The Aaron Papers www.the-aaron-papers.net
Part four THE RESURRECTION OF LIFE
Observe: DEATH /SLEEP
John 11:11-13—“11These things he spoke: and after this he said unto them, Our friend Lazarus is fallen asleep; but I go, that I may awaken him out of sleep. 12The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. 13Now Jesus had spoken of his death: but they thought that he spoke of taking rest in sleep.”
It would seem that Jesus has broadened the definition of death into the context of only being asleep. Did Jesus want us to understand the death of His elect saints in some new and special way? Is there a dispensational distinction being made for those who sleep in Christ?
John 11:14-17—“14Then Jesus therefore said unto them plainly, Lazarus is dead. 15And I am glad for your sakes that I was not there, to the intent you may believe; nevertheless let us go unto him.
16Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.
17So when Jesus came, he found that he had been in the tomb four days already.”
The main topic in these early passages from John 11, is the death of a believer. But the teaching that Jesus is trying to clarify here, will concern more the special resurrection of His own living elect.
18Now Bethany was near unto Jerusalem, about fifteen furlongs off; 19and many of the Jews had come to Martha and Mary, to console them concerning their brother. 20Martha therefore, when she heard that Jesus was coming, went and met him: but Mary remained in the house. 21Martha therefore said unto Jesus, Lord, if you had been here, my brother had not died. 22And even now I know that, whatsoever you shall ask of God, God will give you.”
The contrast that Jesus makes in these next passages must be closely observed!
(1)“23Jesus said unto her, your brother shall rise again.
(2) 24Martha said unto him, I know that he shall rise again in the resurrection at the last day.”
Martha is speaking about the only resurrection that she was familiar with: which was the resurrection of the last day—the general resurrection. But here in this recorded conversation, Jesus must be speaking about a resurrection that is separate from, or in addition to, that general resurrection of the last day. I would suggest that Jesus is speaking about His own special resurrection power and the ultimate resurrection of His elect saints.
(1)“25Jesus said unto her, I am the resurrection, and the life: he that believes on me, though he die, yet shall he live (zao); 26and whosoever lives (zao) and believes on me shall never die. Do you believe this? 27She said unto him, yes, Lord: I have believed that you are the Christ, the Son of God, even he that comes into the world.”
There is a great deal of significance to this conversation between Jesus and Martha, because it makes this direct reference to the promise of eternal life in the here and now in distinction to the general resurrection of the dead on the last day. It is an obvious introduction to something special for those elect ones who are in Christ—to include all of those who are chosen by God into His invisible priesthood throughout His entire reconciliation.
I would suggest that Jesus is attempting to show a clear contrast between (1) His resurrection of the LIVING as a present reality, and (2) “the general resurrection of the DEAD on the last day”. Jesus, in verse 25, is describing an event that is completely new and unique for this final dispensation: Which we might further define here as the resurrection of life. It is because Martha made this clear reference to the general resurrection of last day, that, according to the language used here by Jesus, a distinctly different resurrection is now being brought into plain view. (1) Jesus’ resurrection of life is an eternal life benefit that commences with the soul and ultimately includes the body, while (2) the resurrection of the last day, which includes judgment with either reward or condemnation, is strictly a death benefit.
Heb.11:35 make reference to “a better resurrection.” Ref. John.11:
Lu.14:14 make reference to “the resurrection of the just.” Ref. Mat.24: and/ Rev.20:5 and 6 makes reference to those partaking in the “first resurrection”. Over these, the Scriptures tell us, “the second death has no power”: Indicating a present existence of their promised eternal life (zao) benefit at that pre-resurrection time frame.
Rev.20:5 makes another interesting statement: “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” Suggesting some sort of special treatment for those elect saints who are in Christ. That is, a new life (zao) benefit for all of the invisible elect priests from this dispensation of grace. “The rest of the dead” pictured here—who are promised a recovery of their lives (anazao) at some later time, must be inclusive of all those from the visible institutions of visible corporate Israel and the visible corporate Church who had died while in the service of God.
“28And when she had said this, she went away, and called Mary her sister secretly, saying, The Teacher is here, and calls you. 29And she, when she heard it, arose quickly, and went unto him. 30(Now Jesus was not yet come into the village, but was still in the place where Martha met him.) 31The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there. 32Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if you had been here, my brother had not died.
33When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled, 34and said, Where have you laid him? They said unto him, Lord, come and see.”
“35Jesus wept.”
