The Resurrection of the Dead.
By Samuel T. Spear
THE doctrine of a bodily resurrection, as held by the Christian church, does not rest upon reason at all, except as reason may be exercised in ascertaining that it is a doctrine of the Bible, and that this book is of divine authority. Mere reason never discovered the doctrine, and, if limited to the facts supplied by nature, would never affirm it. The Bible doctrine on this subject, though intimately connected with the future life of the soul, is not simply the continuance of that life. The fifteenth chapter of Paul's first epistle to the Corinthians is the chapter in which this subject is more fully considered than in any other part of the Bible. This chapter is devoted exclusively to the resurrection of "the just;" and in the opening verses thereof the apostle cites the proof of Christ's bodily resurrection, consisting in the testimony of the witnesses, including Paul himself, who saw Christ after he rose from the dead, and to whom he identified himself, by "many infallible proofs," as the Christ that was put to death on the cross. Assuming the fact on the basis of this evidence, the apostle thus reasons therefrom: "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. . . . 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." The resurrection of Christ is here treated, not only as an example of an actual resurrection, and hence as a proof of the doctrine, but also as a guaranty of the resurrection of those who are Christ's. There is no question as to whether his was a bodily resurrection, any more than whether his was a bodily death. The fact that his body, though dead, saw no corruption, did not, in Paul's view, make its restoration to life less an instance of resurrection, or less the "first-fruits" of those who sleep. As mortality came through Adam, so all the righteous dead will be made alive through Christ. As he rose from the dead, so will they. Such is the reasoning of Paul; and this settles the question that those who are Christ's are destined to be the subjects of a bodily resurrection. It was to a bodily death, and restoration to a bodily life, that the apostle referred when speaking of Christ as rising from the dead, and also when he said that "as in Adam all die, even so in Christ shall all be made alive." Nothing can be plainer than that this is the intended application of his words. This great and wonderful event, designated in the Bible by the term "resurrection," is, as to the time of its occurrence, identified with the second coming of Christ. On this point the apostle says: "But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming." This "coming" is evidently the second coming of Christ, so frequently referred to in the New Testament, when he will personally appear again in this world, raise the dead, judge mankind, and receive his people unto himself. Paul speaks of this period as "the end." "Then," he says, "cometh the end, when he shall have delivered up the kingdom to 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. . . . 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." This connects the second coming of Christ, the completion of his mediatorial work, the resurrection of the dead, and the termination of the present mundane system, as events associated in time. The resurrection has its place in a group of august events. Moreover, alike as to the risen dead, and those living when these stupendous miracles shall burst upon the world, the apostle lays down this general proposition, "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption." By "flesh and blood" he means our animal bodies, organized and fitted to this world, but not to the heavenly world. These corruptible bodies, in their present condition, "cannot inherit the kingdom of God." By "the kingdom of God," as here used, the apostle means Heaven, appropriately called God's kingdom because he reigns there in "undivided and perfect glory forever." Our bodies of "flesh and blood" must therefore be changed before they can go there. "Corruption," such as belongs to them, cannot, without a change, "inherit incorruption," such as belongs to the bodies produced by the resurrection. This is alike true of those dead and those living when Christ shall come the second time. And as to both classes—the dead and the living—considered with reference to this change, the apostle proceeds to say, "Behold, I show you a mystery: we shall not all sleep [die], but we [Christians then living] 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 [Christians then living] shall be changed." The apostle uses the pronoun "we," meaning thereby to designate Christians, as a class, living when Christ shall come to raise the dead. What he says is that the dead will "be raised incorruptible," and that these Christians will be "changed," and, in their bodies, fitted to the heavenly world without death and the resurrection. Thus all the difficulty, in respect to both, growing out of the fact that "flesh and blood cannot inherit the kingdom of God," will be effectually removed. Both alike will have bodies adapted to Heaven. Paul calls this "a mystery;" because unknown to natural reason, and because, even when known by revelation, not fully within the comprehension of reason. We can apprehend the facts which he states, and believe them; yet they involve