The doctrine of the resurrection of the body, is one held by almost all Christians in a general manner. And this very circumstance, while it has tended to show the faith of God's Elect in all ages, has deprived the doctrine of its power as animating under present suffering, with the prospect of life and glory, and causing everything now before us to be stamped with vanity and death. The Scriptural statement of this doctrine, as the Believer's proper hope, is very definite; and it is here proposed to set it forth, to show how very harmonious are the Scriptural testimonies to the First resurrection. But first let us briefly notice the importance of the doctrine in connection with others. It is important, because of its immediate connection with the person and the work of the Lord Jesus Christ. From Him, in His person and work, all doctrine flows. If doctrine be separated from Him, it becomes a mere intellectual scheme, as little comforting as it is practical. But the doctrines of grace so blessedly center in Him, that the infringing of one necessarily invalidates others. It is thus that the Apostle, in meeting those that denied the resurrection of the body, proves such a denial to be an entire subversion of faith. "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 (1 Cor. 15:12-1412Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13But if there be no resurrection of the dead, then is Christ not risen: 14And if Christ be not risen, then is our preaching vain, and your faith is also vain. (1 Corinthians 15:12‑14))." There is, therefore, in the resurrection, the connecting link between our Faith and Hope. There were two great truths involved in the resurrection of Christ: -1st, the complete justification of the Church {believers}; and secondly, the transfer of every hope of blessing away from the first Adam to the second; from him who was of the earth, earthy, to Him who is the Lord from heaven. -"For," says the Apostle, "if Christ be not raised, your faith is vain, ye are yet in your sins (v. 17). "He was delivered for (because of) our offenses, and was raised again for (because of) our justification (Rom. 4:2525Who was delivered for our offences, and was raised again for our justification. (Romans 4:25))." The resurrection of Christ is, in this passage, stated to be the consequence, not the cause of the justification of the Church. It was because He had borne our sins in His own body, on the tree, and there been made a curse for us, because He Himself had met the righteous wrath of a holy God, because God had condemned sin in the flesh, that therefore He was raised up by the glory of the Father to show the complete putting away of sin. Hence the deep importance of those words, "Lo! I come to do thy will O God: by the which will we are sanctified, through the offering of the body of Jesus Christ once for all (Heb. 10:1010By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Hebrews 10:10))." "Ye also are become dead to the law by the body of Christ, that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit to God (Rom. 7:44Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:4))." The resurrection of Christ was God's own vindication of his righteous cause -was His declaration that He was that which He claimed to be, even his Son. When He gave His back to the sinkers, and His cheek to them that plucked off the hair, he could say, "He is near that justifieth me." But it was likewise God's own vindication of the Church {of believers}: "Who shall lay anything to the charge of God's elect? it is God that justifieth. Who is he that condemneth? it is Christ that died, yea, rather that is risen again." And in another passage we have the double vindication of Christ and His Church, "And to wait for His Son from heaven, whom He raised from the dead; even Jesus, which delivered us from the wrath to come (1 Thess. 1:1010And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:10))." He was raised because we were justified; or, if Christ be not raised, our faith is vain, we are yet in our sins.
Moreover, the first resurrection (Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4)) includes all the saints from Adam down, including the tribulation martyrs. "First" is in contrast to the other resurrection -of the rest of the dead -that one occurs for the great white throne judgment. "The resurrection of the just" denotes the class of persons who form the first resurrection; "the resurrection of the unjust denotes the other class of persons. "The resurrection of life" denotes the character of those who are part of the first resurrection; "the resurrection of judgment" denotes the character of the others. The first resurrection is not a point in time; it is a class of persons. It occurs in some stages, Christ being the firstfruits of the resurrection, that having taken place already. The next stage of it will occur at the time of the rapture -and the OT saints will be resurrected then (Heb. 11:4040God having provided some better thing for us, that they without us should not be made perfect. (Hebrews 11:40)), as will "the dead in Christ," but the OT saints will not therefore be part of the church. Hebrews was the proper Scripture to speak of the OT worthies; 1 Thessalonians was the proper place to speak of the dead in Christ. The OT worthies were not "in Christ."; nor will tribulation-period martyrs who will be in the first resurrection be "in Christ." 'The resurrection of the church' is not an accurate expression, for when Christ comes for us, the dead in Christ will be resurrected, but not the living, who shall be changed. However, the consequence of all this is that each shall have a body like Christ's body of glory (Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21)). This very brief summary has been detailed elsewhere.)