“36The Jews therefore said, Behold how he loved him! 37But some of them said, Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die? 38Jesus therefore again groaning in himself came to the tomb. Now it was a cave, and a stone lay against it. 39Jesus said, Take away the stone!”
(2)“Martha, the sister of him that was dead, said unto him, Lord, by this time the body is decayed; for he has been dead four days.
(1)“40Jesus said unto her, Did I not say unto you, that, if you believe, you should see the glory of God? (Ref.Jn.11:4; Rev.21:11; Mat.16:27)
“41So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank you that you hear me. 42And I knew that you always hear me: but because of the multitude that is standing here I said it, that they may believe that you did send me. 43And when he had thus spoken, he cried with a loud voice, Lazarus, come forth!”
As a visible type of the special resurrection of His own body, which is ultimately the resurrection of His invisible priesthood through His own resurrection power, Jesus raised Lazarus from the dead.
(1)“44He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus said unto them, Loose him, and let him go.”
I do not believe that Lazarus walked or moved himself to the entrance of the tomb, but was immediately moved there “bound hand and foot” by the power of God.
“45Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him. John 11:18-45 /as well as the elect of Mat.27.52
I am now constrained to more fully define “the glory of God” that Jesus spoke of here in verse forty. Notice this from Jn.5:21—“the Father raises the dead and gives them life”. So the resurrected Lazarus was a clear manifestation of the glory of God; as would be the later resurrected Christ; and as the future resurrected body of Christ—as the hidden priesthood of Jesus Christ will be as well.
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Romans 13:11 “And this, knowing the season, that already it is time for you to awake out of sleep: For now is salvation nearer to us than when we first believed.
This is the sleep of death that all unregenerate mankind is presently in.
1 Cor 11:30 “30For this cause many among you are weak and sickly, and not a few sleep.”
This is the sleep of death that many believers will experience throughout this present dispensation. Since these would become a part of “the rest of the dead” that will come to life in the general resurrection as the “sheep”, this death “sleep” should not be equated to their being a part of the lost—the goats.
1 Cor 15:12-24 “12Now if Christ is preached that he has been raised from the dead, how say some among you that there is no resurrection of the dead? 13But if there is no resurrection of the dead, neither has Christ been raised: 14and if Christ has not been raised, then is our preaching vain, and our faith is also vain. 15Yes, we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dead are not raised. 16For if the dead are not raised, neither has Christ been raised: 17and if Christ has not been raised, your faith is vain; you are yet in your sins. 18Then they also that are fallen asleep in Christ have perished.”
There is a distinction being made here concerning those who are saved by the death, burial, and resurrection of Christ, and then have experienced physical death. “They also that are fallen asleep in Christ” is a newly defined group that is being singled out for some future scriptural consideration.
“19If we have hope in Christ only in this life, we are of all men most miserable.”
This is an early look at a future hope for all those saints who are now elected into Christ’s invisible priestly line. This special life hope that is being promised for all those who are “in Christ”, extends even into their death experience.
“20But now has Christ been raised from the dead, becoming the firstfruits of them that are asleep. 21For since by man came death, by man came also the resurrection of the dead. 22For as in Adam all die, so also in Christ shall all be made alive. 23But each in his own order: Christ the firstfruits; then they that are Christ’s, at his (parousia) coming.”
Once again, we see a distinction being made for those who are saved in Christ and subsequently die. “But now is Christ risen from the dead, and become the firstfruits of them that are asleep.” Then we are told that Jesus would, in some future allotted time, gather His own to himself: “Christ the firstfruits; afterward they that are Christ's at his coming.” This is not speaking about that time when Christ comes down to the earth to sit as the Judge of all: when all of the DEAD from the Nations will be resurrected and gathered before Him. This is speaking specifically about the hidden priests of Jesus Christ that are being elected during this dispensation of grace. The very same priesthood that is to be resurrected pre-Armageddon and caught up into the clouds of glory to meet their Lord in the air—Where they will be with their Lord forever and ever. There is a sharp contrast between these two event: The Mat.24:30—resurrection and rapture of the elect priesthood into heaven is vertical in orientation, and the Mat.25:31—general resurrection of the dead and the final judgment that will happen here on earth is horizontal in orientation. Consequently, the resurrection of the living is characteristically vertical, while the resurrection of the dead is characteristically horizontal.
“24Then comes the end, when he shall deliver up the kingdom to God, even the Father; (1)when he shall have abolished all rule and all authority and power.”
