Resurrection

Author John Stott has referred to Christianity as a “rescue religion.”¹ Perhaps no doctrine communicates that Christianity is a “rescue religion” like the doctrine of resurrection. As Paul emphasizes, “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).² Although people earned death because of sin, God gives the opportunity for eternal life through Christ. Even in light of this, the hope of resurrection has frequently been overlooked and neglected in theology and the church. Here I define the term resurrection as “God’s act to raise his people from the dead to a bodily and glorified eternal life in the new creation.”³ Two examples illustrate that this doctrine has been underappreciated. 

First, more theological attention has been given to Jesus’ death than his resurrection. Accordingly, many Christians can articulate the redemptive importance of Jesus’ death yet struggle to articulate the importance of Jesus’ resurrection. But in light of the biblical witness, the significance of Jesus’ resurrection cannot be underestimated. The validity of the entire Christian faith (1 Cor 15:14) and salvation of sinners (1 Cor 15:17) is dependent on Jesus’ resurrection. Second, the doctrine of resurrection as it pertains to eternal life has often been overlooked or misunderstood. N.T. Wright notes, “Some declare that heaven as traditionally pictured looks insufferably boring—sitting on clouds playing harps all the time—and that they either don’t believe it or don’t want to go there.”⁴ In contrast to this impoverished understanding, the biblical view is that God’s people will be raised to eternal resurrection life in the new creation.

Although it has at times been overlooked, resurrection is a central and essential redemptive theme of Scripture. Jesus even summarizes his purpose in this way: “I have come that they may have life, and have it to the full” (John 10:10b). The purpose of this article is to articulate how the hope of resurrection unfolds in Scripture and the history of redemption. To accomplish this goal, we will first consider how the hope of resurrection unfolds in the Old Testament and subsequently how it unfolds in the New Testament. At the conclusion, I will offer some thoughts on how the hope of resurrection should shape our lives.

Old Testament Resurrection Hope

Noting the paucity of explicit statements, many scholars contend the Old Testament says almost nothing about resurrection. But if we move beyond explicit statements, we see how the hope of resurrection unfolds in seed form and grows organically through God’s progressive revelation. In our survey, we will consider the account of creation and the fall in Genesis 1-3, hints of resurrection in the Pentateuch and historical books, promises of resurrection in Psalms, and prophecies of resurrection in the prophetic books.

Creation and Fall

The biblical foundation for resurrection lies in creation, where God bestows the blessing of life. Additionally, God grants the opportunity for eternal life through perfect obedience to God’s commission and through access to the Tree of Life (Gen 1:28; 2:15-17). Through obedience to God, this life would be nothing less than an eternal and glorified bodily life as God’s servants. In the midst of his blessing, the Lord gives one prohibition: “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Gen 2:16b-17). Sadly, Adam and Eve turn away from the Lord in disobedience. With access to the tree of life and the tree of the knowledge of good and evil, Adam and Eve choose that which brings death rather than that which brings life. The consequences are disastrous. Adam and Eve no longer enjoy an intimate relationship with God but rather run and hide from him, are cast out of God’s presence, no longer rule over creation as God intended, and suffer death as the consequence of sin.

After the fall, God declares, “…I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Gen 3:15). Often referred to as the first preaching of the gospel, this promise of redemption provides hope that God’s people will have victory over the serpent. For our purposes, the first preaching of the gospel is an implicit promise that death as the consequence of sin will be overcome through resurrection life.

The Pentateuch and Historical Books

Beyond God’s promise in Gen 3:15, there are further glimmers of the hope in the Old Testament. The repeated refrain “and then he died” appears throughout the genealogy of Genesis 5, and drives home the point that death as the consequence of sin has taken root. Yet in the midst of this emphasis on death, an unexpected statement appears: “Enoch walked faithfully with God; then he was no more, because God took him away” (Gen 5:24). This brief and mysterious account suggests that perhaps God’s relationship with his people would extend beyond death. 

Scholars have pointed to the Abraham and Isaac account (Genesis 22) as a picture of sacrificial atonement. Abraham is a “type” of God the Father who willingly sacrifices his son, and Isaac is a “type” of Jesus the Son who offers himself as a willing sacrifice. But additionally, the account prefigures the hope of resurrection. Even though God called Abraham to sacrifice his son, Abraham’s faith is resolute that both he and Isaac will return (Gen 22:4) after the sacrifice and that God himself would provide the lamb (Gen 22:7). The author of Hebrews comments on this by writing, “Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death” (Heb 11:19; see also Rom 4:17).

In Moses’ encounter with the Lord, God introduces himself with the words, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob” (Exod 3:6). The focus of this introduction is the continuity between the patriarchs and God’s call for Moses and Israel. But Jesus himself points to these words as biblical proof for resurrection (Matt 22:23-33). God is at present the God of Abraham, Isaac, and Jacob because “he is not the God of the dead but of the living” (Matt 22:32).