But the other truth involved in the resurrection is equally important. It stamped death on man's hope of blessing in this life, or in the flesh. "If in this life only we have hope in Christ, we are of all men most miserable." It is in Him as the Head of a new creation, in Him as the second Adam, that we have hope. -Old things pass away, all things become new. Corruption,dishonor, weakness, are now known and felt to be the portion of the Adam body. -Incorruption, glory, and power, that of the Christ body. The Believer has an earnest of resurrection glory in the quickening power already put forth in his soul. He confesses himself a pilgrim and stranger here {1 Pet. XXX}, because a child of this glorious hope; that as the first-born from the dead has already risen into glory, so those whom God foreknew, He did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren -the Church of the first-born (Heirs) are to be brought into like glory. But, says the Apostle again, if there be not this blessed hope, if the dead rise not, why then make the best of the Adam life, seek enjoyment for the Adam body, eat and drink, for tomorrow we die. Be not deceived; this is a holy doctrine, one that purifies the soul. It might appear to one who treated the subject superficially and saw nothing of the harmony of God's truth, that the hope of the separate spirit being in glory when away from the body, would be something more spiritual and of a more purifying effect than the resurrection. But not so: it has not the power to prove the worthlessness of the flesh, neither has it the power against present self-indulgence. "The body is for the Lord, and the Lord for the body; and God hath both raised up the Lord, and will also raise up us by His own power (1 Cor. 6:13, 1413Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14And God hath both raised up the Lord, and will also raise up us by his own power. (1 Corinthians 6:13‑14))." In fact the little real holiness exhibited in the Lord's people, is attributable to this, that they have lost their proper hope, and realize not their present portion as risen with Christ; and therefore look upon the present state as one of possible enjoyment. To this the resurrection says No -it is only as bearing the image of the heavenly Man that we can have blessing. No blessing to be had in the place of death, no good to be found in the flesh. Hence Jesus and the resurrection, was the sum and substance of the gospel preached by the Apostles. It was this that provoked the enmity of the sensual Sadducee, and the mocking of the intellectual Athenian. -Both could see in the resurrection the vanity asserted both of man's pleasure and man's wisdom; both, therefore, were equally set against it. And when the Apostles preached through Jesus, the resurrection from the dead, no wonder that the Sadducees were grieved; they felt the force of that word, "Jesus of Nazareth, whom ye crucified, whom God raised from the dead." It did place them in such an awful position -it so completely showed their contrariety to God, that well might they threaten them "that they henceforth should speak to no man in this name." And so at Athens, the most polished and intellectual people, when told that they had been ignorant of God, and that now God commanded all men every where to repent, because He had raised one Man from the dead, to judge the world in righteousness. What was this but to disprove the world's blessing under man's wisdom? -Full well therefore did they mock. Now this holy, soul purifying, and at the same time soul-sustaining doctrine, Satan has contrived to blunt; so that the doctrine is held by most Christians as a powerless theory. It has not been consistent with the craft of Satan to deny this doctrine, but to generalize it; and to prevent the Believer rejoicing in it as his hope, or resting on the resurrection of Christ as his security. All general statements are wanting in power: it is therefore held that there will be one simultaneous rising of all the dead, and the judgment follows. Now this vague statement places the Lord's people on quite a wrong ground; it makes resurrection only desirable because we must die, instead of being that which makes us to triumph over death. It connects it with the feeling of fear instead of joyful hope. It does not make us feel what that word means, "Mortality," this "Mortal" as a state and condition which it would be our wonderful gain to exchange for its opposite "Life" (2 Cor. 5). We call this "Life"; which in the proper view of the resurrection we ought to call and feel to be "a body of death." And this vague statement has tended also to lead Believers away from a full apprehension of the completeness of the Church's justification, proved by the resurrection of Christ -"that they have died to sin, and that their portion is to reckon themselves alive unto God, through Jesus Christ our Lord."
The first resurrection is mentioned by name only in the 20th ch. of Revelation:—"I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands: and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection." Now in examining this Scripture, let us first show that its only meaning necessarily must be, that which is stated, the First resurrection; secondly, its harmony with other statements of the resurrection; thirdly, its connection with other facts stated in Scripture; and lastly, its deep practical importance as the Christian's hope.
It has been asserted, that as this book consists of symbolical representations, this cannot mean a real resurrection; but must be taken figuratively. Now it is quite admitted that this book abounds in symbols, which are not to be taken literally. But then we frequently meet with the explanation of the symbols in the book itself. For example, there is in the first chapter, a vision of seven candlesticks and seven stars in the hand of the Son of Man; but these are explained to be the seven Churches and the seven Angels of the Churches; this interpretation is to be taken literally. So again we are told that the golden vials full of odors, (ch. 6) represent the prayers of saints; and (ch. 19:8) that the fine linen in which the Church is clothed, is the "righteousness of saints." ea in the passage before us, we have first a vision, "I saw thrones" &c. and then the interpretation of the vision -"This is the first resurrection"; or, "this is the resurrection the first." So that we are obliged by all consistency of interpretation, to take the vision of the thrones as meaning a real resurrection, and described as being the first resurrection; and the rest of the dead, as meaning those that do not partake of the first resurrection. We cannot depart from this interpretation without giving up all the previous information that we have from the explanation given of symbols by God Himself. For we might as well dispute that the candlesticks meant Churches, as that the thrones, &c. meant a resurrection. It has been indeed hastily asserted, that it is not consistent to interpret this vision of a resurrection, and the remarkable vision of the dry bones (Ezek. 37) figuratively. But here is the difference; -In Rev. 20 the vision is "the thrones," and the interpretation, "the first resurrection." In Ezekiel on the contrary, the dry bones shaking, coming bone to his bone, and the sinews and flesh coming upon them and the skin covering them, is the vision; but it was not intended to convey the truth of a real resurrection, for the Lord Himself explained what He meant by it (v. 11). "Then he said unto me, Son of Man these bones are the whole house of Israel; behold they say, our bones are dried and our hope is lost, we are cut off for our parts." It is not because I interpret this Scripture figuratively, which frequently