“But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:20)

The death of Christ, along with His resurrection, is the greatest event in history. The death of Christ without His resurrection would have left the human race just as helpless and hopeless as before. The word “death” signifies the absence of life when it is applied to our Redeemer, just as truly as when it is applied to others. The following scriptural statements applied to Him while He was dead just as they apply to other dead persons: “For the living know that they shall die: but the dead know not any thing;” (Eccl. 9:5) and, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol], whither thou goest.” (Eccl. 9:10)

No religion in the world other than that taught in the Bible teaches the resurrection of the dead. All other philosophies assume, in contradiction of the Scriptures and contrary to reason, facts, and all the evidences of the senses, that the dead are not dead, but are instead more alive than ever before. It is because so many Christian people have absorbed much of such philosophies on this subject of death that to many of them the resurrection of the dead is considered a superfluous matter, to say the least.

Consider their reasoning on the subject. If Abraham lived 175 years in this world and at death passed into the spirit world more alive than ever, he has therefore been enjoying himself in spirit surroundings for the past four thousand years. They can see no reason why he might not continue to enjoy himself just as well for all eternity in that condition. Indeed they can argue forcefully and logically that if, according to their expectations, his eventual resurrection will mean a return to earthly conditions after so long an experience in spirit conditions, he doubtless would, if given his choice, prefer that there should be no resurrection.

The problem is that the scriptural teachings on the subject are wholly overlooked in such reasoning. According to the Scriptures, Abraham has known nothing since he died, and the moment of his resurrection will mean the revival of all his previous experiences and hopes at a time and under conditions which will permit all of God’s gracious promises to him to be fulfilled. Without resurrection he would be, as atheists would claim, “dead as a door nail.” From this scriptural point of view it will be readily seen that the resurrection of the dead is an all-important subject; all hopes of eternal life depend on it.

“IF THERE BE NO RESURRECTION”

Our opening text is from the chapter which explains the subject of resurrection in more detail than any other chapter in the Bible. It assures us that Christ was dead and that He is arisen from the dead. In this it agrees with our Lord’s own words, “I am he that liveth, and was dead; and, behold, I am alive for evermore.” (Rev. 1:18) How plain and forceful are these words when given their proper weight, their true significance! Life and death are here referred to as opposites – He is not dead now, but is alive; when He was dead He was not alive. It seems strange that it should be necessary to examine so simple a statement. It surely would not be necessary to discuss the matter at all with thinking people were it not that the error of thinking of the dead as being alive is so prevalent, so deeply entrenched in all our minds and in all our thoughts.

Further, our text declares that our Lord in His resurrection became the “firstfruits of them that slept.” What does this mean? It means what the Apostle states elsewhere: “That Christ should suffer, and that he should be the first that should rise from the dead . . .” (Acts 26:23) Again: “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” (Col. 1:18) None before Jesus was ever resurrected, though a few were temporarily awakened, resuscitated – for instance, Lazarus, the daughter of Jairus, and the widow of Nain’s son. Jesus was the first to be raised completely out of death’s power to perfection of life and being on any plane of existence. And as we have seen, the word “firstfruits” carries with it the implication that there are to be others who similarly will pass completely out of death conditions into perfect life conditions.

In his treatise on resurrection, the Apostle Paul sought to impress upon his listeners the importance of this doctrine in the Christian religion. At the time he was writing, Greek philosophies were becoming prevalent in all parts of the civilized world. Imbued with the Platonic theory that the dead are actually alive, many who became interested in Christ were trying to square the Platonic view that there is no death with the Christian view that death is the penalty for sin, but that Christ paid that penalty, making possible the resurrection of the dead. The prevalence of this erroneous thinking compelled the Apostle to state the truth in the most forceful terms:

“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.” (1 Cor. 15:12-18)

There is no reasonable basis for misunderstanding these plain statements. It is only deep-seated errors that have hindered us from understanding the true meaning of these inspired words. They mean what they say: if Jesus had not been raised from death to life but instead had remained dead, He would not have completed the work He undertook to do. He would not have become the Savior, the Deliverer. It is true that His death was necessary as the redemption price, but there was also another part of the divine plan. If He accomplished the sacrifice in a manner satisfactory to the Father, He would be raised from death to a plane of existence higher than the human nature. He would be raised to the divine nature, and would then have the opportunity of presenting the merit of His sacrifice to the Father, first on behalf of the Church and subsequently for the sins of the whole world.