Is “Then comes the end” referring to the end of the world, or is it referring to the transitional ending of this dispensation of grace: The ending of this wonderful year of Jehovah’s favor? Ref.Lu.4:19 /Isa.61:2
Then speaking more specifically about the select resurrection of only the invisible elect priests who belong to Christ. These elect saints are being purposely resurrected into their glorified bodies: Which is a necessary prerequisite to the delivering up of the Kingdom to God and their entrance into heaven itself. The Kingdom, at this exact point in God’s table of time, consists only of Christ’s glorified saints; The construct of the Kingdom is Christ’s glorified saints—the body of Christ. We must see that the next stop for The Kingdom is Heaven itself. Ref.Rev.7 and Rev.19 But in order for them to enter into heaven, they must experience a dramatic change:
1 Cor 15:50-55 “50Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption. 51Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, 52in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”
There are two extremely important points of information on this mysterious resurrection and gathering /or rapture.
First, we are told that our old human nature cannot obtain this elevated place in God’s Heavenly Kingdom.
Secondly, we are told that this gathering would even include the translation of the remaining living elect saints as well.
The real mystery here, is the fact that all of Christ’s elect saints will not necessarily go through the natural dying process. That is, some saints will still be living and active here on earth when Christ appears to gathers UP His hidden priesthood. This is the same pre-Armageddon gathering that is the next chronological event that the whole Spiritually enlightened Church must now look forward to.
“53For this corruptible must put on incorruption, and this mortal must put on immortality. 54But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. 55O death, where is your victory? O death, where is your sting?”
-Some thoughts from John Calvin: A question presented itself, what then will become of those who will be still living at the day of the Lord? His answer is, that although all will not die, yet they will be renewed, that mortality and corruption may be done away. It is to be observed, however, that he speaks exclusively of (elect) believers; for although the resurrection of the wicked will also involve change, yet as there is no mention made of them here, we must consider everything that is said, as referring exclusively to the elect. We now see, how well this statement corresponds with the preceding one, for as he had said, that we shall bear the image of Christ, he now declares, that this will take place when we shall be changed, so that mortality may be swallowed up of life, (2Cor.5:4), and that this renovation is not inconsistent with the fact, that Christ’s advent will find some still alive. Calvin’s Commentary 1Cor.15:51 vol.2 p.58
Recalling John Calvin’s commentary-vol.iii.p.146-on Mat.24, Mk.13, and Lu.21, where the resurrected Church would be the very group who would be the “heralds to summon men to that tribunal”; The Day of the Lord. There is clear evidence here from Calvin himself, for a separate resurrection for the elect saints from this dispensation.
Now this next statement by John Calvin points out the exact area where this problem firmly rests.
-p.59 “will summon all the dead”.
It would appear that John Calvin has carelessly extended the definition of this passage. Though this passage, as Calvin rightly sights, “speaks exclusively of (elect) believers”, he arbitrarily extends this summons to be directed to “all the dead”. “The whole world is being summoned to the tribunal of God.” Does this passage really teach that? Can we expand “The dead in Christ” to include all of the dead, as we might find in the general resurrection? I do not believe that we will find any living beings in the scriptural pictures that describe the general resurrection and judgment. We must understand that the invisible priesthood /or saints from this dispensation of grace are exempted from the general resurrection. Since they can never die (Jn.11:25-26), they do not qualify for the general resurrection and earthly judgment: as their court is a heavenly tribunal—as was discussed earlier in the ”White Robe Judgment”.
1Thes.4:13-18“13But we would not have you ignorant, brethren, concerning those sleeping; that you sorrow not, even as the rest, who have no hope. 14For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no way precede them that are fallen asleep. 16For 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; 17then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words.” (Ref. Mat.24:31; Mk.13:27)
This passage from First Thessalonians four is the complete conformation for the detailed mystery we received in First Corinthians fifteen. The evident concern of that day was the misinformation that surrounded the future resurrection of those saints who had previously died. The writer goes on to say that the details that we are receiving in this passage are the words of the Lord. These Christians are told that the dead in Christ will not be forgotten, nor will the living saints be gathered to Christ ahead of them. “Even so them also that are fallen asleep in Jesus will God bring with him.” The writer then goes on to spell out this mystery in very clear terms: “The dead in Christ shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” This is the final preparation that brings the Kingdom into its fullness: The Kingdom, in this glorified state, has now become complete and ready to be delivered up to our God and Father.
-John Calvin writes concerning “The dead who are in Christ. He again says that the dead who are in Christ, that is, who are included in Christ’s body, will rise first, that we may know that the hope of life is laid up in heaven for them no less than for the living...
