087. CHAPTER 40 - THE RESURRECTION OF THE HUMAN BODY.

CHAPTER 40 - THE RESURRECTION OF THE HUMAN BODY. THE resurrection of the human body from the dead, is a doctrine depending entirely upon revelation for its support.

I. But before we examine the Scripture account of the subject, we will briefly notice some philosophical objections frequently urged against it.

1. The captious infidel and the ingenious materialist have represented it as “a thing incredible that God should raise the dead.” They have founded their objection upon the laws of matter, which, according to their showing forbid the supposition that a decayed human body should again be raised to life. In reply to this objection we ask, What are the laws of matter which are supposed to present this insuperable obstacle? A law, considered in itself, is not an active agent, possessed of self-moving power. It can only be properly understood to imply the mode in which the actions of a self-moving agent are conducted. The laws of matter can only imply the mode in which the divine power, which originally created the material universe, proceeds in its government and control. That these laws, thus considered, are profoundly mysterious, presenting at every step what is incomprehensible to the human intellect, none will deny. But this very fact should rather admonish us of the propriety of extreme cautiousness in asserting what is or is not forbidden by the laws in question. Before we can be prepared for assertions of so bold and sweeping a character, we should understand the nature of these mysterious principles more thoroughly than the most skillful philosopher dare pretend. Who can say that he comprehends the laws of matter? The wisest philosopher stumbles at the very threshold, and finds in the smallest spire of grass, or the most insignificant insect, mysteries too profound for his comprehension. How, then, can he be prepared for assertions so general and unqualified, that they can only be safely based upon a thorough knowledge of the subject? But suppose, for the sake of argument, we admit that the resurrection of the human body is contrary to the laws of matter, as they now exist, might we not ask, who is the Author of those laws? And may not the same divine Being who originally framed and constantly regulates them, change or modify them at pleasure? Can it be sound philosophy to say, if the resurrection is a work attributed to God alone, that a law of his own framing, depending entirely upon his will for its existence, shall impede the exercise of his own wonder-working power, in the accomplishment of his purpose?

We are, however, far from admitting that this doctrine conflicts with the laws of matter. It is very true that, according to our experience and observation, the resurrection of the human body from the grave does not result from the regular operation of those laws. When dead human bodies are interred, we have not observed that new bodies arise from their ruins; but how can we certainly know that this necessarily results from an insuperable obstacle interposed by the laws of matter? From any thing that we can see, it may be accounted for by referring it entirely to the will of God. Had the great Creator seen fit so to direct, the resurrection of the human body from the grave might have been as common an occurrence as that of death itself; and were such the fact, it would present no more difficulty to our minds than any other mysterious process of nature; and skeptical philosophy, so far from pronouncing it a deviation from the laws of matter, would view it as a necessary result of those laws. In confirmation of the position here assumed, we appeal to the process of vegetation, and ask the candid mind to decide whether it does not present mysteries as great as are involved in the doctrine of the resurrection? From the decayed seed we see springing forth the plant, bearing even sixty or a hundred-fold of similar seeds. If it be pronounced contrary to the laws of matter that one new body should come forth from one decayed body, would not the fair analogical inference be, that it is contrary to the laws of matter that one new seed should come forth from one decayed seed? But when we see many new seeds proceeding from a single decayed one, is not the seeming difficulty increased in proportion to the number of seeds? It is true that we have become so familiar with the process of vegetation that we are but slightly impressed with the difficulty which it involves. I think, however, we may safely affirm, that if the resurrection of the human body were as common as the process of vegetation, and the latter as unprecedented as the former, the same philosophy which pronounces the resurrection of the human body inconsistent with the laws of matter, would then, with equal, if not greater, show of reason, make a similar declaration in reference to the process of vegetation. Hence the argument against the resurrection, as it bears with equal force against an every-day process of nature, is seen to be fallacious.