If He was not resurrected but instead remained dead, it would be proof that He had failed to meet the Father’s requirements. If He remained dead and not resurrected, then He could never present His sacrifice on our behalf, could never appear as our advocate and mediator, could never secure our release from the sentence of death, and could never be our helper to bring us back into harmony with the Father. Consequently, the Apostle states that all the teachings of the Apostles are false if Christ was not resurrected, because they are all built upon one central fact: “Him God raised up the third day.” (Acts 10:40)

If Christ did not rise from the dead it proves that our hope of forgiveness of sins through the merit of His sacrifice is a vain one – then He did not appear on our behalf; He did not offer the merit of His sacrifice in mediation of our sins; we are not reconciled to the Father; we are yet in our sins; we are yet under condemnation; we are without hope. As the Apostle puts it, “If in this life only we have hope in Christ, we are of all men most miserable.” (1 Cor. 15:19)

But then comes our opening text, in which the Apostle reassures us that Christ did in fact arise from the dead: “But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:20) He continues his argument by pointing out that as the whole world came into the death condition by one man’s disobedience, all will be rescued from that condition by the obedience of another man: “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.” (1 Cor. 15:21-23)

Thus Paul proves that the resurrection is for all mankind. God divides the salvation of mankind into two parts. The Christ class (head and body) are the “firstfruits” – they are first in rank and first in time and will be resurrected to the spirit nature. Then those of the world who by faith become Christ’s during the Millennial Age, those who will be “Christ’s at his coming,” will be resurrected to perfect human life. This evidently does not refer to the Church because they were Christ’s before His second advent and constitute the first fruits along with Him.

The Apostle then states the end result of Christ’s reign: “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1 Cor. 15:25-26) There will be a full release from death, which is the great enemy. This shows the importance of the resurrection, not only for Jesus but also for all who will ultimately be blessed through Him as the Savior.

A FORCED CONCLUSION

Those who think of the dead as being alive, but still desire to somehow apply the scriptural teachings about the resurrection, have been forced to conclude that it is a resurrection of the human body that is promised. This is a mistake. It is the being or soul that has the promise of a resurrection, and some beings or souls are to be resurrected to one plane of existence and others to another plane. The promise to the Church of Christ is a resurrection in a spirit body.

When the Apostle describes the resurrection of the dead he is referring to the resurrection of the Church, born again to a new nature, a spiritual, a heavenly nature. Of the being or soul of the members of the Church he says, “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; 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.” (1 Cor. 15:42-44)

Although he does not particularly discuss the resurrection of the remainder of mankind, the Apostle intimates that not all will be raised spiritual or celestial bodies, and he explains that there is a glory for the celestial and a glory also for the terrestrial or earthly. He proceeds to contrast the first Adam, of the earth earthy, with the second Adam, the heavenly Lord, saying, “And so it is written, The first man Adam was made a living soul [an animal being], the last Adam was made a quickening [life-giving] spirit.” (1 Cor. 15:45)

It was not until our Lord’s resurrection, however, that He became a life-giving spirit. As the Apostle Peter declares, He was “put to death in the flesh, but made alive in the spirit.” (1 Pet. 3:18, ASV) These two Adams are samples or patterns of what mankind may attain to in the resurrection: the Church is to attain to the likeness of the second Adam, the world to the likeness of the first Adam – “As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.” (1 Cor. 15:48)

Only the Church of this Gospel Age has been granted the opportunity of becoming spiritual children of God, joint-heirs with Christ their Lord. Theirs is the great blessing, the privilege of the first resurrection, concerning which the Scriptures declare, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” (Rev. 20:6) It is this wonderful hope that God has set before the Church in the Gospel, the hope of participation with the Redeemer in the sufferings of this present time and also in the glories that shall follow. This hope is attainable in and through and by the first resurrection, of which the Lord was the first fruits.

The world’s opportunity for a resurrection will come subsequently. This is described elsewhere as “restitution” (Acts 3:21), a return to all that was lost in Adam – a return to the likeness of God in the flesh which Adam had before he transgressed. During the period of His Millennial Kingdom, all of His children may attain to it through the redemption which is in Christ Jesus, if they are willing. The world has a glorious resurrection hope in Christ, but the hope of the Church excels in glory, honor and immortality.

