Resurrection and the Second Coming of Christ

1.0 INTRODUCTION
The concept of the resurrection of the dead at the Second Coming of
Christ has been one of the most challenging issues in Christendom.
Likewise the issue of resurrection has been and is one of the
fundamental tenets of Christianity. The resurrection and the hope of
eternal life in glory have been one of the primary motivating force in
bringing people to Christ and serving God. Its analysis and
understanding are therefore critical for the Christian Believer for
knowledge and defence of faith, in a world in which lines are divided
along religious ideologies. It is against this background, that this paper
will be seeking to explore the issue of the resurrection with focus on
the New Testament teachings. The foundation for this review will
however commence with an exploration of Old Testament doctrine. In
examining the associated eschatological issues the paper will also
explore the nature and purpose of the resurrection body and its
implication for people today.

2.0 OLD TESTAMENT DOCTRINE

In Israelite religion individuals lived their lives under law, in faith,
seeking direction and protection of Yahweh. Households were managed
with the promise and law of Yahweh closely in view (Dt. 6:4-15).
Promises that related to the future were applied generally to the
descendants of the righteous or to the corporate destiny of the
Israelite nation. Speculation therefore towards the realm of the dead
was suppressed consequent on the profound emphasis on Yahweh as
God of life. The occasional Old Testament references to offerings made
to the dead (Dt.26:14) and to oracular consultation of the dead (I
Sam. 28:3-19) are entirely negative.
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2.1 Sheol
The hope of Old Testament peoples for resurrection after death began
with a belief in Sheol. It is clear that in the Old Testament human
existence does not end with death but that a person continues to exist
in the netherworld. George Eldon Ladd affirms that people continue to
exist as “shades.”1 Sheol is therefore depicted as a place beneath
(Ps.86:13, Prov.15:24) where the shades are gathered. There is
silence (Ps.115:17) in Sheol which represents darkness (Job10:22)
and where the dying is received (Isa. 14:9-10). Ladd postulated
therefore that “death in the Old Testament does not terminate human
existence.”2 S.D.F Salmond concurred that “the idea of extinction is
foreign to the Old Testament.”3 Peter Lewis in elaborating a passage
in Job affirmed that “however reduced by death his life might become,
a man remained individually and recognizably himself” (Job 19:25-27).
The background to the Old Testament teachings on resurrection
emanated from the lessons the Israelites learned by prophetic speech
and prophetic silence about the seriousness of sin, the true nature of
death and its full horror as the divine curse upon sin (Genesis 2:15-17.
3:19). As the love of God became engraved upon the nation’s heart
they were taught the personal implications of an undying love and an
indestructible covenant (Ps. 16:10-11; 49:15, 73:24). The sojourn of
the Israelites in Egypt exposed them to a sophisticated religious
system which was lavish in its attention to the after life.

1 weak shadowy continuations of the living who have now lost their vitality and
strength.”
2 George Ladd A Theology of the New Testament p194
3 Peter Lewis The Glory of Christ p 434
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2.2 Spiritual and Physical Elements

The Hebrews used the term flesh and soul interchangeably to denote
the whole of man. They did not think of a soul in body but of man as a
bodily being who was a soul. Moreover, the Hebrews “did not speculate
about the soul as being intrinsically indestructible and consequently
immortal as did the Greeks.”4 In Judaism, there was no orthodox
eschatology although its literature reflected a multiplicity of views
thereon. Although resurrection was denied by the Sadducees the
concept became a standard belief of the Jews.

At a later stage of the development of Old Testament prophecy, the

hope of national renewal becomes a fully eschatological hope
associated with The Day of The Lord, when the Lord will wreak
vengeance upon the idolatrous world and vindicate His people. In
Isaiah 26:19 the prophet contrasted the shades of departed idolaters
who have passed out of memory with the dead of chastened Israel,
who “shall live, their bodies shall rise” This passage refers to the
resurrection of individuals and began the association of resurrection
with right worship.
In the Old Testament, the belief in resurrection is expressed in the
hope that the
Lord “will not leave my soul in hell” (Ps.16:10).

The undisputed reference to a final resurrection of individuals in the

eschatological revival of the nation is in Daniel. Here “the ultimate
vindication and full salvation of God’s people is assured in a strong and
4 Peter Lewis The Glory of Christ p 436
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clear promise” (Lewis, 1997 p 437) that “many of them that sleep in
the dust of the earth shall awake” (Daniel 12:2).

