The Resurrection by D. Dowler

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 18, 1876

FromThe Review and Herald, Review and Herald, Vol. 47, No. 20.

The Resurrection.

By D. Dowler

“And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, . . . and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” Rev. 20: 4, 5.

The subject brought to view in the above language is thought by some to be not only mysterious, but uninteresting. We should not forget that the resurrection is and has been the hope of the church. It is a subject upon which the Puritanic fathers did not forbear to speak. Charnock did not hesitate to preach the millennial reign, new heavens, and new earth. Richard Baxter made a barbed arrow of the coming of the Lord, and thrust it into the very consciences of sinners.

Two modes of understanding this text have been proposed. Albert Barnes says the resurrection here brought to view is a resurrection of principles. Would any man believe that to be its meaning unless he had some unscriptural doctrine to defend? Scripture is often read by men who are thinking what it ought to say instead of what it does say. How plain it appears that this is a resurrection of men. The rest of the dead lived not again. Does this mean a resurrection of dead principles? the resurrection of dead doctrines? No; it means men.

I once heard a minister preach that the resurrection here meant to be born again, to be regenerated, and so have a resurrection from dead works by the resurrection of Christ. But how can this metaphorical interpretation agree with the literal fact that the rest of the dead live not again till the thousand years are finished? For if the first resurrection spoken of here is a metaphorical, or spiritual, or typical resurrection, then the next verse where it speaks of the resurrection must mean a spiritual, metaphorical and mystical resurrection too. It will not do to affirm one part of this text to be literal and the other spiritual. A figurative text has plain indications that it is so intended, and when a literal passage occurs in a typical one there is always language attached showing it to be such, so that you cannot, with common sense, make a typical meaning out of it.

If Scripture has any determinate meaning, there are two resurrections here brought to view; one of saints, the other of sinners. It is taught that the trump of God will raise all men at the same moment, such is not the testimony of the Bible. That the saints are to be raised first is not only reasonable but scriptural. Paul declares, 1 Cor. 15:20-23: “But now is Christ risen from the dead, and become the firstfruits 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 firstfruits; afterward they that are Christ’s at his coming.” There are about two thousand years between the resurrection of Christ the firstfruits, and that of those who are his at his coming. Why not then a thousand years between the two resurrections? This is a resurrection of those who are Christ’s and of them only. We would scarcely know that the wicked are to be raised from the teaching of this passage were it not for the general statement, “All shall be made alive.”

Again, I Thess. 4:13: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 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 [or have a preference over] 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,” etc.

Not a word is said about the resurrection of the wicked. Mark, the dead in Christ shall rise. What did Paul mean when he said, “If by any means I might attain unto the resurrection of the dead [or out from among the dead].” Nearly all Christians believe all will be raised from the grave. Then what was Paul’s desire? It was a superior resurrection, namely, the first; for of those who have part in this it is said that they are blessed and holy. The Sadducees proposed a question to Christ in relation to men and women in the future state. Jesus replied, “They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage.” They “are the children of God, being the children of the resurrection.” Luke 20:35, 36.

Here we find there is some worthiness necessary in order to have part in this resurrection. I think this is plain. For certain kind acts, Jesus says, “Thou shalt be recompensed at the resurrection of the just.” Luke 14:14. I would not urge this as positive proof that there are two resurrections, but there is to be a resurrection of the just and unjust. He might have said, “Thou shalt be recompensed at the general resurrection.” There was no need of saying the resurrection of the just if the two are to happen at the same time.

In John 6:39–42, Jesus speaks four times of his own people, and says he will raise them up at the last day. Now, is there any significance in this promise unless there is a special resurrection for God’s people? Paul in Hebrews speaks of those who suffered, not accepting deliverance (what for?) that they might obtain a better resurrection. One is a resurrection of splendor; the other, of gloom and horror, to show that the Lord has put a difference between them that fear him and them that fear him not. In Rev. 20:6, it is said of those who have part in the first resurrection, “On such the second death hath no power.” The saints have been guilty of sin, but their sins have been placed on the scapegoat’s head. There shall be a second death, but over the faithful it has no power; because when the prince of this world comes against us, we can say as Christ did, “He hath nothing in me.”

“They shall reign with him a thousand years.” Here is another point over which a vigorous contention is kept up. It was formerly believed that the seventh thousand years of the world’s history would be a Sabbath. As there are six days of toil, then a Sabbath; so there are to be six thousand years of toil, followed by a Sabbath of a thousand years. I don’t know of any Scripture evidence for that or against it. The Lord will come, but to now attempt to set the day is worse than useless. The book of Revelation needs another expounder besides those who have loaded our libraries with books trying to show that the books of Daniel and Revelation are sealed and not to be understood. In the text itself we find the promise to the good that they shall reign with Christ a thousand years.

There are some passages which cannot have a fullness of meaning if this be not true. We notice Ps. 37:10, 11: “For yet a little while, and the wicked shall not be. . . . But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” It is said this means that the meek man shall enjoy more here, have more peace here, more goods, etc. This, to say the least, is a lean meaning. But let this peace be during the reign of Christ and we can rejoice in it. If this means now, why does Paul say, “If in this life only we have hope in Christ, we are of all men most miserable.”

But is this promise peculiar to the Old Testament? Hear Christ: “Blessed are the meek; for they shall inherit the earth.” How, where, when? Now? No, nor in the apostles’ times. What did the meek inherit then? Faggot, flames, and dungeons. Paul tells it best. They were afflicted, tormented; they wandered in caves and dens, and were clad in sheep skins. If the meek are to inherit the earth, it is in the future. The new song of the redeemed, Rev. 5:10, is, “And we shall reign on the earth.” Oh! that blessed old Book is full of promises showing that those who sow in tears shall reap in joy.

I have noticed throughout the New Testament that when the apostles would incite to patience or holiness, or awaken hope, they generally pointed to the advent of Christ. Hear them: “Let your moderation be known unto all men. [Why?] The Lord is at hand.” Again, “Be patient, brethren, for the coming of the Lord draweth nigh.” We may do wrong in making too much of this, but a greater wrong in making too little of it.

O reader, let us take these promises as a window through which to look when the house is dark and full of misery. There is nothing here for the impenitent. The battle-field of earth will yield a mighty harvest. Every place where man has died shall see the dead alive again; but the main thing is, you, reader, will be there. If ungodly, you will live again as you now are. It will be terrible to be raised to again view the horror of your condition. What will be the sinner’s doom? Hide us, oh! hide us, will be the cry. Let us escape the second by having part in the first resurrection.

D. DOWLER.