“MANY INFALLIBLE PROOFS”

Seeing the great importance of the resurrection of Jesus, it is no wonder that the Scriptures lay great stress upon it, providing various proofs and demonstrations intended to establish our faith in it. All four of the evangelists describe our Lord’s resurrection and manifestation to His Apostles in great detail. Luke begins the book of Acts with this assurance: “To whom [the Apostles] also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.” (Acts 1:3)

The Apostle Paul begins his dissertation on the resurrection by noting how it was witnessed by many: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.” (1 Cor. 15:3-8)

Mary Magdalene had the honor of being the first witness to our Lord’s manifestation of Himself after His resurrection. She had been at one time possessed by evil spirits, but being freed from their domination, she became a faithful and loyal follower of Jesus. She was not the Mary, sister of Lazarus and Martha, neither was she Mary the “sinner,” who washed our Lord’s feet with her tears in the Pharisee’s house. She is called Mary Magdalene, probably because her home town was Magdala.

Early on the morning after the Sabbath – the first day of the week corresponding to our Sunday – Mary had an appointment with others of the Lord’s friends to go to the tomb with spices to embalm His body. Because of the lateness of the hour of His crucifixion on the preceding Friday, it had been impossible to complete this work because under the Law no such work was permissible on the Sabbath. Their thought was to take advantage of the very earliest opportunity for the embalming before decomposition could set in. Arising earlier than her companions, Mary went alone to the sepulcher. Looking in, she saw that the body of Jesus was gone. She was distressed and wept, not knowing why His body had been removed and to where. Then stooping down again to look through the low door of the sepulcher, she saw two persons in white raiment, whom she recognized as angels, sitting at the head and foot of the place where Jesus’ body had lain, as though they were keeping guard. They asked her why she wept; she answered because they had taken away her Lord and she knew not where they had laid Him.

Turning, Mary saw a man that she took to be the caretaker of the garden where the tomb was located. He also asked why she wept, and she appealed to Him that if He had removed the body to tell her where it was so that she could take charge of it. Nothing about this person indicated that He was Jesus. He looked like a gardener and probably had on gardener’s clothing. His own clothing we know had been appropriated by the soldiers who crucified Him, and the linen burial clothes were still lying in the tomb. Then Jesus called her by name, saying simply, “Mary.” Probably because He spoke in the old familiar voice, she recognized that the one before her was her Lord – although in a different body, in another form, but still the Lord. Our risen Lord evidently revealed Himself to Mary only by His voice.

She simply uttered the word, “Rabboni” meaning, “Master.” Her first impulse was likely to embrace Him, but Jesus told her not to linger in His presence, but instead to go and spread the news to the disciples: “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” (John 20:16-17)

Later in the day, two of His disciples were walking to Emmaus when the Lord overtook them, inquiring why they appeared to be in deep sorrow. They did not know Him; they did not see the wounds caused by the nails in His hands and feet; they did not see His familiar features nor His familiar clothing. One of them asked, “Art thou only a stranger in Jerusalem, and hast not heard the things which are come to pass there in these days . . . Concerning Jesus of Nazareth . . .?” (Luke 24:18-19) They then told Him of all that had transpired.

He took that opportunity to open the Scriptures to them: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:27) He doubtless pointed out to them how the prophecies foretold the necessity that Messiah should thus suffer in order to enter into His glory, in order that His Kingdom might come, in order that mankind might be blessed, in order that an elect Church might be gathered to be associated with Him in the blessing of the world.

After being with Him for probably several hours, they approached their destination and they prevailed upon Him to stay and take the evening meal with them. It was then in the breaking of bread that their eyes were opened and they recognized Him. Something about His words or about His manner of giving thanks told them at once that this was their Lord. He then immediately vanished.

“A SPIRIT HATH NOT FLESH AND BONES”

The two disciples then returned to Jerusalem and joined the others who were meeting behind closed doors in fear of the Jews. As they discussed all that had happened, Jesus appeared suddenly in their midst. They were astounded and afraid. How could anyone enter the room while the doors were closed? Surely the being before them must be a spirit. The Master stilled their fears saying, “Peace be unto you.” They were still terrified and He soothed them: “Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:36-39) They were then filled with joy as they realized the truth.

All who realize this great fact of our Lord’s resurrection from the dead, all who have any concept whatever of its importance in the divine plan for our salvation, are likewise filled with joy.

Some may think that Jesus contradicted the thought that He was a spirit when He said that a spirit does not have flesh and bones, but the two thoughts are in harmony. They were not seeing the spirit Jesus, they were merely seeing the flesh and bones which the spirit Jesus assumed for the purpose of conversing with them, just as the angels assumed flesh and bone bodies when they made certain communications as recorded in the Old Testament Scriptures. He did not say that a spirit does not have flesh and bones as I have, but rather as you see me have.