3.0 NEW TESTAMENT DOCTRINE

3.1 Jesus and the Resurrection
Jesus’ preaching as recorded by the Gospel writers presupposes a
doctrine of resurrection. Jesus in response to a question (Mk.12:18-
23) posed by the Sadducees indicated in no uncertain terms 5 that
there shall indeed be a resurrection. Jesus in refuting the Sadducees
also asserted that the life of the resurrection will be a different kind of
life (Mk.12:25) which will obviate the need for marriages. Ladd asserts
that life in the resurrection is undying and therefore no longer needs
the function of male and female. Ladd affirms that “human beings will
not become angels but will be like angels in that they no longer die” 6
(Mk 12:25).
The teaching of Jesus also indicates a full resurrection of the righteous
to bliss and of the wicked to torment (Mt 8:11, Lk. 13:28). Jesus also
propounds the idea of a final judgement which implies the resurrection
of all people from all nations (Mt. 25:31-46). Furthermore, Jesus’
discourses in John manifest Him, the Son of man,
as agent in resurrection who bestows upon His people the life given
Him by the Father (Jn. 6:53-58). Moreover, Jesus Himself is the
resurrection and the life (Jn. 11:24-26). His miraculous acts of raising
the dead demonstrated the power of life in Him and the power of the
resurrection.

5 Mk. 12:18 “when they shall rise from the dead....”

6 George Ladd A Theology of the New Testament p195 and Mark 12:25
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2 Apostolic Teaching on the Resurrection

The Hebrew religion was the origin for the New Testament views on
resurrection. The Apostolic teachings can be analyzed as Non-Pauline
or Pauline.
a) Non-Pauline
In Hebrews the resurrection of the dead is considered to be one of the
basic doctrines for the new convert. 7 The author views Abraham’s
willingness to sacrifice Isaac as an act of faith resting on Abraham’s
belief in God’s power to raise the dead (Hebrews 11:19). In I Peter
there are passages that refer to an intermediate state during which
moral progress may take place (I Peter 3:19, 4:5-6). Likewise,
Revelation speaks mysteriously of the “first resurrection (Rev. 20:5)
that precedes the final resurrection and the blessings and punishment
that will be ruled to the resurrected in accordance with their works and
whether or not they had died in Christ.
b) Pauline
In portraying resurrection as a future event, Paul contrasted the lowly,
crucified existence of Christians in the present age with the glory that
will be bestowed upon them in the second coming of Christ (Phil 3:2).
In I Corinthians 15, the apostle Paul sustained the discussion on
resurrection. Paul contends that if there is no resurrection of the dead,
not even Christ has been raised (I Cor15-12-13). This would certainly
suggest that all our hopes of forgiveness, eternal life and justification
(Romans 4:25) would have also perished. Berkouwer lends supports to
this argument by noting that with the denial of the resurrection from
the dead the meaning of life becomes illusory.8 Paul contends that

7Hebrews 6:2
8 Peter Lewis The Glory of Christ p 440
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Christ’s resurrection is the first fruits of those who have fallen asleep (I
Corinthians 15:20) suggesting that His resurrection begins the process
that will end with the resurrection and glorification of all believers. Paul
also speaks eloquently about the resurrection of the dead at the
second coming of our Lord Jesus Christ in I Thessalonians 4:13-18.
I Thessalonians 4:13-18

13
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.

14
For if we believe that Jesus died and rose again, even so them also
which sleep in Jesus will God bring with him.

15
For this we say unto you by the word of the Lord, that we which are
alive and remain unto the coming of the Lord shall not prevent them
which are asleep.

16
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:

17
Then we 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.

18
Wherefore comfort one another with these words.

Important Points to Note

a. there are some things concerning those especially who die in the

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Lord that we need not, and ought not, to be ignorant of; and, if
these things be really understood and duly considered, they will
be sufficient to allay our sorrow concerning them.

b. Christians, who have a most sure hope, the hope of eternal life
after this, which God who cannot lie hath promised us, should
moderate all our joys and our sorrows on account of any worldly
thing. This hope is more than enough to balance all our grief
upon account of any of the sufferings of the present time.

c. They are asleep. They have fallen asleep in Christ. Death does
not annihilate them. It is but a sleep to them. It is their rest, and
undisturbed rest. They have retired out of this troublesome
world, to rest from all their labours and sorrows, and they sleep
in Jesus.