2. The resurrection of the body has been farther opposed, from the assumed changes which take place in its substance during life. To this we reply, that, admitting the supposition of these changes to be correct, they present no difficulty in the way of the resurrection; for the proper personal sameness of the body, through the successive stages of human life, is still preserved. The man is the same, so far as personal identity is concerned, in infancy and at death. If personal identity be not preserved amid all these supposed changes, the common forms of speech, our own consciousness, and the civil jurisprudence of all countries, are calculated to mislead; for they all contemplate each individual as continuing the same person through every period of life. But were we to admit that these changes destroy the personal identity of the body, the doctrine of the resurrection could not be affected thereby; for it is predicated of the same body which is laid in the grave.

3. Once more: the resurrection of the body has been objected to, because of the difficulty implied in the fact that its decayed substance may enter into the composition of vegetable matter, which, being received as food, may pass into the substance of other bodies; and thus present a commingling of the substance of bodies. We reply to this by saying, that if, as we have already seen, the change and commingling of the substance of bodies cannot destroy their sameness during life, why cannot the same divine power still be exercised over the scattered fragments after death, so that every thing essential to their identity shall still be preserved? In a word, we may say that the entire argument against the resurrection, based upon philosophical difficulties, is sufficiently answered by an appeal to the infinite power of God, to the exercise of which the resurrection is attributed.

II. We proceed, next, to the consideration of the Scripture proof of the resurrection.

1. It has been thought by some that the resurrection of the body is a doctrine peculiar to the New Testament; but this is certainly not correct. It is true that we there find the doctrine more clearly and fully presented, and witness its practical exemplification in the resurrection of Christ; but whoever will carefully examine the Old Testament on the subject, may easily perceive that, although the “Sadducees denied that there is a resurrection of the dead,” yet the ancient prophets and saints were animated by the glorious hope it inspires.

That, amid his deep affliction, holy Job was comforted by this pleasing doctrine, we learn from the following exclamation: “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.” In Isaiah 26:19, that evangelical prophet speaks in the following animated strain: “Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead.” In Daniel 12:2, we read: “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.” “I will ransom them from the power of the grave; I will redeem them from death. O death, I will be thy plagues! O grave, I will be thy destruction!” Hosea 13:14.

These passages from the Old Testament are sufficient to show that the saints of God, under the former comparatively dark dispensation, guided by inspiration, looked beyond this vale of tears to the unfolding glories of the resurrection morn.

2. We proceed, in the next place, to that more complete exhibition of the doctrine contained in the New Testament. In Matthew 22:23; Matthew 22:32, we are presented with an account of the “Sadducees, who say that there is no resurrection,” coming to Jesus, and questioning him on the subject. In his answer are the following words: “But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.” These words are quoted from Exodus 3:6; Exodus 3:16, and were spoken three hundred years after the death of Abraham; and, as our Lord declares, they were spoken “touching the resurrection of the dead.” In John 5:28-29, we read: “Marvel not at this; for the hour is coming in the which all that are in the graves shall bear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” In Php 3:20-21, we read these words: “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” In 1 Thessalonians 4:14-18, we read: “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. 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: then we which are alive and remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words.” In Revelation 20:12-13, we read: “And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works.” In 1 Corinthians 15:12, we have the doctrine of the resurrection argued and illustrated at length, and the resurrection of Christ appealed to by the apostle, in confirmation of the same. As this is the most direct discussion of the subject contained in the Scriptures, we present it entire, from the twelfth verse to the end of the chapter, as follows:

“Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen; and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only, we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at his coming. Then cometh the end, when he shall have delivered up the kingdom of God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do, which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? And why stand we in jeopardy every hour?

I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God. I speak this to your shame. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be, but bare grain; it may chance of wheat, or of some other grain; but God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption: it is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, the first man Adam was made a living soul; the last Adam was made a quickening spirit.

Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.”