means setting our imagination to find out a meaning for God's word, that I say it means the restoration of Israel to their own land and not the resurrection of the body, but because I am forced so to interpret it, since God has explained what he meant by the vision. And I can with equal confidence say the vision of the throne and the souls slain for the testimony of Jesus, which John saw is a real resurrection peculiar to those who have part in it, and that the vision of the dry bones which Ezekiel saw, is the restoration of Israel; because I have the authority of the same interpreter, God Himself. It is only easier for us to receive God's explanation in Ezekiel, because our minds are not so much preoccupied with the time and order of Israel's restoration, but having been taught by the tradition of man the doctrine of a general resurrection, at the end of time, we hesitate at receiving God's own interpretation of a vision, as pointing to a First Resurrection one thousand years before another more general one. And not only so, but we are apt to think that this doctrine does not harmonize with the other statements made by the Lord and His Apostles, concerning the resurrection of the dead. Let us therefore in the second place, examine other Scriptures bearing on the resurrection, to see whether they will support or contradict the doctrine of The Resurrection the First. In Matt. 22:2323The same day came to him the Sadducees, which say that there is no resurrection, and asked him, (Matthew 22:23), Mark 12:1818Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, (Mark 12:18), Luke 20:27, we have our Lord's conversation on the subject of the resurrection with the Sadducees, in the presence of the Scribes and Pharisees. Now let us examine this last passage, as that which enters into the greatest detail on the subject, in connection with the doctrine of the first resurrection. It was after the Lord had displayed His wisdom in escaping from the snare which the chief Priests and Scribes had laid for Him, through those who should feign themselves to be just men, that the Sadducees come to him, "who deny that there is any resurrection." They were a proud and sensual sect, who sought to reduce every doctrine to an absurdity, which taught something the rummer and method of which they could not comprehend. They were great reasoners, opposing the conclusions of their own minds to the authority of God's Word, and ready ever to forget that there was omnipotence to perform that which was written. It was therefore that the Lord showed them the wrongness of their principle, "Ye do err, not knowing the Scriptures, nor the power of God." This is in fact at the bottom of all error; men have accustomed themselves to receive as truth, not what is writ-ten, but the doctrines of men. But while the Lord had to meet the errors of the Sadducees; he had at the same time to rescue the truth from those who held it in unrighteousness. The Pharisees held the doctrine of the resurrection, the Sadducees denied there was any. But the doctrine with the Pharisees was not the doctrine as a lively hope, it was held vaguely and generally, and not as it ought to have been, the great promise of God made unto the fathers (Acts 26:66And now I stand and am judged for the hope of the promise made of God unto our fathers: (Acts 26:6)). It therefore had lost all its moral power, because it had lost its distinctness. As received by the fathers, it acted so powerfully on them as to make them confess themselves pilgrims and strangers; as held by the Pharisees in a general manner, it had no power, leaving them formal, covetous, and worldly; just as the general doctrine does professing Christians now. It was therefore the Lord's wisdom not only to assert the doctrine in opposition to those who denied it, but to rescue it from the abuse in which it had been held, by stating its specialty. The case supposed of the Sadducees was equally crafty as that put by the Pharisees, in respect of the tribute money. They thought He must have denied the doctrine altogether in answering their question, or else set up his authority against that of Moses. Most artfully do they begin, "Moses wrote unto us, if any man's brother die, having a wife, and he die without children, that his brother should take his wife and raise up children to his brother. There were therefore seven brethren, &c. Last of all the woman died also. In the resurrection whose wife of them is she, for seven had her to wife? Jesus answering, said unto them, The children of this world, (of this age) marry and are given in marriage: but they which shall be accounted worthy to obtain that world (that age) and THE resurrection from the dead, neither marry nor are given in marriage (Luke 22:28-3528Ye are they which have continued with me in my temptations. 29And I appoint unto you a kingdom, as my Father hath appointed unto me; 30That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 31And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: 32But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. 33And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 34And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. 35And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. (Luke 22:28‑35))." And here let us pause. The resurrection of which the Lord here speaks, cannot be a General Resurrection, because it is limited to those who are accounted worthy. No words can more definitely mark that it is a resurrection of distinctive privilege. -"They which shall be accounted worthy (not all, surely, but only some) to obtain the resurrection of the dead," says the Lord. Blessed and holy is he which hath part in the resurrection the first, says His Apostle. There can be no two statements more corresponding in sense though differing in words. Our Lord implies that there is the resurrection of which all will not be thought worthy to partake. John declares the peculiar privilege of those who have part in the resurrection the first. So far therefore the correspondence is exact; and if our Lord spoke of a real resurrection, so does the Apostle, "Neither can they die any more." This is a remarkable assertion, implying that there will be those raised from the dead, who will again be subject to death. And this fact would have been simply revealed to faith, without our being able at all to ascertain what was the character of that death which is here implied, had we only this Scripture to speak of it. But the Lord has been pleased to clear up this to us, and to show us the death to which some that are raised from their graves are subjected. And the very Scripture which gives us this additional light, is the one we are considering. "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power." "Neither can they die any more," says the Lord. "On such, or over such the second death hath no power," says His Apostle. The words may differ, but the sense is the same; only the Lord is pleased to show us by His Apostle what the second death is to which those who are not partakers of the first resurrection are subjected. "Death and Hell were cast into the lake of fire, this is the second death." Now unless we deny that our Lord in Luke 20. is speaking of the resurrection of the body, we are obliged to interpret this passage which so exactly corresponds with it of the resurrection of the body. Surely it would be a fearful trifling with Scripture to say the Second Death meant anything but punishment, and punishment after a resurrection; and if this be allowed, the expression, the First Resurrection, must mean a real resurrection. The lake of fire is no more figurative than the language of the Lord, "Depart ye cursed into everlasting fire, prepared for the Devil and his angels."