In song Moses celebrates that only the Lord can “put to death and…bring to life” (Deut 32:39), and in prayer Hannah exclaims, “The Lord brings death and makes alive; he brings down to the grave and raises up” (1 Sam 2:6). The miracles of Elijah and Elisha raising people from the dead demonstrate God’s power to bring life out of death. Finally, the entire exodus movement prefigures the hope of resurrection as God brings Israel out of Egypt as a place of death into the land as a place of life.⁵

Psalms

Martin Luther referred to the book of Psalms as “a little Bible” because it provides a summary of the Bible’s major themes.⁶ In addition to other prominent biblical themes, the seeds of resurrection hope become more evident in Psalms. While the psalmists recognize God can deliver from death (e.g. Ps 40), they also at times celebrate that the Lord can deliver his people after death. In Psalm 16, David trusts that God will not ultimately abandon him to the grave, but bring him into his presence after death (Ps 16:9-11). In Psalm 73, Asaph likely envisions an experience of life in God’s presence after death (Ps 73:23-26). Finally, in Ps 49:15, the psalmist proclaims, “But God will redeem me from the realm of the dead; he will surely take me to himself.” The ultimate hope for God’s people is that God can redeem them from death and bring them into his presence.

Old Testament Prophetic Books

Resurrection hopes come into clearer focus in the prophetic books. Isaiah envisions a day when the Lord “will destroy the shroud that enfolds all peoples” and “the sheet that covers all nations” (Isa 25:7). This “shroud” is the curse of sin in death, which the Lord promises to “swallow up…forever,” (Isa 25:8). Since death is the consequence of sin, salvation entails the “swallowing up” of death, and those who trust in the Lord will “rejoice and be glad in his salvation” (Is 25:9). 

The prophet Isaiah also prophesies that the dead of the Lord’s people, those who formerly dwelled in the dust, “will live” and “their bodies will rise” (Isa 26:19). Whereas humanity returned to dust because of sin (Gen 3:19b), God will bring resurrection life in redemption. Although some interpret Isa 26:19 as metaphorical for Israel’s restoration, physical resurrection is likely in view because new spiritual life and physical resurrection are part of the restoration promises. The close link between these restoration hopes is evident when the prophet Ezekiel weds Israel’s restoration and new spiritual life through graphic resurrection language (Ezek 37:11-14). While the interpretation of these verses is debated, the Old Testament trajectory is that new spiritual life culminates in physical resurrection.

Daniel provides the most explicit Old Testament evidence when he predicts, “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever” (Dan 12:2-3). Drawing on the language of Gen 3:19 and Isa 26:19, resurrection will be from the dust of the earth. Daniel clarifies that both the just and unjust will be raised, some to “everlasting life” and others to “everlasting contempt” (Dan 12:2). Finally, Daniel hints at a glorified bodily resurrection when he writes that the just “will shine like the brightness of the heavens” and “like the stars for ever and ever” (Dan 12:3).

New Testament Resurrection Hope

With the coming of Jesus, the promises, prophecies, and hopes of eschatological resurrection begin to unfold. Unapologetically, Jesus proclaims he is the source of resurrection life. The one who believes in Jesus “has eternal life” and has already “crossed over from death to life” (John 5:24). Before raising Lazarus from the dead, Jesus proclaims, “I am the resurrection and the life. The one who believes in me will live, even though they die….” Jesus reveals that he is the source of resurrection life on account of two things: his power to raise his followers from the dead and his future resurrection. 

The unexpected twist in New Testament eschatology is that the Messiah does not usher in the kingdom with one coming, but rather with two, stretched over a lengthy period of time between those advents. In line with this, eschatological resurrection unfolds in three stages: 1) Jesus’ resurrection at his first coming; 2) the spiritual resurrection of believers during the age of the church; 3) the bodily resurrection of believers at Jesus’ second coming. Our discussion of New Testament resurrection will correlate with this mysterious unfolding fulfillment.

Jesus’ Resurrection from the Dead

Although often overlooked in theological reflection, Jesus’ resurrection is of primary significance for the Christian faith for three reasons: 1) Jesus’ resurrection vindicates his identity and claims; 2) Jesus’ resurrection establishes his kingship; 3) Jesus’ resurrection inaugurates the new creation.

First, the New Testament evangelists and writers regard Jesus’ resurrection as vindication. In his Pentecost sermon, Peter proclaims that Jesus was “a man accredited by God” (Acts 2:22) who was crucified by the Israelites “with the help of wicked men” (2:23). Similarly, in his synagogue sermon, Paul emphasizes that the people of Jerusalem and their leaders condemned Jesus even though there was no ground for his execution (Acts 13:27-29). In both cases, Peter and Paul imply that Jesus was innocent, that the death penalty was unjust. Consequently, Peter and Paul both proclaim, “But God raised him from the dead…” (Acts 2:24; 13:30). In fulfillment of Isa 52:13-53:12, Jesus is the suffering servant who was pierced for transgressions, but vindicated and raised to life because he was innocent and righteous.

