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The Apostles Creed 20: The Resurrection of the Body

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction

We began by confessing that God the Father is the Maker of heaven and earth. This means, among other things, that the material created order is good. There is nothing wrong with being made of matter, and there is nothing wrong with being finite. The difficulty that has plagued our race since the Fall has been ethical and moral, and not any essential problem with matter. God likes stuff. He invented it. And this is why we look forward to the rsurrection of the body. We are not yearning to become ethereal spirits.

The Text

I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord.  He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried.  He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead.  I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text

“So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body” (1 Cor. 15:42–44).

The apostle outlines a grand metaphor, comparing our present life to the time of seeds and planting, and the day of resurrection to the time of glorious harvest. Following the metaphor, seeds can look pretty nondescript—tiny, little dried up things. The comparison is particularly apt, because there is complete continuity between the seed and the plant that will come from it, and yet at the same time there is apparently a complete discontinuity in appearance.

The seed is corrupt, but the plant has no corruption. The seed goes down into the dirt in dishonor, and in the springtime of resurrection it comes up in glory. The seed is weak, the plant is powerful and full of life. The seed is natural, the resurrection plant is spiritual. This is because there is a body dominated by the soul (psyche) and there will be a body dominated by the spirit (pneuma). We currently live in our soulish bodies, our seeds. We will live in our spiritish bodies, in power, glory, and vibrant life.

“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who 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” (Phil. 3:20–21).

An Old Testament Hope

It is common for us to hear that in the Old Testament there was no real awareness of an afterlife. This is false, but we have to begin by acknowledging that in the Old Testament the resurrection is not as much in the foreground as it is in the New Testament. But it is plainly and evidently there. Let the New Testament tell us what can accurately be gleaned from the Old Testament.

Martha, an ordinary believer with just an Old Testament, knew that her brother would be raised on the last day. “Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day” (John 11:23–24). The Pharisees were the orthodox party, and the Sadducees were the liberal party. “For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both” (Acts 23:8). And in what they taught, Jesus said that they sat in Moses’ seat (Matt. 23:2), which means that they were hypocritical, not heterodox.

The Messiah would die and not see corruption (Ps. 16:10). Job knew that in his flesh he would see God (Job 19: 26). Daniel predicted the glory of the resurrection. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Dan. 12:2–3).

And right after our text, where Paul has taught us that our bodies are so many seeds, he takes us right back to Adam. “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit . . . The first man is of the earth, earthy: the second man is the Lord from heaven” (1 Corinthians 15:45, 47).

“While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (Gen. 8:22). From the Fall to the Resurrection, human history is seedtime. And the seed nature of man has been evident to the faithful for millennia.

Rot and Rise

But let us bring this home. Look at your hand. A time is coming—at a rate of 60 seconds a minute, 60 minutes an hour, 24 hours a day—when that hand will have no flesh on it. It will be the hand of a skeleton. You will die, and you will decay. You are full of life and plans and purposes now, just as the people living three hundred years ago were.

Now hear the gospel. As certain as that day of death is, it is just as certain that the day of resurrection is advancing toward us at the same rate of speed. In fact the day of resurrection is more certain that the day of death because there will be a generation overtaken by resurrection, a generation that will not have to experience death, but will rather be clothed in immortality.

“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” (John 5:25).

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Apostles Creed 14: And Sits at the Right Hand of God the Father Almighty

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction
In the creation of Adam as pictured on the Sistine Chapel ceiling, God the Father has a right hand. But the God of the Bible is Spirit, and has no right hand—for He has no body at all. At the same time, with few exceptions (e.g. Acts 7:55), the Scriptures repeatedly tell us that Jesus is seated at the right hand of God. What does this image mean? What are we being instructed to believe?

The Text
I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text
“The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool” (Psalm 110:1).

At the culmination of the Ascension, Jesus came before the Ancient of Days in the throne room of God (Dan. 7:13-14). Upon that entry, He was given an absolute and universal dominion over all things. This is where God invited Him to sit at His right hand until the end of human history. This enthronement of Christ is indicative of His faithful completion of all that the Father had given Him to do. The last day of resurrection excepted, the remainder of the great work of redemption was to be done by a Spirit-empowered Church.

“Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For 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 Cor. 15:24–27).

This session of Christ, His seating at the right Hand of the Father, is a doctrine repeated over and over in the New Testament, and it is the basis for all our labors. The fact that Christ is seated is an indication of His completed work. As our prophet, priest, and king, He has accomplished the work the Father assigned to Him.

Prophet
“Thou wilt shew me the path of life: In thy presence is fulness of joy; At thy right hand there are pleasures for evermore” (Ps. 16:11).

Seated as He is by the Father, Jesus teaches and instructs us through His Holy Spirit. We know that this psalm speaks of Christ because the previous verse (v. 10) is quoted in Acts and applied to Jesus (Acts 13:35). Jesus taught His disciples that His Spirit would come to instruct them, and that instruction is part of the prophetic office (John 14:26; Matt. 10:19-20; 1 John 2:27).

“Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear” (Acts 2:33).

Now using the language of the psalm, Jesus is the one who shows us the path of life. He teaches us. He is the resurrection and the life (John 11:25). For those who believe in Him, out of their bellies living water would flow (John 7:38-39), referring to the Spirit. The Way is established because the one who lived it perfectly, and who also taught it perfectly, has now been seated at God’s right hand.

Priest
“Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens” (Heb. 8:1). “But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Heb. 10:12).

Here we are taught that Jesus completed His priestly work. He died on the cross, once for all, and after He ascended into Heaven, at some point He applied the blood of His sacrifice to the heavenly altar (Heb. 1:3; 9:12), also once for all. And then—because our salvation is complete—He sat down. From that position, as a seated priest, He continues to pray for us. “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (Rom. 8:34).

Notice the gospel logic here. Christ died, rose, and was seated at God’s right hand. He prays for us there. So who is he that condemns?

King
“Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him” (1 Pet. 3:22).

We saw earlier that the appearance of Christ before the Ancient of Days resulted in Him being given universal dominion. This position is one of authority and power.

“Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matt. 26:64; cf. Mk 14 62).

The Great Commission instructs us to bring the nations to obedience. Jesus is Lord. Jesus is the King—the King of kings. We must do as He says.

Prophet, Priest, King
It is hard to cover all the references to this doctrine in just one sermon. There are a number of other passages we don’t have time to address (Mk. 16:19; Acts 2:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 1:13; 12:2). There are many aspects to this, and a multitude of possible applications. But at the end of the day, the charge is this. We are not up and doing because it is all up to us. We stand because Christ is seated.

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Apostles Creed 10: Was Crucified, Died, and Was Buried

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What we now know as the Apostles Creed descended from an earlier form of the creed, known as the Old Roman Symbol. The beginning of the creed dates from as early as the second century. We do not have any direct evidence that it was penned by any of the apostles, but it is an admirable summary of the apostolic teaching.

Introduction

The word crux helps us understand when we need to express the importance of getting to the crux of a matter—and crux comes from the Latin word for cross. Nowhere is this more important that in discussing the death of Jesus, the salvation of the world.

The Text

I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord.  He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried.  He descended into Hades.  On the third day He rose again from the dead, ascended into Heaven, and sits at the right hand of God the Father Almighty; from thence He will come to judge the living and the dead.  I believe in the Holy Ghost, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Summary of the Text

“For I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor. 2:2).
The death of Jesus was an historical event, as we emphasized last week. But if the death of Jesus were simply one more historical event, situated among numerous others, then this determination of Paul’s to emphasize that event alone would be curious and nonsensical. Why talk about this one thing, when there are so many other things that have happened?
The answer has to do with the radical nature of Christ’s death. The word radical comes from radix, which means root. The root principle is the cross, the intersection at the crossroads is the cross, the foundation and cornerstone is the cross. It is therefore possible to talk about Christ and Him crucified in relationship to absolutely anything else in the world and to do so without changing the subject. It is possible to move from the death of Jesus to any subject whatever, and to do so without lurching.