(* In this chapter the Dragon and the Old Serpent are symbols; but they are here explained as relating to one person -"which is the Devil and Satan." We know in this case how detrimental it has been to the truth to confound symbol and explanation together; so that by this very means the personality of Satan is very loosely held by Believers. But the expression Satan and the Devil are strictly explanatory of the symbols the Dragon and the Old Serpent.)
But to proceed: "For they are equal unto the angels, and are the children of God, being the children of the Resurrection." Now this clearly cannot apply to the resurrection of "the unjust," or to the "Resurrection of judgment" (John 5:2929And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:29)). Those who partake of it are not as the angels, neither are they as the children of God. But what are the blessed privileges of God's children? That they shall be conformed to the image of His Son, that He may the first-born among many brethren; that they partake of the glory of Jesus, that unknown as sons of God now, even as Jesus while in the world, when He shall be manifested they shall be manifested with Him in glory (1 John 3). Now as the Son, Jesus, is constituted King and Priest, as it is written, "Yet have I set my King upon my holy bill of Zion; I will declare the decree; the Lord hath said unto me, thou art my Son, this day have I begotten thee (Psa. 2:6, 76Yet have I set my king upon my holy hill of Zion. 7I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. (Psalm 2:6‑7))." And again, "So also Christ glorified not Himself to be made an High Priest, but he that said unto Him, thou art my Son, to day have I begotten thee (Heb. 5:55So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. (Hebrews 5:5))." This is the privilege attached to Sonship, and the same words are expressly applied to the resurrection of Jesus (Acts 13:3333God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. (Acts 13:33)). Our Lord says, they are children of God, being children of the resurrection; the Apostle, "they shall be priests and kings of God and of Christ; and how so but by being sons of God, and if sons, then heirs, heirs of God and joint heirs with Christ." Here again the correspondence in the doctrines is remarkable, though it is rather implied than clearly stated.
But our Lord proceeds -"Now that the dead are raised, even Moses showed at the bush, when he called the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob; for He is not a God of the dead, but of the living, for all live unto Him {Luke 22:37, 3837For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. 38And they said, Lord, behold, here are two swords. And he said unto them, It is enough. (Luke 22:37‑38)}." It may appear at first sight, that however this text might prove that Abraham, Isaac, and Jacob, were still living and not annihilated, that it does not so clearly prove that they must rise from the dead. Nor indeed could it be proved from the doctrine of a general resurrection. The force of the passage depends on the expression, "The God of Abraham." It had pleased Jehovah of His own will to enter into a covenant relation with Abraham, making him many most free and unconditional promises, which were not made good unto Abraham, Isaac, or Jacob. Among these promises was this without any condition whatever -"I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it (Gen. 15)." The fulfillment of this promise depended upon the unchangeableness of Him who said in making it, I am Jehovah; "And He said, whereby shall I know that I shall inherit it?" Then follows the solemnity -"And in the same day, the Lord made a covenant with Abram, saying, unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates." This then was the answer to Abram's inquiry, whereby shall I know that I shall inherit it? "Unto thy seed"; and we know why it was a sufficient answer, because it is testified that the seed was Christ (Gal. 3:1616Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (Galatians 3:16)). And Abram knew it, and "rejoiced to see the day of Christ, and he saw it and was glad." He saw every one of these promises made good, by seeing Christ, in whom all the promises of God are Yea and Amen. Now the effect on the mind of this father, was not to be anxious to have the land then, but in another state, even a resurrection state; when they from "the city which had foundations, whose maker and builder was God," even "a heavenly city"; would inherit it and be made a: blessing to it, as it is written, "Thou shalt be a blessing" (Gen. 12:22And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: (Genesis 12:2)). Let us hear the testimony of Stephen to this, "He gave him none inheritance in it, no not so much as to set his. foot on; yet he promised that he would give it to him for a possession, and to his seed after him." And again, that of Paul -"By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, by faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them and embraced them, and confessed that they were pilgrims and strangers on the earth. But now they desire a better country, that is a heavenly; wherefore God is not ashamed to be called their God, for He hath prepared for them a city." Now this can only mean that the promises they had not received they would receive; but when? even in a resurrection state -even when "many should come from the east and from the west, and should sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven (Matt. 8:1111And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. (Matthew 8:11))." For these all received not the promises, God having provided some better thing for us, that they without us should not be made perfect {Heb. 11:4040God having provided some better thing for us, that they without us should not be made perfect. (Hebrews 11:40)}. Now if we take our Lord's answer to the Sadducees in connection with the promises made to the fathers, we see its conclusiveness as to the doctrine of the resurrection. He was still their God in covenant with them; and as He had never fulfilled the promises unconditionally to them, as their covenant God He would, and that in resurrection, or His faithfulness would be impeached. That He intended to bring them into a far higher glory for the manifestation of His own grace, did not prevent the fulfillment of His purpose in blessing all the earth in Abraham and in his seed. Nor let us forget the Apostle's doctrine, that the law given by Moses did not break God's previous covenant with Abraham. "And this I say, that the covenant that was confirmed before of God in Christ [ειςχριοτον, unto Christ], the law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect (Gal. 3:1717And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Galatians 3:17))." God is still the God of Abraham, still in covenant with Him, and will raise him up, and the fathers to inherit these promises; which however man may have forgotten, He cannot, for by so fulfilling them all shall know that He is Jehovah. Surely therefore the promise which God made unto the fathers, He hath fulfilled in raising up Jesus, as the