mysteries which we cannot solve. We must hence content ourselves with the facts, rather than attempt to explain them. The apostle completes his statement of the doctrine of the resurrection, as found in the fifteenth chapter of his first epistle to the Corinthians, in the following triumphant words: "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." The resurrection, with its attendant facts, will, in the conception of this inspired writer, cancel and eternally abrogate the apparent victory of death and the grave. Death will then be swallowed up in victory. The dead will hear the voice of Christ "at his coming;" and as he rose from the dead, so will they be "raised incorruptible," and, in their bodies, be fitted to dwell in Heaven. Christians then living, will "be changed, in a moment, in the twinkling of an eye," and, also, in their bodies be fitted to the heavenly world. The "corruptible," in respect to both, will "put on incorruption," and "this mortal" will "put on immortality." What a prospect, in these marvelous changes, and in this great victory, is presented to the eye of Christian thought! We need not wonder that Paul, who thoroughly believed in his own teaching, should exultingly exclaim: "O death! where is thy sting? O grave! where is thy victory?" The resurrection, as he saw it, and as he presents it, fills the Christian's future with transcendent glory. The same apostle, seeking to minister comfort to Christians who were sorrowing over their dead brethren, said to them, in his first epistle to the Thessalonians: "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 [Christians then living] which are alive and remain unto the coming of the Lord, shall not prevent [precede] 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 [Christians then living] 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." Here are essentially the same thoughts that we find in the fifteenth chapter of the first epistle to the Corinthians. Paul regarded the words containing them as being adapted to alleviate the sorrows of bereavement, and for this purpose used them. He reminds the Thessalonians of the fact that Christ is coming back to this world personally, in great glory, and with mighty power, and that when he comes, he will raise the dead. The dead in Christ will rise first, and Christians then living will be caught up together with them in the clouds to meet the Lord in the air, and both classes will ever be with the Lord. Such was the theology of Paul, and this is a good reason why it should be ours. The resurrection of Christ, and that of his people at his second coming, were cardinal points in the preaching of the apostles. They gave to these points a prominence that does not exist in the ministrations of the modern Christian pulpit.147 It seems that the Thessalonians received the impression that the second coming of Christ, the resurrection of the dead, and the end of the world were events then near at hand. The apostle in his second epistle to this church, corrects this impression, and exhorts these Christians not to be "soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand." He adds that this day will not come until after the occurrence of certain events which he predicts. Eighteen centuries have since rolled away, and that day is still future. It will however come, and then what the Bible says on this subject will be fulfilled. Christ's coming to raise the dead and judge the world, as set forth in the word of God, is not uncertain, because it has not yet occurred. Peter, in his second epistle, speaks of scoffers as appearing in "the last days," as walking after their own lusts, and saying, "Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation." His answer to these scoffers is in these words, "But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up." This "day of the Lord" mentioned by Peter, is the period mentioned by Christ himself, when he "shall come in his glory, and all the holy angels with him," and when "all that are in the graves shall hear 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." The second coming of Christ is no fable. The resurrection of the dead, both of "the just and the unjust" at his coming is no fable. The judgment of the world by him is no fable. The dissolution of the present earthly system is no fable. All these great events have their date in what Peter calls "the day of the Lord," which "will come as a thief in the night." That "day" is in the plan of God as a part of the history of this world. He has so declared in his word, and so it will be. We shall be in existence when that "day" comes, and all share in its events. Happy will it be for us if God in Christ shall then recognize us as "heirs of God and joint heirs with Christ." This will make it to us a day of great joy, glory, and honor. Inconceivably ill will it be with us if our character on earth shall then consign us to the "perdition of ungodly men." May God, by his all-sufficient grace, cause our names to be "written in the Lamb's book of life," and secure to us that "holy conversation and godliness," referred to by Peter, that will prepare us for "the day of the Lord," whether it greets us as the risen dead, or those who are to be "changed in a moment, in the twinkling of an eye, at the last trump."—Samuel T. Spear, D. D., in the Independent.