Died, and Was Buried

Let me begin with the aftermath of the cross—the death of Jesus. Jesus had a true human body, capable of dying. When He was nailed to the cross, He was in the process of dying. He died. He was not an apparition that seemed to die. He was not a true human being who only appeared to die, fainting from the torture. He was a man who could die, and who under those circumstances did die. The phrase that He was buried underscores this fact. His death was a true death. He was dead and buried. He was buried for three days. This exclamation point is part of the gospel as the apostle Paul recounts it. “how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose . . . ” (1 Cor. 15:3–4).

Was Crucified

There are four aspects of this momentous death which we must consider. We will define and consider each of them in turn. They are redemption, propitiation, co-crucifixion, and reconciliation. These are all described as happening in the cross. We will discuss another aspect of our salvation—justification—when we come to the resurrection (Rom. 4:25).
Redemption is the result of having been purchased or ransomed. Propitiation is the turning aside of wrath. Because of union with Christ, co-crucifixion is how we die when Christ dies. Reconciliation is the establishment of peace where before there was hostility. And the Bible describes all four of these as occurring in the cross of Jesus Christ.

Redemption

The Bible talks about the blood of Jesus as a purchase price, or as a ransom payment. With His blood Jesus purchased men for God (Rev. 5:9). Jesus referred to His life as a ransom for many (Mark 10:45). We have redemption through His blood (Eph. 1:7). Jesus died as a ransom to set us free from the sins we had committed (Heb. 9:15). Christ redeemed us from the curse of the law by becoming a curse for us (Gal. 3:13).
Why? He redeemed us so that we could have the promise of the Spirit (Gal. 3:14), so that we might have forgiveness (Eph. 1:7), so that we could have liberation from sexual lust (1 Cor. 6:18-20), and so that we could be freed from actual slavery (1 Cor. 7:13).

Propitiation

The Bible talks about the death of Jesus as absorbing the blow that the wrath of God delivered. When people try to escape the Bible’s teaching on the substitutionary death of Christ, it is this element that often bothers them the most. But Scripture is clear. God sent His Son to be the propitiation for our sins (1 John 4:10). “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people” (Heb. 2:17, ESV). “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). In order to be just and the one who justifies, God sent Christ to be a propitiation (Rom. 3:25-26).
The word propitiation refers to that which satisfies the wrath of God.

Co-crucifixion

The Bible talks about the death of Jesus as somehow accomplishing a death, a most necessary death, for us. “For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead” (2 Cor. 5:14). Paul confesses that he was crucified together with Christ (Gal. 2:20). We are not to boast in anything, except in the cross which crucified the world to us and us to the world (Gal. 6:14). Those who belong to Christ have crucified the flesh, and all its longings (Gal. 5:24). If we have been baptized, we were baptized into Christ’s death (Rom. 6:3), so that we might be freed from sin (Rom. 6:6-7).

Reconciliation

The Bible talks about how the death of Christ effected a reconciliation between us and God. “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:21–22). God was in Christ, reconciling the world to Himself, not imputing our trespasses to us (2 Cor. 5:18ff).

All Together

Because the wrath of God fell on us in Christ (propitiation) as the curse of the law, this means we were ransomed from the curse of the law (redeemed) so that we would be separated from everything that came before (co-crucifixion), with the end result that we now have peace with God (reconciliation).

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Let Us Keep the Feast

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Deuteronomy 16 and 1 Corinthians 5

1. “Christ, our Passover, has been sacrificed.” 
The death of Christ as fulfillment of the Passover sacrifice.
– Exodus 12: Passover in Egypt
– Exodus 13: Instructions for future Passover celebrations
– Deuteronomy 16: Passover in Jerusalem
Note: All that the Passover typology teaches us about the death of Christ is true, but that is not all there is to say about his death.

2. Feast of Unleavened bread
“No leavened bread will be seen among you nor leaven seen among you”
– Removal of leaven and leavened products from your households – Biblical injunctions and application in Paul’s day.
– Relationship with the Passover and the Exodus.

3. “Let us Keep the Feast”
– A little leaven leavens the whole lump
– You really are unleavened
– Cleanse out the old leaven
– Let us Keep the Feast

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