first fruits of them that slept (Acts 13:3232And we declare unto you glad tidings, how that the promise which was made unto the fathers, (Acts 13:32)). And from these words of our Lord, we are taught God's purpose to bless man in the resurrection, as well as that the resurrection state was that in hope of which the fathers lived. But when we come to apply this statement to the first resurrection, it gives great distinctness to it. Because that our Lord's argument from Jehovah calling Himself the God of Abraham, &c. is this -that the earthly promises made to Abraham, are to be fulfilled to him in the resurrection state. "The meek shall inherit the earth." And what says the Apostle in Rev. 20? they, the partakers of the first resurrection shall reign with Christ a thousand years. And over what shall they reign? over the earth, as it is written, "The Lord shall be king over all the earth (Zech. 14:1010All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses. (Zechariah 14:10));" and again, "We shall reign on or over the earth (Rev. 5:1010And hast made us unto our God kings and priests: and we shall reign on the earth. (Revelation 5:10))." So that this part of our Lord's doctrine of the resurrection, agrees with that of the Apostle concerning the first resurrection; "they shall reign with Him a thousand years." For the promise that he should be the heir of the world ("all things are yours, the world," &c., 1 Cor. 3:2222Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; (1 Corinthians 3:22)), was not to Abraham or to his seed, through the law, but through the righteousness of faith; therefore it is of faith that it might be of grace, to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all, before him whom he believed, even God who quickeneth the dead." "So then they which be of faith, are blessed with faithful Abraham" (Gal. 3:99So then they which be of faith are blessed with faithful Abraham. (Galatians 3:9)). Abraham's blessing is in the resurrection state, when there shall be the blessing of all the earth in Him; the saint's blessing is at the same time, i e in the resurrection the first."
But truth will bear the strictest investigation, and supposed difficulties constantly arise from the insubjection from our minds to the Scriptures, or from our superficial acquaintance with them -"Ye do err, not knowing the Scriptures, neither the power of God." The testimony to the first resurrection has been hastily dismissed by many Christians, as if such a doctrine was quite inconsistent with our Lord's statement on the resurrection (John 5:28, 2928Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:28‑29)). It is but fair therefore to examine this statement in connection with what has previously been said; because if it be proved that this, the strongest ground usually assumed by those who oppose the doctrine of the first resurrection, at least does not contradict, if it does not directly support it, the question may be considered as settled. Let us then transcribe the passage, with its context, that we may fairly judge of its bearing: "Verily, verily, I say unto you, the Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, the same also the Son doeth in like manner. For the Father loveth the Son and showeth Him all things that Himself doeth, and He will show Him greater works than these, that ye may marvel. For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. For neither doth the Father judge any man, but hath committed all judgment to the Son, that all should honor the Son even as they honor the Father; he that honoreth not the Son honoreth not the Father that sent Him. Verily, verily, I say unto you, he that heareth my word and believeth on Him that sent me hath everlasting life, and shall not come into judgment, but is passed from death into life. Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in Himself, so has He given to the Son to have life in Himself, and hath given Him authority to execute judgment also, because He is the Son of Man. Marvel not at this, for the hour is coming in (the) which all that are in the graves shall hear His voice, and shall come forth, they that have done good unto a life resurrection, and they that have done evil unto a judgment resurrection." Now mark the contrasts in this passage. -The Father raiseth the dead and quickeneth them; the Son quickeneth whom He will, and in their several order raises all. He is "the resurrection and the life." It is now the hour of exercising the quickening power, and has been for 1800 years, even from the time that Jesus spoke the words, to this day. But to the Son of Man is given another power, even the right of judgment -of all judgment; and how can this he exercised? even because the Son raises the dead, and that resurrection power is to be put forth at a given period and in distinct order. This authority He exercises not now, but the hour cometh in which He will exercise it; but not simultaneously, any more than the quickening power is now exercised simultaneously. But mark -the resurrection power will be in its order exercised over all that are in the graves; not so the quickening power, that is special and distinctive; "whom He will He quickeneth as Son of God; the dead now hear His voice and live." And they who hear come "not into judgment, but have passed from death to life," and await His further power to a life resurrection. The dead who hear not His voice now unto quickening, will hear it in their graves, and come forth to a judgment resurrection. This is the important and deeply interesting doctrine laid down here. Two powers in Jesus, the one of quickening, and the other of judgment: the one exercised now, the other not yet. Two classes -the one who hear and believe, and the other who hear but believe not. Two ends, to which they are respectively tending -Life and Judgment. If there be a portion which is precious to the Believer, it is this -present life now in the Spirit; and as to mortality in the body, that to be swallowed up of life in the First Resurrection, which is his hope. And if there be a solemn warning to the unbeliever, it is this -still in the sight of God, dead in trespasses and sins; the power of Jesus to be exercised over him, is in a judgment resurrection; all that he has presented before him of God is a fearful looking for of judgment to come, and dead now, has the second death before him. Now if words are capable of conveying distinct ideas to our minds, these words express two resurrections; the question of time does not come in here. There is a resurrection to life, and there is a resurrection to judgment. All do not rise together to be separated after; but they arise as the Apostle states, "Every one in his own order." Now this so far from contradicting the doctrine of a first resurrection. does easily fall under it; and gives both definiteness as to a Christian's hope, by excluding judgment (save as to reward) from the resurrection, and gives solemnity to the warning likewise of a judgment to come by excluding the idea of generality from it, and giving it that definiteness which alone impresses the mind. "He that is unjust let him be unjust