The spirit Jesus manifested Himself to them through the flesh and bones and clothing. He knew if they could but realize that they were looking at flesh and bones they would be calmer and less afraid. Jesus would then be better able to instruct them about His resurrection and to give them lessons preparing them for their future work as His representatives in the world when He was gone. This was the object of His various manifestations during those forty days.

There were about eleven such manifestations and they were very brief. On two occasions they saw Him in a body of flesh resembling the one He had when crucified. This helped them also to grasp the reality of the resurrection and accept that He was no longer dead. The fact that He appeared in different bodily forms proved to them conclusively that none of these forms was His own proper one.

Doubtless it was for this same reason that He remained forty days, manifesting Himself only occasionally, yet invisible to them the remainder of that period. Although they were gradually learning not to expect Him again in the flesh, they nevertheless began to realize that He was always present with them and watched over them. They were thus better able to understand that He could leave them and yet still be present with them and have guardianship of all their interests. He was sending them forth as His special representatives in the world as His words indicated, “Peace be unto you: as my Father hath sent me, even so send I you.” (John 20:21) Jesus Christ was the Father’s representative; His followers are the special representatives of their Lord and Head and through Him and in Him they are representatives also of the Father.

WHY THE DIFFERENT FORMS?

We may be sure that there was some good and wise purpose served by the Lord’s actions when He appeared in various forms and later vanished. We may be sure that nothing was done without a purpose, especially at such a critical time. It is for us to reverently examine the matter and note the purpose of such manifestations. We accept them to be as follows:

First, our Lord’s appearances served to convince the disciples that He was no longer the fleshly Jesus they had known for several years. They would be convinced that although He was put to death in the flesh, He was quickened in the spirit, and that henceforth He was a spirit being. They knew about angels – Mary herself had seen two in the sepulcher. They knew that angels could appear and disappear; they knew that angels could assume human form and flesh; they knew from the record that angels had appeared to Abraham and had eaten a meal with him, and that Abraham did not know that they were angels until subsequently.

Secondly, our Lord’s appearances showed His disciples that not only was He no longer dead, but that now He could go and come like the angels; He could appear and disappear; He could manifest Himself in the flesh or be present without flesh; He could create clothing as well as flesh, yet none of the clothing and none of the flesh were the same as they had seen in previous contacts. The soldiers still had Jesus’ clothing and no one knew where His flesh was. They learned what we know: Jesus was not raised in the flesh. We know also that the elements of the fleshly body are not at all necessary to God for the creation of a spirit body.

How appropriate it was that our Lord thus illustrated in His own person the very lesson He had given Nicodemus: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. . . . The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:6, 8)

“YE SHALL BE WITNESSES UNTO ME”

The disciples, however, would not be fully able to appreciate this lesson until after Pentecost, when the Holy Spirit was poured out. Prior to Pentecost, only Jesus alone had ever received the Holy Spirit in the sense of a begetting, although the Prophets had received it in the sense that it worked in them and through them. This is in harmony with the statement elsewhere made, that “the Spirit was not yet given; because Jesus was not yet glorified.” (John 7:39, ASV)

In other words, God could not communicate His spirit to any until after the merit of Christ’s sacrifice had been appropriated to them. This was done after the Lord ascended up on high, there to appear in the presence of God on behalf of the Church. The Holy Spirit was then immediately poured out in Pentecostal power and blessing.

Although the disciples had not yet received the Holy Spirit, the Lord wanted them to know the blessing that was to come to them: “But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth.” (Acts 1:8, ASV) He wanted them to understand that the Holy Spirit would not be a person, but the Father’s spirit and His own spirit – the breath or spirit of God, the breath or spirit of Jesus, the spirit of truth, the spirit of holiness, the spirit of a sound mind. He illustrated this thought thus: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit.” (John 20:22, ASV)

Our Lord declared to the Apostles that they might forgive or not forgive sins: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (John 20:23) This does not imply the Catholic belief that a priest may remit sins through the sacrifice of the mass. Rather, the thought is that under the guidance of the Holy Spirit the Apostles in particular, and to a lesser extent all of His followers, would be able to know the terms and conditions on which sins would or would not be forgiven by the Lord.

Every true child of God, when brought into contact with penitent sinners, should render them assistance by showing them the terms by which their sins may be forgiven by the Lord. If anyone displays heart repentance, the desire to make restitution to the extent of ability, faith in Christ and the desire to walk in His ways, we may assure him that his sins are forgiven. It is not that we have the power to forgive sins; but if we know the Master and know His mind, we can speak for Him as His mouthpiece, declaring the terms of reconciliation. Whoever knows about his own sins, should also know how to direct and assist others about their sins.

(Based on Reprint 3563.)

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