III. We now inquire, What will be the character of the resurrection body?

1. It will be the identical body laid in the grave - that is, it will be composed of the same matter, though greatly changed in properties and circumstances from what it had been in life. As human nature, in its essential elements, is the same in all ages, it is not surprising that the doctrine of the resurrection should be confronted with cavils now, as in the days of St. Paul. Men now, as then, by way of objection, exclaim: “How are the dead raised up? and with what body do they come?” In commenting on this subject, the apostle exclaims: “Behold, I show you a mystery.” Hence we should not expect to be able fully to comprehend or explain it. But our faith in the doctrine should not stagger at the mystery it involves, since the accomplishment of the work has been referred by the apostle to the omnipotence of God - it is effected “according to the working whereby he is able to subdue all things unto himself.”

Some who profess faith in Christ, and in the truth of his gospel, have allowed themselves to be so seduced by skeptical notions, that they have explained the resurrection of the body until they have completely explained it away, ending by flatly denying it in deed and in truth, if not in words. By the resurrection of the body, they would wish us simply to understand, that when the soul of the saint leaves the body at death, it instantly enters a new-made spiritual body, in which it soars to heaven, leaving the old body of flesh and bone to rest in the arms of an eternal sleep. Thus would they have us believe in a resurrection which is no resurrection. For the substance, they would give us the shadow; for the radiance which the gospel sheds upon the sepulcher of our buried friends, they would give us the gloom of an eternal midnight. If men choose to amuse themselves with theories of their own invention, let them not attempt to impose them upon others, by professing to derive them from the Bible. For what can be plainer than the fact that the Bible teaches the doctrine of the literal resurrection of the body?

It is the dead who are to be raised. It is the body which is “sown in corruption,” that is to be “raised in incorruption;” that which is “sown in dishonor,” is to be “raised in glory;” the same that is “sown in weakness,” is to be “raised in power;” that body which is “sown a natural body,” the same, and not another, is to be “raised a spiritual body.” “All that are in the graves shall hear his voice, and shall come forth.” Was that spiritual body which the soul is supposed to put on at death ever in the grave? How then, can it be the resurrection body? The theory which thus teaches is as palpably anti-scriptural as any thing can be conceived to be. It even denies the resurrection of Christ, and makes “vain,” not only the “preaching” of the apostle, but the “faith” of the Christian; for it is “our vile body” which is to “be fashioned like unto Christ’s glorious body.”

2. It will be a spiritual body. This the apostle has expressly declared; but what shall be the peculiar properties of those “spiritual” bodies, distinguishing them from gross matter, and from the immaterial essence which is to dwell within them, is placed beyond our reach. In this respect, “it doth not yet appear what we shall be.” This much, however, is clear: they will be free from weariness, pain, and death. The inhabitants of that land shall never say, “We are sick.” “They shall hunger no more, neither thirst any more.” “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.”

3.The risen bodies of the saints shall resemble the glorified body of our Lord.

St. Paul says: “They shall be fashioned like unto his glorious body.” And St. John asserts: “We shall be like him, for we shall see him as he is.”

Perhaps the transfiguration of Christ on Mount Tabor was designed to impart a faint idea concerning the glorious character of the resurrection body. St. Matthew says: “He was transfigured before them, and his face did shine as the sun, and his raiment was white as the light.” So overwhelming was the impression on the minds of the apostles, that they seemed for the time to be unconscious that they were in the body, or belonged to this lower world. Peter said: “Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.” How transcendently glorious must have been the body of our Lord, when the apostles were so transported by its effulgence as to forget that they were still pilgrims of earth, and inhabitants of tabernacles of clay! And yet, here was presented but a faint adumbration of that glorified body, before which angels are now, in deep admiration, veiling their faces, and “like unto” which the bodies of the risen saints are to “be fashioned.” Well might St. Paul, in speaking on this subject, exclaim: “Behold, I show you a mystery.” Yes! it is a mystery sufficient to fill even heaven itself with amazement, that these frail bodies should be exalted to such celestial glory.

4. But there is to be a resurrection “both of the just and of the unjust.” Some are to be raised “to everlasting life, and some to shame and everlasting contempt. But while we are furnished with intimations so bright, in reference to the bodies of the saints, a cloud, dark as midnight, is left upon the bodies of the wicked. We may reasonably infer that they will be as horrible in their appearance as sin and guilt can render them.