He says that those that survive will be carried up together with them. As to these, he makes no mention of death: hence it appears as if he meant to say that they would be exempted from death.
Here Augustine gives himself much distress, both in the twentieth book on the City of God and in his Answer to Dulditius, because Paul seems to contradict himself, inasmuch as he says elsewhere, that seed cannot spring up again unless it die. (1Cor.15:36)”
Paul, in 1Cor.15:36, is defining an anticipated difference in the resurrected body from the natural body, not a necessary prerequisite for resurrection.
“The solution, however, is easy, inasmuch as a sudden change will be like death. Ordinary death, it is true, is the separation of the soul from the body; but this does not hinder that the Lord may in a moment destroy this corruptible nature, so as to create it anew by his power, for thus is accomplished what Paul himself teaches must take place—that mortality shall be swallowed up of life. (2Cor.5:4)
Calvin’s Commentary 1Thes.4: p.283
Then there is additional conformation given for this special gathering of only the invisible elect priesthood /or saints in Matthew 24: and Mark 13:
(1)Matthew 24:29-31“29But immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming on the clouds of heaven with power and great glory. 31And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”
(1)Mark 13:26-27“26And then shall they see the Son of man coming in clouds with great power and glory. 27And then shall he send forth the angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.”
Again, we see by these select passages that only “His elect” are being gathered UP together by His angels.
Additionally, Lu.21:25-28 tells us something more about the earthly conditions that will surround this special gathering of His elect:
“25And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; 26men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. 27And then shall they see the Son of man coming in a cloud with power and great glory. 28But when these things begin to come to pass, look up, and lift up your heads; because your redemption draws near.”
Now if we look again at Romans 8:23 “And not only (the creation), but we ourselves also, who have the firstfruits of the Spirit; Even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body.” we can understand that this is speaking about the glorious resurrection and translation of the invisible elect priesthood /or saints from this dispensation of grace; as well as those priests from God’s whole reconciliation.
1 Thes. 5:9-11 “9For God appointed us not into wrath, but unto the obtaining of salvation through our Lord Jesus Christ, 10who died for us, that, whether we wake or sleep, we should live together with him. 11Wherefore exhort one another, and build each other up, even as also you do.”
Calvin writes-“what he means now by sleeping and waking, for it might seem as if he meant life and death, and this meaning would be more complete.”
The promise for us here in these passages is a continuous intimate relationship with Jesus. Additionally, this promise is extended to us whether we are alive (awake) or whether we are dead (asleep), that “we should live together with Him”. Now this promised soul presence with Jesus after we die; that is, even while our mortal bodies sleep the death sleep and return to dust, is openly stated in 2 Cor.5:8 and Phil.1:23:
2 Cor 5:8 “8we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.”
Phil 1:23 “23But I am in a strait between the two, having the desire to depart and be with Christ; for it is a great deal better:”
All of these gathering events happen long before the general resurrection, and are surely necessary steps in our full participation in the consummation of first resurrection—the body of Christ and the subsequent marriage of the Lamb (Rev.19:7).
The Reformed Church and John Calvin should also come to these conclusions:
THE HEIDELBERG CATECHISM—LORD’S DAY 17. Answer this question, how does the fact that on “the third day He rose again from the dead” also benefit us?
First, by His resurrection Jesus has overcome death, so that He might make us share in the righteousness that He won for us by His death.
Second, by His power of regeneration, we too are already now resurrected to a new life.
By their definition here, this is what being "born again" really means. Some see it as the resurrection of the soul.
Third, Christ's resurrection is a guarantee of our own glorious resurrection: In that day, when our corruptible beings will have become incorruptible; when these mortal bodies will become immortal bodies.
Though they believe that the regeneration of a believer is the beginnings of their participation in the “first resurrection”, they must also see the gathering that is pictured in 1Cor.15, 1Thes.4, Mat.24, and Mk.13, as the fullness of that same participation.
Rev 3:10 “10Because you did keep the word of my patience, I also will keep you from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth.”
What we have here is a promised exemption from the general judgment for the invisible elected priesthood of God. Their ultimate exemption is from the tribunal that is to be held at the end of The Day of the Lord: That time of the general resurrection and judgment. Ref.Mat.25:31-46; Rev.20:11-15)
John 5:24-27 “24Truly, truly, I say unto you, He that hears my word, and believes him that sent me, has eternal life, and comes not into judgment, but has passed out of death into life (zao).”
