THE IDEA of survival beyond death is common to many of the world's living religions. Even a casual reading in the field of comparative religion will indicate that this is true. Such casual reading will indicate, too, that the variations on that theme are numerous. The ideas of future survival range all the way from the mystical reabsorption into the Infinite of philosophic Hinduism to the Mohammedan's belief in a sensuous existence in the garden of Allah, where men will be married to "large-eyed maids" and shall drink of a flowing wine which will cause neither headaches nor dimmed wits. Between these extreme are found manifold views of the nature of life after death.
Because of this variety of ideas it is necessary to preface the present study with a definition of the word "resurrection." The English word is derived directly from the Latin resurrectio, The Greek noun "to stand" or "to cause to stand," plus the preposition "up" or "again." The noun, then, means a state of standing up or a state of standing again, i.e.,, re-standing. The English verb "rise" or "raise" may be used, "to rise up" or "to be raised up."
In New Testament usage, wherever the word relates to the body, it means the raising up of the body, the return of the body from the clutches of death. Any view of future survival which leaves out this restoration of the body from death back to life cannot be spoken of as a resurrection in the New Testament meaning of the term. Such views may describe a condition of life beyond death, but they are not in line with the New Testament connotation of resurrection. In the present study, then, the term ''resurrection'' is used to mean the raising up of the body so that it is released from the powers of death and made to live, to stand up again. The quality of this body life will be part of the discussion. It should ne noted in the beginning, however, that the New Testament doctrine of the resurrection is not a doctrine of mere resuscitation, i.e., a restoration to the physical functions of this life such as was experienced by Lazarus, the daughter of Jairus, the son of the widow at Nain, etc. That it is far from that will become evident in the discussion.
The doctrine of the resurrection was much discussed in the day of Jesus and the apostles. Some reflections of its importance are to be found in the Old Testament. There was a marked development of man's understanding of the resurrection during the intertestamental period as the circumstances of life turned the minds of men from national welfare and existence to individual welfare and existence in relationship to God, i.e., to personal destiny rather than national destiny.
It is in the New Testament that the doctrine is stated in climatic form. Reflections of belief in the life of the body after death are seen in the view that Jesus was John the Baptist made alive again (Mark 6:16; Matt.14:2; Luke 9:7). This, however, is a very distorted view which is more in line with resuscitation or even transmigration. A better statement of belief in the resurrection is that voiced by Martha when, on the occasion of her brother's death, she said, "I know that he will rise again in the resurrection at the last day" (John 11:24). The doctrine was a favorite point of debate between the Pharisees, who accepted it, and the Sadducees, who rejected it. Their disputes are frequently mentioned in the New Testament.
The Resurrection of Jesus
Logically the New Testament doctrine of the resurrection must be presented in two phases-the resurrection of Jesus and the resurrection of others. Paul and his contemporaries who were interpreters of the Christian religion based their doctrine of the resurrection on the resurrection of Jesus; whatever he experienced in being raised from the death in God's time and purpose will happen to others. The present study will follow that development.
JESUS' PREDICTION- Jesus predicted his own resurrection. This is the first evidence of the doctrine in New Testament records. Jesus knew that death at the hands of his enemies awaited him in Jerusalem. He knew, too, that death could not hold him be cause it had no rightful claim on him; victorious over death, he would be raised from the grave. This assurance is reflected in many passages.
In Matthew 12:39-40; 16:4; and Luke 11:29 the "sign of Jonah" was offered to the scribes and Pharisees. Jesus said that as Jonah was in the belly of the whale three days and nights so would the Son of man be in the heart of the earth for a like period. This reference to his resurrection is an indication that in Jesus' thinking it was to be the greatest "sign" of his being what he claimed to be-the Anointed One of God.
In Mark 8:31; Matthew 16:21; and Luke 9:22 Jesus announced that he would be killed but raised up on the third day. The same prediction of his resurrection on the third day is recorded in Mark 9:31; Matthew 17:23; 20:19; and Luke 18:33. Mark indicates by the use of the imperfect tense (9:31) that Jesus taught the disciples repeatedly that he would die but that he would be raised on the third day. Similarly in John 2:19 Jesus referred to his resurrection in the statement, "Destroy this temple, and in three days I will raise it up."
In Mark 9:9 and Matthew 17:9 Jesus told the disciples not to report the transfiguration until after his resurrection. In Matthew 26:32 he instructed his disciples that after his resurrection he would meet them in Galilee. In John 16:16 he said, "A little while and you will see me no more; again a little while and you will see me." He was speaking of his separation from them by death and his restoration to them by the resurrection.
Such abundance of references reveals that Jesus predicted his resurrection, that it was much in his mind, and that it was of the utmost importance in his role as the suffering servant Messiah.
Thank you..
See You, Other Time!
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