What does resurrection mean?

It is important to remark that it is not said of those who were propagating this error that they denied the immortality of the soul, but that they opposed the truth that the body would be raised again. Resurrection teaches that what is dead is raised. It must therefore apply to the body, for it is the body that dies, not the soul. We thus read, “Many bodies of the saints which slept arose” (Matthew 27:52). Moreover, it is possible that those who asserted this error had no intention of compromising the gospel, or even denying that Christ was risen. This, however, was the terrible result, and this was the aim of Satan.

We see, for instance, that resurrection is not mere restoration to life under the ordinary conditions that prevail in this world, as was the case when our Lord restored to life the son of the widow of Nain, or Lazarus of Bethany. These men resumed their life in this world and subsequently died again. Resurrection involves life in altogether new conditions, as verses 42-44 show. Our lives in this world are characterized by our possessing natural bodies with their attendant weaknesses, ending in the corruption and dishonour of the grave. In resurrection we shall be possessed of spiritual bodies characterized by incorruption and glory and power.

So the marvellous change that will take place in resurrection is so wonderful that the body rising from the grave is connected with heaven in this way.

But remember, resurrection must mean that that which goes into the grave must come out of the grave, or else resurrection is a meaningless term.

Scripture is careful to show that resurrection is a real thing, for it emphasises that what is sown is raised, though raised in new conditions. Therefore it is written, “It is sown in corruption; it is raised in incorruption.” The identity remains, for the it that is sown is the it that is raised. Corruption is the end of man after the flesh, and when the body is put into the grave it is in this state. How different will the condition of the body of the Christian be when it is raised, for it will then be incorruptible. Those who are alive have corruptible bodies, being subject to corruption, but when the dead are raised, and the living changed their bodies will not be subject to corruption, they are of another order.

Resurrection is not the communication of life. They are formally distinguished in Ephesians 2: and when Christ is mentioned alone in Ephesians 1, resurrection is spoken of, not quickening. Communicating life to Christ is a dangerous expression. Resurrection involves the reunion of soul and body, not the communication of life. If resurrection be connected with baptism, it is coming up out of the water. The baptism proper is death or burial, but it is at any rate connected with faith in the operation of God, which does not refer to death in the act of baptizing. Resurrection unto life, in John 5, is not communicating life, but refers to those to whom life had been given, and explicitly to their coming up out of their graves. Resurrection may be the quickening of the mortal body, but never the communication of life to the soul; and in its full power it involves a vast deal more. The saint is raised in glory, because of the Spirit dwelling in him; the sinner, to judgment.

215a John 11:43 f. — "Lazarus … the dead." The dead is strictly applicable to the body, and so that attaches to man risen. Resurrection, therefore, is not, as some represent, emancipation of the soul from the body at death. But that notion, doubtless, is widely prevalent.

366 The value of the atonement, the complete efficacy of redemption, Christ being our life, our having received the Holy Ghost — the value of these things comes out into much fuller relief. That we are risen with Christ, associated and identified with Him, stands out in its full and simple and scriptural force, instead of being practically set aside by mixing us up with the unbelieving mass who have rejected Him and come into judgment. The connection of Christ with His people is clearer, while His divine oneness with the Father, and similar foundation truths, remain at the foundation of all as ever. His humanity shines out clearer than ever through our connection with Him. The immortality of the soul retains all its vital importance, and the happy intermediate state of departed souls of believers is brought out more distinctly. For if the saints are to be subject to a judgment at the end to decide their state, how can they have been in heaven with Christ meanwhile? How take Paul, who has been 1800 years with Christ, to have it decided whether he is to be with Him? Whereas, if the resurrection of the saints is not that, but is the adding a glorified body by Christ's power to a blessed spirit, that is simple enough. The spirit departs and is with Christ, as scripture abundantly and clearly teaches; in due time the body will be raised glorious, and we shall be conformed to the image of the Son, bear His image, and be like Him in glory. To depart and be with Christ is far better; but we await His coming to have a glorious body. The first resurrection from among the dead (the only one which scripture recognizes of saints) associates the affections, the faith, the hope of the Christian, with Christ — the greatest blessing we can have in this world.

Nor is it true that between death and the resurrection the soul sleeps. The Lord, in the Gospel of Luke, has made the truth no less certain for both the wicked and the righteous. In Luke 16 He shows us the beggar dying and carried away by the angels into Abraham's bosom. This was certainly not the body but the soul; for the soul is the seat of personality. Whilst alive, soul and body are together. When death comes, the soul is the person till the resurrection, when they are together again for evermore; and therefore it is that only man rises from the grave; for he alone possesses a God-inbreathed soul — an immortal principle from God. As death is but an intermediate and incomplete state, resurrection (whether for just or unjust) will restore the full being, and in a condition for eternity. But, meanwhile, the beggar was, according to parabolic language, with the blessed beyond death. He was blessed with faithful Abraham, and not asleep. The rich man also died, and was buried. There was laid his body in the grave with whatever pomp. But in Hades he lifted up his eyes, being in torments. His soul, thus, was not asleep; he was in torments. It is perfectly certain that this is a picture, not of resurrection, but of the intermediate state; for he is represented as entreating for his five brethren, that some startling testimony might reach them, "lest they also come into this place of torment." When resurrection dawns, there will be no question of testimony to save. Besides, the Lord stands for the divine authority of Scripture. They had the inspired witnesses, and if these were not heard, neither would they be persuaded if one rose from the dead.

Again, in Luke 20, in answer to unbelieving Sadducees (who said there is no resurrection, neither angel, nor spirit), the Lord lays down that the God of the fathers is not God of dead but of living; "for all live unto Him" (Luke 20:38). It is not only that the saints rise for the first, holy, and blessed resurrection, but that meanwhile also they live for Him, if not for man; and that "all" so live, not the saints alone. With eternal life in Christ the believer is mortal; without that life the unbeliever's soul lives, save spiritually, after he dies. And spiritually dead the natural man is while he is alive.

The point raised in these verses is as to the body in which the risen saints will appear, and the Apostle shows that though there is identity preserved between the body which is buried and the body which is raised, yet in condition and character the risen body will be altogether new. As to condition, the former is marked by corruption, dishonour, and weakness; the latter by incorruption, glory, and power. As to character, the former is a natural body, the latter a spiritual body.

"Made us alive together with Christ" refers to His bringing us out of spiritual death into eternal life. The power of the voice of the Son of God has done this, as John 5:25 affirms: "the dead will hear the voice of the Son of God; and those who hear will live." One may object and argue that the dead cannot hear, but this depends on whose voice is speaking. He who is superior to death can make the spiritually dead hear, and in hearing they live. The literal resurrection of Lazarus (Jn.11:41- 44) is a picture of spiritual resurrection. When the Lord spoke, Lazarus came forth. The dead man heard and responded.