still, he that is filthy let him be. filthy still;" his prospect is a judgment resurrection; only to know the resurrection power of Jesus, in order to the second death. The later testimony in the Revelation goes into the question of time, and into more minute detail, and it will be increasingly our wisdom to bring former declarations to this last Revelation of the Lord to His servants, and not to neglect its light, because its plain import runs counter to our preconceived notions. Our Lord says there is a resurrection to life; His Apostle says of those who were presented to his view as having suffered for the testimony of Jesus, "They lived and reigned with Christ a thousand years. This is the first resurrection." Our Lord says there is a resurrection to judgment; His Apostle states the time relative to the other resurrection. The rest of the dead lived not again until the thousand years were finished; and then, describes the character of the judgment, "Whosoever was not found written in the book of life, was cast into the lake of fire -this is the second death."
The same remark will apply to Acts 24:1515And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (Acts 24:15). "And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of just and unjust." Here again there are two distinct resurrections mentioned, but no mention made of the time between them. The resurrection of the just as a distinct resurrection, is mentioned by our Lord, Luke 14:1414And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:14). "Thou shalt be blessed, for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just." "Blessed and holy is he which has part in the first resurrection." Once more; it is made a matter of special promise that those who are given of the Father unto Jesus, shall be raised up at the last day (John 6:39, 40, 5439And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. (John 6:39‑40)
54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. (John 6:54)). This therefore cannot be common to all; in fact we are here deceived by sound. The last day in Scripture, is not associated with the circumstances with which our minds have associated it, who always think in the pride of our hearts that the dispensation of God to us must be the final one. The last day is used relatively -it is the last day of God's long-suffering and the beginning of the day of the Lord. As it is written, "The Angel lifted up his hand to heaven, and sware by Him that liveth forever and ever, that there should be time no longer; or that the time should be no longer but in the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God should be finished, as He declared to His servants the Prophets (Rev. 10:5-75And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 7But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. (Revelation 10:5‑7))." "And the seventh Angel sounded, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever (Rev. 11:15-1815And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, 17Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. 18And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Revelation 11:15‑18))." So that the last day is identical with the day of the Lord; and in the morning of that day the righteous dead shall be raised, as it is written, "Like sheep they (the men of this world) are laid in the grave, death shall feed on them, (they will be subject to the second death) and the upright shall have dominion over them in the morning (Psa. 49:14)." Here then let us leave the question. This investigation of Scripture shows many harmonious and no contradictory statements to the doctrine of the first resurrection. And this is the sum of what has been stated under this head all the Scriptures touching the resurrection may without violence be classified under a first and second resurrection; many of them cannot apply to a general resurrection, and one general simultaneous resurrection is expressly negatived by the statement of Rev. 20. "This is the first resurrection," which it has been before shown is not a symbolical statement, but an explanation of a symbol.
And now thirdly, let us briefly examine this doctrine in connection with other facts stated in Scripture. In considering our Lord's discourse with the Sadducees, Luke 20, we have already shown the resurrection state is exhibited as in relation to an earthly state. And this is a most interesting point. During that period of predicted blessedness, when the earth shall be filled with the knowledge of the Lord as the waters cover the sea, when the burden of the Prophets testimony to a period of physical, moral, and spiritual blessedness, shall be accomplished; when every knee shall bow at the name of Jesus, of things in earth, as now do things in heaven; what relation do the saints who have suffered here with Jesus, whose names are blotted out from man's remembrance, over whom death appears to have triumphed hitherto -what relation shall they bear to this state of things'? shall they be spectators of the Lord's triumph, even as they have been spectacles to men and angels? or shall they remain in the state in which they are now? as yet unclothed upon with their house from heaven? No; the First Resurrection is that which brings them into relation to the earthly state of blessing of which they shall not be only spectators, but actually the administrators. The Lord will confess them in the day that He shall come in the Father's glory and that of the Holy Angels, to be His; and they shall be owned too as His, when He coming from heaven, shall raise them in incorruptible, powerful, glorious, and spiritual bodies; fashioned like unto His own glorious body ("body of glory; Phil. 3:21}. When He shall be manifested as the Son -publicly declared as such, the adopted Sons shall be manifested also. Now there are three Scriptures I would press as to this relation of the risen saints to the earth and its inhabitants, especially the people of Israel in THAT DAY. -The first is 1 Cor. 15, of which no doubt can remain as to its referring to the resurrection of the body; and that all the detail applies exclusively to the resurrection of the dead saints, or change wrought on the living ones, "according to his mighty power, who is able even to subdue (or subject) all things to Himself (Phil. 3)." Now the "all things" here and in 1 Cor. 15:2727For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. (1 Corinthians 15:27), includes all things in the earth, as it written Psa. 8, "Thou madest Him to have dominion over the works of thy hands, thou hast put all things under His feet, all sheep and oxen." This dominion is not yet asserted; "for we see not yet all things put under Him" (Heb. 2:88Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. (Hebrews 2:8)). But it is to be asserted, when the Lord Jesus Himself, to whom the Father hath subjected all things, shall come forth and take His great power and subject them; and shall begin by showing forth His mighty power on His raised and changed saints. The 8th Psalm therefore will not have its accomplishment until "those that are Christ's are raised at the Coming of Christ."