5. Again: the resurrection is to be universal. All the human family that have lived and died, from Adam to his youngest son. How vast, therefore, will be the assemblage! “In a moment, in the twinkling of an eye, at the last trump,” all, from the earth and from the sea, from Asia, Europe, Africa, America, and from the scattered isles that spot the ocean, of every people, language, and character, shall then come forth to life. While the dead, in countless millions, shall leave their earthly sepulcher or watery grave, the living “shall be changed,” and all “shall be caught up together to meet the Lord in the air.”

6. Once more: As to the time of the resurrection, some have supposed, from the twentieth chapter of Revelation, that the martyrs are to be raised “a thousand years” before “the rest of the dead;” but the more probable opinion is, that the resurrection there spoken of is figurative; that the martyrs are to be raised in the holy lives and burning zeal of the living saints, in the same sense in which the holy Elijah was raised in the person of John the Baptist. The general tenor of Scripture on this subject seems to indicate that all the dead shall be raised at the same time; or, at least, with no considerable interval of time between. The apostle speaks of the resurrection in general as taking place “at the sound of the trump.” Martha said to the Saviour, in reference to her brother Lazarus, “I know that he shall rise again, in the resurrection, at the last day.” From these, and other passages, we conclude that the resurrection of the whole human family shall take place “at the end of the world.” But how long the world is to stand, is known to God alone. “At such an hour as we look not, the Son of man shall come.”

7. We close this chapter by presenting the doctrine of the resurrection as a ground of encouraging hope to the Christian. That a glorious resurrection, and a blissful immortality, animated the hopes of the Old Testament saints, is testified by St. Paul, in the eleventh chapter to the Hebrews. In reference to Abraham he says: “He looked for a city which hath foundations, whose builder and maker is God.” Of Moses he says: “He had respect unto the recompense of the reward.” Who can read the history of the ancient worthies, as detailed in the Old Testament, or as commented on by St. Paul, in the chapter above named, and believe that their hopes were limited to the present world? “If in this life only they had hope,” how can we account for their perseverance amid persecution and affliction? They “had trial of cruel mockings and scourgings, of bonds and imprisonment; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented; (of whom the world was not worthy;) they wandered in deserts, and in mountains, and in dens and caves of the earth.” And what, we may ask, encouraged and animated their souls? Surely nothing on this side the grave. Their faith pierced the vista of futurity. It rose above the world, and fastened upon a “better inheritance” in the celestial Canaan. But when we open the New Testament, and read the history of the apostles and first Christians, we find the resurrection of the dead their constant inspiring theme. They “preached Jesus and the resurrection” as the ground of their own consolation, and the only hope of a ruined world. Sustained and comforted by this doctrine, “they counted not their own lives dear unto them,” but, with undaunted heroism, faced the frowns and scoffs of an ungodly world; and many of them fell martyrs to the holy cause. From the apostles’ days to the present time, in all the successive ages of the Church, this glorious doctrine has animated the Christian’s heart in the darkest hour of his pilgrimage, and in the extremity of death enabled him to shout: “O death! where is thy sting? O grave! where is thy victory?” In conclusion, we would ask, What brighter hope can we, as Christians, desire, than this doctrine inspires? It lifts to our believing eyes the veil of futurity; it lights up the smile of joy on the lip of death; it pours a heavenly radiance on the dark and lonely tomb; and, in accents sweet as angelic voices can pronounce, whispers in the ear of the disconsolate mourner, as he closes the eyes, or follows to the grave the pale remains of the most beloved one on earth: “Thy brother shall rise again!” Erase the pleasing hope of the resurrection from the Christian’s heart and you blot the sun from his moral firmament, and darkness - thick, impenetrable darkness - enshrouds the life, and settles upon the tomb. But let this hope bloom with the freshness of immortality in the believer’s soul, and he can smile amid the storms of life, and triumph in the hour of dissolution, exclaiming with the apostle: “Thanks be to God, who giveth us the victory, through our Lord Jesus Christ.”