If we have already “passed from death unto life”, this would completely preclude our presence in the tribunal of the general resurrection. To be present in this tribunal, according to Rev.20, Jn.5, and Mat.25, one must be dead.
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“25Truly, truly, I say unto you, The hour comes, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live (zao). 26For as the Father has life in himself, even so he gave to the Son also to have life in himself: 27and he gave him authority to execute judgment, because he is a son of man.”
This is speaking about the death that all unregenerate mankind, because of Adam’s fall, is presently in. That is, before regeneration, we are all dead in our trespasses and sins. But because of Christ’s death, burial, and resurrection, and because of His elective activities during this dispensation of grace, the invisible elect priesthood will have surely heard His call and have passed from death unto life. That is, the life that Adam lost because of his fall in the garden, is now, through Christ’s propitiatory work, being reinstated to God’s hidden elect priesthood /or saints.
1 John 3:14 “14We know that we have passed out of death into life, because we love the brethren. He that loves not abides in death.”
- Calvin’s Commentary on the gospel of John- pp.199-200
John 5:21-24 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath 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 condemnation; but is passed from death unto life.”
What we see in these passages is the Father resurrecting the dead, and then quickening them. Next, we see the Son quickening whom He will. It is a matter here of the exact nature of the dead that is being dealt with.
First, the Father is dealing with the dead dead, while the Son is surely dealing with the living dead. We see this plainly expressed here in the 24th verse: “Verily, verily, I say unto you, He that hears my word, and believes on him that sent me, has everlasting life, and shall not come into condemnation; but is passed from death unto life (zao).” This is a sure promise to all of those invisible saints who are elected during this dispensation of grace.
Calvin—“21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life.
Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel.
We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection. Yet, when he joins the two words, raised up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.”
There is absolutely no doubt here that John Calvin is unwittingly referring only to God’s invisible elect priestly line.
pp.203-204
“he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life, (Rom. vi. 6.)
And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free those who believe in Christ?
But hath passed. Some Latin copies have this verb in the future tense, WILL PASS from death to life; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek...(hath passed) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life; for the incorruptible seed of life (1Pe.1:23) resides in the children of God, and they already sit in the heavenly glory with Christ by hope, (Col.3:3), and they have the kingdom of God already established within them, (Luke 17:21)... but the Spirit, who dwells in us, is life,..”
pp.204-206
“John 5:25 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 (zao).”
KEY: “the hour is coming, and now is” speaks volumes concerning the time line for the fulfillment of this important event that we see pictured here in verse 25.
Additionally, we should understand that this passage is specifically identifying just the living dead; to each and every person living upon this earth. Starting from the beginning of this reconciliation to its end, each and every individual, because of the fall of Adam, is initially dead in his or her trespasses and sins.
John Calvin-“The statement has indeed some appearance of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such a power of giving life that it is powerful to raise the dead. It is generally agreed that he speaks of spiritual death;”
It is true that this is speaking about spiritual death and spiritual life, but technically speaking, there is no raising up at all in verse 25. This goes back to verse 21—where we are told that Jesus, during this reconciliation, would quicken the living dead [the spiritually dead] back to life; That those who heard the voice of Christ, which is the true voice of the Gospel, would pass from death unto life—would begin to live in a deeper spiritual sense (zao).
It is just as John Calvin states in his commentary: “First, Christ shows that we are all dead before he quickens us;”
As with many other things in Scripture, it is sometimes helpful to our understanding when we take the extra time to be more specific. I mention this with respect to these next comments. It would have been more easily understood, if John Calvin had specified the spiritual aspect of this resurrection.
“Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us.” (AMEN!)
“For he does not speak indiscriminately of all the (living) dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them (back) to life.”
“This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear, than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God.”
“The hour cometh, and now is. He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world.”
This is surly a revelation of a pre-established supernatural event: The restoration of our forfeited life. I would suggest that all of the elect from the Old Testament were sustained by this same infusion of life.
“But did the word of God always give life to men?”
“This question may be easily answered.”
“The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death.”
This is an interesting analogy within these last comments by Calvin. That is, since God’s first peoples Israel were covenantally secure because of God’s free and unmerited grace that was originally given them through God’s Covenants with Abraham, only this special infusion of life for God’s hidden elect priesthood was necessary. Ref.Rev.6:9-11
“But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life.”
Amen.
Finally, this is surly the fulfillment of God’s original promises to father Abraham: That his gracious covenant would ultimately extend to all the nations of the world. Amen.
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