Again; in 1 Cor. 15:5454So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15:54), "So when this corruptible shall have put on in-corruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." Now this saying is written in Isa. 25:88He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. (Isaiah 25:8), "He will swallow up death in victory"; and stands in immediate connection with the destruction of the enemies of Israel, and their deliverance and exaltation; for "In that day shall this song be sung in the land of Judah, we have a strong city, Salvation will God appoint for walls and bulwarks." But more than this, it stands connected with the removal of the moral darkness in which men are now groping:—"And He will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations -He will swallow up death in victory." And this we see at the time {epoch} of the resurrection of the saints. Take another passage, Rom. 8:18-2318For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22For we know that the whole creation groaneth and travaileth in pain together until now. 23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:18‑23), "I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us: for the earnest expectation of the creation waiteth for the manifestation of the Sons of God. For the creation was made subject to vanity not willingly, but by reason of Him who subjected it in hope; because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now; and not only it, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption even the redemption of the body." There is a set time for the deliverance of creation, which fell into bondage when man its lord fell into sin. -That time called the times of refreshing and restitution of all things, (Acts 3:1919Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19)), will not be (as it is here clearly stated) until the manifestation of the Sons of God -i.e., until they are publicly announced as His Sons in their glorious resurrection bodies (1 John 3:1, 21Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:1‑2)). The groaning creation is now waiting for the manifestation of the Sons of God. -The saints, having the Spirit of adoption (i.e., sonship}, are groaning, waiting for the adoption, even the redemption of the body. This text most unequivocally states the deliverance of the creation to be contemporaneous with the resurrection of the saints: that it is clear that there is an earthly state coexistent with the resurrection state. The next text will show us the relation of the resurrection saints to the delivered creation. -It is written, Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5), "For unto the Angels hath He nut put in subjection the world {i.e., age} to come whereof we speak; but one in a certain place testified saying, what is man that thou art mindful of him? thou madest him a little lower than the Angels thou crownedst him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet." Now this is rightfully true of the Son of Man -He is made heir of all things; but His saints are joint-heirs with Christ. -The glory the Father gave Him (as Son of Man) He has given to them. What is the assertion here plainly made, but that the delivered creation shall be under the immediate ministry of the Lord Jesus and His saints? -It is for this that it is now longing; and oh that the saints were longing for it also. "But to which of the Angels said He at any time Sit at my right hand until I make thine enemies thy footstool? are they not all ministering spirits sent forth to minister unto them who shall be heirs of salvation?" This ministry of Angels is from heaven to earth; but it is invisible and hindered, even as it is written, Dan. 10:12, 1312Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. (Daniel 10:12‑13), "Fear not Daniel, for from the first day that thou didst set thine heart to chasten thy heart before thy God, thy words were heard, and I am come for thy words; but the Prince of the kingdom of Persia withstood me one and twenty days." But under the Lord Jesus and His saints, the ministry will be like-wise exercised, from heaven to the earth; but with this difference it shall be visible and unhindered. To those on the earth it is the realization of Jacob's dream -"a ladder set upon the earth, and the top of it reached to heaven; and behold the Angels of God ascending and descending on it (Gen. 28:1212And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. (Genesis 28:12)):" or, as our Lord testified, to show its connection with Himself. "Verily, verily, I say unto you, hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the Son of Man (John 1:5151And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. (John 1:51))." Now we know that the power exercised by the Lamb effectively at this present time is, through the Spirit, invisibly to the world; "for the world seeth Him not neither knoweth Him." The Lamb as it had been slain, as seen by John, had seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And we know also, that His power in controlling the events of the world, and checking Satan, and restraining evil, is secret, and, as we say, providential. This must necessarily be the case in such a dispensation of long-suffering and forbearance as the present is. But the hour is coming when the Lamb exercises direct and visible power on the earth, as He did "in the day of battle" (Zech. 14:33Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. (Zechariah 14:3)). "We give Thee thanks because thou hast taken to Thee thy great power and hast reigned (Rev. 11:1717Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. (Revelation 11:17))." This is the great change, that instead of the world being under the providential government of the Lamb through the invisible ministry of Angels, it will be under the direct and righteous government of the Lord Jesus Christ; who shall "sit as a Priest on His throne," and the risen and glorified saints, as priests unto God, shall be the channel through which blessing comes to the earth -"the heavens shall hear the earth" (Hosea 2:2121And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; (Hosea 2:21)); and as kings unto God, shall exercise direct power over the earth; and that power unhindered, because Satan will be bound, -For it is written, "To him that overcometh I will give power over the nations (Rev. 2:2626And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: (Revelation 2:26))." And what is this, but God's original purpose in the creation of man, as He announced at the beginning -"Let us make man in our image and in our likeness, and let them have dominion." The failure of man must first be fully proved, in