d. They then are with God, and are better where they are than
when they were here; and when God comes he will bring them
with him.
e. Christ resurrection is a full confirmation of all that is said in the
gospel, or by the word of the Lord, which has brought life and
immortality to light.
f. This the apostle informs the Thessalonians of by the word of the
Lord by divine revelation from the Lord Jesus; for though the
resurrection of the dead, and a future state of blessedness, were
part of the creed of the Old Testament saints, yet they are much
more clearly revealed in and by the gospel.
g. The glorious appearance of this great Redeemer and Judge will
be proclaimed and ushered in by the trump of God. For the
trumpet shall sound, and this will awaken those that sleep in the

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dust of the earth, and will summon all the world to appear.
h. The dead in Christ shall rise first before those who are found
alive at Christ's coming shall be changed.
i. Those that shall be found alive will then be changed. They shall
be caught up together with them in the clouds, to meet the Lord
in the air. At, or immediately before, this rapture into the clouds,
those who are alive will undergo a mighty change, which will be
equivalent to dying. This change is so mysterious that we cannot
comprehend it: we know little or nothing of it. Only, in the
general, this mortal must put on immortality, and these bodies
will be made fit to inherit the

4.0 THE NATURE OF THE RESURRECTION BODY

There is also the issue as to what form the resurrected body will take.
Lewis notes that the body “is mystically united to the incarnate Son (I
Corinthians 6:1) and will one day be glorified with Him in resurrection
and exaltation like His (I Corinthians 6:14-15).” Paul utilized the seed
analogy (I Corinthians 15:35-44) to indicate that there is continuity
between the present body and the resurrection body which is raised
and transformed ‘imperishable’ (verse 42), ‘in glory’ and ‘in power’
(verse 43). The transformed body is however ‘spiritual’9 (verse 44).
Peter Lewis points out that although dominated by the Spirit which
enlivens it, the resurrection body “will be a physical reality (Romans
8:11)”10 The resurrection body therefore should not be viewed as the
resuscitation of dead corpses but as a mortal body radically renewed,

9‘Spiritual’ (pneumatikon) denotes an entirely different substance from ‘natural’

(psychikon)
10 Peter Lewis The Glory of Christ p 441
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transformed and incorruptible (I Corinthians 15:42-44).

5.0 PURPOSE OF THE RESURRECTION

The resurrection of the dead shall be done in two stages. Those that
die in Christ shall be raised at the beginning of the millennium at
Christ second coming (I Thessalonians 4:16) while the rest of the dead
will be raised when the thousand years reign of Christ is ended
(Revelation 20:5). John Wolvoord in support of this position asserts
that “the resurrection of righteous Israel takes place when Christ
comes to establish His millennial kingdom.”11 Ladd declared that “no
judgment had been mentioned in connection with the first
resurrection”12 however the dead now stand before the great white
throne of God to be judged according to their works (Romans2:6-11)
and their relationship with Jesus Christ. It is this judgement that will
determine whether one inherits the kingdom of God or whether one is
cast into the lake of fire (Revelation 20:14-15).

6.0 CONCLUSION
The issue of the resurrection of the human body and its destiny has
lain at the root of Christian concerns for several centuries. The

11John Wolvoord, The Resurrection at the Second Advent, 1957

12 George Ladd, A Theology of the New Testament p 679
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apostolic teaching as a whole on the resurrection of the dead

represents a significant development and continuity of concepts
recorded in Old Testament faith which highlights the relation of
Yahweh, the giver of life, to the shades in Sheol. God has power over
Hades, hence Hades must give up its dead before the power of God.
Old Testament teachings suggest a corporate resurrection for all
human beings in which just recompense is paid to all the righteous and
to all wicked (Daniel 12:2). On the other hand in the New Testament
Jesus concurs with the Old Testament position by speaking to a
resurrection of life and a resurrection of judgement (Mt. 8:11). It is
the Apostle Paul however that dealt fully with the issue of resurrection.
13
He speaks vividly of the timing of the resurrection the nature of the
resurrection and links the resurrection of believers to that of Christ
who is regarded as the first fruits. The resurrection of the dead will
result in a transformation of mortal bodies to one radically renewed as
incorruptible and spiritual. There is no doubt therefore, that the New
Testament has shown that the resurrection of people is an assured
eschatological event for which we can all prepare by living a life
characterized by holiness and righteousness in Christ Jesus.

13 See I Thessalonians 4:17

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