Second, Jesus’ resurrection is linked with his kingship. Whereas the disciples’ hopes that Jesus was the Messiah were dashed with his crucifixion (Luke 24:20-21), God emphatically declares Jesus is “both Lord and Messiah” in his resurrection (Acts 2:36). In this way, Jesus’ resurrection is his installation and appointment as the “Son of God in power” (Rom 1:4). Enthroned at the right hand of God, Jesus reigns over all spiritual powers and the church (Eph 1:20-23).

Third, Jesus’ resurrection means the dawning of the new creation and the age of resurrection. C. S. Lewis writes,

The New Testament writers speak as if Christ’s achievement in rising from the dead was the first event of its kind in the whole history of the universe. He is the “first fruits,” the “pioneer of life.” He has forced open a door that has been locked since the death of the first man. He has met, fought, and beaten the King of Death. Everything is different because He has done so. This is the beginning of the New Creation: a new chapter in cosmic history has opened.⁷

Only the one who has conquered death can “hold the keys of death and Hades” (Rev 1:18) and bring life to others (1 Cor 15:21-22). Thus, Jesus’ resurrection is the “firstfruits” of a greater harvest to come (1 Cor 15:20-23). Those who are untied to Christ will also be raised from the dead at Jesus’ second coming (1 Cor 15:23).

The Spiritual Resurrection of Believers

The second stage of eschatological resurrection is the spiritual resurrection of believers during the church age. Whereas Adam brought death and condemnation, Jesus, as the second Adam, brought justification and life (Rom 5:12-21). Having been raised from the dead, Jesus became “a life-giving spirit” (1 Cor 15:45) and sends his Spirit to indwell his people and bring new spiritual life.

In Eph 2:1-10, Paul writes about new spiritual life in Christ. Essential to understanding the passage is the immediate context. In Eph 1:19-20, Paul emphasizes the same power that raised Christ from the dead is at work in believers. But while the focus of Eph 1:20 is Jesus’ physical death and bodily resurrection, the focus of Eph 2:1-10 is believers’ spiritual death and spiritual resurrection. While previously “dead in…transgressions and sins” (Eph 2:1), God has made believers “alive with Christ” (Eph 2:5). The language of “made alive” connotes a new birth and is further clarified by Paul’s statement that God has raised up believers with Christ. Only those newly created in Christ are able to no longer follow the ways of the world (Eph 2:2), but rather walk in the good works that God has prepared (Eph 2:10).

The Future Glorified Bodily Resurrection of Christians

Although the new creation has been inaugurated through Jesus’ resurrection and believers’ spiritual resurrection, the bodily resurrection of Christians is in the future.⁸ With the second coming of Jesus, those who belong to him will also be raised from the dead (1 Cor 15:23), and Jesus will “transform” their lowly bodies to be like his glorious resurrection body (Phil 3:20-21). This “transformation” (see also 1 Cor 15:51) is necessary because the present bodies of Christians are subject to death and unfit for God’s presence. Whereas their present bodies are perishable, fallen, weak, and natural, their resurrection bodies will be “imperishable,” “raised in glory,” “raised in power,” and “raised a spiritual body” (1 Cor 15:42-44). Only these glorified resurrection bodies are fit for eternal life in God’s presence in the new creation.

With the second coming of Jesus, the resurrection of believers, and the new creation, salvation is complete. Death will be no more because “the old order of things has passed away” (Rev 21:4) and God has made all things new (Rev 21:5). The water of life flows from God’s throne through the middle of the new Jerusalem with the tree of life on both sides of the river (Rev 22:1-2). The curse of death will be removed, and God’s people will dwell in his presence and serve him forever. 

Conclusion and Application

To conclude the article, I offer three application thoughts that highlight the importance of resurrection for the Christian life. First, on account of his resurrection, Jesus has conquered sin and death and therefore possesses “the keys of death and Hades” (Rev 1:18). Although Christians mourn the loss of loved ones, they do not grieve as the rest of mankind who are without hope (1 Thess 4:13). Christians have a “living hope” (1 Pet 1:3) that the one who has been raised from the dead will raise believers at his return (1 Cor 15:20-23). Second, the spiritual resurrection of believers is the foundation for living the Christian life. Only those who have been made alive with Christ (Eph 2:4-6) can “put on the new self” which is “created to be like God in true righteousness and holiness” (Eph 4:25) and live by the Spirit that raised them to new life. Third, the future inheritance of Christians provides motivation and strength to persevere through the trials of life that last only for a short time in relation to eternity (1 Pet 1:3-6).