order to show that power belongeth to God only; and then is God's purpose realized in the Lord Jesus. Christ and His saints -even in the second Adam, in whose image and likeness His saints are created in true righteousness and holiness (Eph. 4:23, 2423And be renewed in the spirit of your mind; 24And that ye put on the new man, which after God is created in righteousness and true holiness. (Ephesians 4:23‑24)). It is those alone who have been taught their own impotence and know what salvation by the sovereignty of grace meaneth, who can be entrusted with power to use for God's glory and man's blessing. -So that in the very exercise of power they must necessarily ascribe it to its right source -"Thou wast slain and lust redeemed us to God by thy blood out of all nations, &c. and lust made us unto our God kings and priests, and we shall reign on the earth." How many are fondly cherishing the hope of a world's regeneration through the instrumentality of man -how many imagine that the progress of events is tending to such a consummation? Blessed therefore is it to be able to say, WE KNOW whither things are tending, we know that there is a regeneration for the world, but not in man's way but in the way of God's judgments; that all the increase of knowledge, science, and civilization, will be permitted to run its course only to prove its impotence against moral and physical evil, and will issue in a system of decided exclusion of God from the plans of man and thoughts of his heart, and the bringing in of a more corrupt state of things on the earth even than that before the flood; (cp. Rev. 11:1818And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Revelation 11:18), last clause, and Gen. 6:11, 1211The earth also was corrupt before God, and the earth was filled with violence. 12And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. (Genesis 6:11‑12)). and this brings on "the day of wrath and revelation of the righteous judgment of God." And it will not be till after this, when the saints of the Most high (margin, heavenlies. Eph. 6:1818Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:18)), possess the kingdom, which is after the destruction of earthly power or the man of the earth, that this cherished expectation of man will be realized. "Verily I say unto you, that ye which have followed me; in THE REGENERATION, WHEN the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28))." "I saw thrones and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus and for the word of God, and which had not worshipped the Beast, neither his image, neither had received his mark upon their foreheads or in their hands, and they lived and reigned with Christ a thousand years. This is the first Resurrection."
And now fourthly; as to the deep practical importance of this doctrine as the Believers proper, blessed, and glorious hope. It has been already noticed how it connects everything with the person of the Lord Jesus Christ, and that it can alone he held in power by the recognition of the completeness of the Believer's justification, by the offering of the body of Jesus Christ once for all. It is always so blessedly connected in the Scriptures with the work of Christ at His first coming, that the Holy Ghost leads on from one to the other, or in proposing the hope, immediately throws us back on the suffering of Jesus. "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God [Rev. 1:5, 65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6)}." "Looking for that blessed hope and glorious appearing {"appearing of the glory"} of our great God and Savior Jesus Christ, who gave HIMSELF for us {Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13)}."
But we constantly mistake our standing in the present world, by not realizing the resurrection {rather, see Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13)} as our portion. How are Believers not of this world? but because Jesus gave Himself for their sins, to deliver them out of this present evil world, according to the will of God our Father. Because they died with Him and are risen with Him through faith of the operation of God, and are seen by Him who calleth things that are not as though they were, as now sitting down in the heavenlies in Christ Jesus {Eph. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)}. Wherefore, says the Apostle, if ye be dead with Christ from the rudiments of the world, why as though living in the world, &c., it was not their place to be as though living in the world. It was their place as risen with Christ, to see everything from heaven, in the light of God's truth. In what light do man's effort, man's wisdom, man's politics appear there? do they occupy any place in the mind of heaven? no; there is joy there over one sinner that repenteth; but heaven knows only of power, riches, wisdom, strength, honor, glory, and blessing, as belonging to the Lamb. Hence, as children of the resurrection, do Believers find their proper place as ministers of grace to a world lying under the wicked One, and as testifiers by their separation from, it of its judgment.
Do you groan being burdened in this tabernacle? The first resurrection is set before you, as the time when mortality shall be swallowed up of life. Do you mourn at the failure even of the best efforts of yourself and others, in testifying unto Jesus and His salvation? Remember it is but a first fruits now, and not till after the first resurrection, when the Lord and His saints directly administer to the world, will the great ingathering of the nations be -then "unto Him shall the gathering of the people be" (Gen. 49:1010The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10)).
Do you feel indignant at the presumptuous self-confidence of man in his attempt to do without God? "Be patient till the coming of the Lord." He is still long-suffering. -Be you so likewise. The time is fast coming when He will come out of His place to punish the inhabitants of the earth for their iniquity, and you shall in the first resurrection sing the song of Moses and the Lamb. " "Who shall not fear thee O Lord, and glorify thy name for thou only art holy; for all nations shall come and worship before thee, for thy judgments are made manifest."
Let us learn to view everything in the light of this hope, and how vain will all the efforts of man appear, and how light and momentary all present trials, in comparison with the glory to be revealed in us.
"This is the victory that overcometh the world, even our faith." As Jesus overcame it by dying, rising, and ascending into heaven, let us overcome it through faith, and now shout, "Thanks be to God who giveth us the victory."
The Christian Witness 2:203-224 (1835).