
Answer: “Ye do err, not knowing the Scriptures, nor the power of God” (Matthew 22:29). God is omniscient and knows where every particle is located, and He is almighty to bring them together again, even though we cannot understand this. Take a pound of steel filings and mix it with twenty pounds of filings of copper, tin, lead, and sand. Would an ignorant person be able to understand how -- without melting and removing it from the container -- all the steel can be separated and brought together from all the other materials from which it cannot be distinguished? Would he not say that this is impossible? And yet it can be done quickly and easily by rolling a magnet around in the mixture which will only attract the steel, so that it can all be brought together again to its former weight.
We have thus abundantly vindicated this most comforting doctrine of the resurrection. This Doctrine Is a Terror to the Ungodly and a Comfort to the Godly The doctrine of the resurrection is a terror to the ungodly, for the very body, which they now cherish so much, and for which they slave so much to satisfy and beautify it, will eternally bear unbearable pain in hell. Those eyes which you now misuse so greatly to stir up filthy lust, whereby you now display the wrath, pride, and vanity of the heart, will behold with terror the Lord Jesus, the righteous Judge, and will never see light any more. Those ears, which are now ready to receive all vanities, curiosities, immoral language, foolishness, and backbiting, will hear with terror the sentence of the Judge: “Depart from Me, ye cursed,” and to all eternity your ears will be filled with the howling of those who are damned together with you, along with the dreadful manifestation of God’s wrath. That mouth and tongue, which you now misuse to curse, lie, backbite, say vain things, indulge, carouse, drink, and fornicate, will then howl and scream, and in grief you will chew on that tongue. Instead of the scents which you exude to show your greatness, make yourself attractive, arouse others sexually, and be stimulated toward fornication yourself, there shall be nothing but unbearable stench for you. You who now despise the smell of the poor will be no more than a filthy stench. Those hands which now handle cards and dice, and which you now misuse in unrighteousness and the execution of all manner of subtle devices, you will then wring in pain. Yes, all those members which you are now using as weapons of unrighteousness to serve the world and sin will eternally be in the flames. Oh, dreadful state! Oh unconverted, if only you had some perception of this! May the terror of the Lord persuade you to believe! As much as the resurrection of the dead is a terror to the ungodly, so much is it a comfort to the godly. Believers have much sorrow in this life -- also according to the body. Many have weak bodies; are full of pain and subject to many sicknesses and mishaps; weep and cry sorrowfully; observe with sorrow the ungodliness of the world; must endure being mimicked by many; must hear the contemptuous, biting, and slanderous words of their opponents; and must suffer hunger, cold, nakedness, and wrong. Moreover, their corruptible body burdens the soul and their earthly tabernacle oppresses their heart so filled with concerns. Believers, be it known, however, that your bodies, in which you must now suffer so much, will one day be delivered from all sorrows. The Lord will then wipe all tears from your eyes and will change this vile body so that it may be conformed to the glorious body of Christ. Then your body will shine forth as the stars, and as the brightness of the firmament. Your eyes will rejoice in beholding your beloved Jesus and all those glorious things which are to be seen in heaven. Your ears will delight themselves in hearing the heavenly hallelujahs, and you will join them in singing the heavenly doxologies. All that God has prepared to the delight of your body, the Lord will cause you to enjoy forever. What a wondrous exchange that will be! Therefore, in all patience suffer all that is distasteful to the body, and counteract your suffering by the expectation of glory.
Believers Exhorted to Use Their Bodies to the Glory of God
If such glory is to be anticipated for your bodies, oh believers, then also use your bodies presently for the service of the Lord. “Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Romans 6:12-13); “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20). The inner man is concealed from the eye of man; however, it is made manifest by the body. If we then are to let our light shine before men in order that God might be glorified, we must do so with the body. Therefore, give heed to your entire physical constitution. Your conduct ought to be such that you do not give the impression of being affectatious or fraudulent. Let your conduct be upright, natural, moral, wise, honorable, and pleasing. Use your eyes to behold the works of God and for the reading of His Word. Be on guard for offending by way of your eyes or to let your eyes be the cause of offenses. See to it that your eyes are neither stern, angry, proud, shifty, shameless, adulterous, curious, nor unstable. Rather, control them so that they may convey wisdom, dignity, honor, and straightforwardness, and let them be moved in earnestness, showing friendliness or compassion -- all according to what the subjects are. “Let thine eyes look right on, and let thine eyelids look straight before thee” (Proverbs 4:25). May it be your continual prayer “Turn away mine eyes from beholding vanity” (Psalms 119:37). Close your ears to all foolishness, vain and frivolous conversations, backbiting, and curiosity. Rather let your ear be open for the Word of the Lord, for the complaints of the poor and sorrowful, and with composure seek to understand well what is being said to us. Use your tongue to God’s honor; that is, to sing His praises, to declare His perfections, and to be of benefit to your neighbor. “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Ephesians 4:29); “What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile” (Psalms 34:12-13). Make David’s resolution your own: “I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle” (Psalms 39:1). May it be your continual prayer: “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalms 141:3). Use your hands to be diligent in an honorable profession. “And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you” (1 Thessalonians 4:11). In all the management of your body and the utilization of its life, only endeavor to adorn godliness, to be an example to others, and to render glory to God -- until this corruptible put on incorruption, this mortal immortality, and this vile body glory.