Life After Death
I. The 3-Days
Between Good Friday and Easter there occurs a break, a waiting period, of three days. Theology must remain silent about these three days, for they represent the reversal that is the fundamental mystery of God—the turn or reversal from death to life, from defeat to victory, from suffering to joy. The God of and in Jesus Christ lives through and sustains the process of differentiation brought on by death and reunification brought on by the overcoming power of the freedom of love; God does not come to a halt at the moment of anguished death but goes on, brings life out of death, creates anew out of what is spent and broken. God is an inexhaustible source of creative transformation. But how God does this remains the fundamental mystery about God. So theology, our God talk, must remains silent in the interval between Good Friday and Easter.
In the midst of suffering, defeat, despair, discouragement, we somehow find the resources to go on, to confront the challenges of life anew, to become engaged in the process of creative transformation, which is the divine process. This is the mystery of the resurrection—and of the coming of the Holy Spirit.
II. I think them old slaves were able to grab hold to this mystery.
You see it is impossible to understand fully the significance of eschatology in African American religious experience without attention to its role in the freedom struggle of black people. Eschatology refers to the consummation and rectification of history and the persistence of hope. The vision of a new order was indispensable to Africans languishing in the foul embrace of slavery because it kept the fires of freedom burning in their hearts. Yet they were not content to claim solely an inner freedom. The idea of the reign of God or the Promised Land compelled them to proclaim and approximate it in their individual and collective existence. These old slaves some how understood this mystery surrounding the resurrection and immortality.
III. We can hear and understanding of this mystery of resurrection and immortality in the writings of Reverend Dr. Martin Luther King.
Reverend Dr. King in one of his graduate papers talked about "The Christian Faith in the Immortal Life." In that paper he talked about how wide-spread doubt of immortality impacted his day. How multitudes of people, even religious people, had lost the old, unquestioning faith in a life after death. Even where the fact is {not} denied, it is no longer confidently affirmed.
The reasons he citied for the wide-spread doubt in immortality in his day was due to the Darwinian discovery concerning evolutionary origin of man;— He cited the fact that men had gathered new hopes of racial progress in their day, and at their best are increasingly inclined to sink their individual prospects in their expectation for humanity;— and finally, he cited that the minds of men have been so preoccupied with the fascinating advances of this modern age that interest has been totally lost in anything beyond the grave.
IV. How do we recover the link between resurrection and immortality?
How do we recover lost faith in immortality? Well one of the things which Martin Luther King pointed too is that this life must make a contribution to faith in immortality. That is, if we are to make belief in immortality again a living issue to those who for the moment have it, we must begin by making them feel that life here is so significant that it deserves to go on. Men will recover faith in immortality when they have recovered faith in life.
A. We do this first by acknowledging the fact that
the doctrine of immortality and resurrection link to it has been problematic in the history of Christian thought. The notion of eternal life has been critiqued as "egoism" among the dominant classes and as an "opiate" among the dispossessed. Despite the abuses, the personal dimension of hope suggests that only those who truly value life and its beauty can fully appreciate the significance of resurrection. This means that pessimism is incompatible with belief in resurrection. Resurrection does not primarily refer to a sensationalist recomposition of decaying flesh, because, as African traditional thought suggests, we are more than flesh. The body is the unity of spirit and flesh. Resurrection, in black religious experience, points to the survival of the personality beyond death, and one's continuing existence in the presence of God and the company of saints. Only those who know what death is can know what the resurrection means. Only those who "die in Christ" can experience the joy of eternal life in Christ. This means that escape into materialism or the cheating of nature and the aging process beyond reasonable measures are incompatible with belief in resurrection.
B. We also recover it by remembering those who have help our belief in immortality.
There are some folks who makes it easy to believe in immortality. If we think about it we know some folks who help to prop up our faith in immortality, like:
1. Significant relative (My grandfather, my mother)
2. Those moral and ethical leaders like a Dr. Martin Luther King or a Mohammad K
3. Jesus Christ
V. There is two ways to interpret the resurrection (Conclusion)
The main reason for the Christian's reason for believing in immortality is the resurrection of Jesus. Jesus resurrection is our proof of immortality. Christian belief in immortality seems to have began with the resurrection of Jesus. Of course there are two ways to interpret the resurrection.
A. Physical resurrection
1. If we was to look at the English word "resurrection" we would see that it lacks the apocalyptic overtones of awakening from the sleep of death; rather its Latin root suggests something like "the surging forth again of life out of death." It captures precisely the sense of "new birth" or "rebirth" found in the Fourth Gospel. It is at the heart of what Christians mean by redemption. The new life in question is transformed, faithful, liberated life in which the alienation and oppression of our corporate existence is being healed; life in which the broken faith at the heart of sin is being reconstructed.
2. A physical interpretation of resurrection can be seen in the Christian perspective of Salvation History. Cornel West argues: Christian claim that "Jesus arose from the dead" or that Jesus is "the firstborn from the dead" is a proclamation of a divine miracle of creation in that God has called back to life a new creature from the old, a new creation from the old, a new history from the old. In this sense, the resurrection claim essentially refers to the inauguration of a new future, a future that promises redemption and deliverance.
The resurrection claim should mean to us that Jesus' victory over death ushered in a new age, an age in which the almighty power of God is already fulfilled but not yet consummated, and age in which death is conquered but not yet abolished. This new age is an interim period in which this divine power in the form of the Holy Spirit is at work among us. In this interim period, this Holy Spirit can be understood as the Reality of Jesus Christ to be existentially appropriated by fallen human beings for life sustenance, self-formation, self-maturation and societal transformation.
The significance of the resurrection claim within "true" Christian descriptions of the self, world and God is that, despite how tragic and hopeless present situations and circumstances appear to be, there is a God who sits high and looks low, a God who came into this filthy, fallen world in the form of a common peasant in order to commence a new epoch, an epoch in which Easter focuses our attention on the decisive victory of Jesus Christ and hence the possibility of our victory over our creaturehood, the old creation and this old world, with its history of oppression and exploitation. So to be a Christian is to have a joyful attitude toward the resurrection claim, to stake one's life on it and to rest one's hope upon its promise-the promise of a new heaven and a new earth.
B. There is a spiritual interpretation of this resurrection
1. Preaching - is spiritual (Conclusion)
Finally, my brothers and sisters as I come to a close allow me to paraphrase in echoing Paul in the 15th Chapter of 2 Corinthians that engages the debate about the resurrection. Why invest your life in trying to prop up others belief in resurrection or immortality? What value then--- was there in fighting against the injustice of those who have the power, the means and the backing of the majority to make your life miserable or pleasurable? ---Why dream of a beloved community when you know they are just going to cut down the dreamer? ---Why give your life--- fighting against some evil to save a few folks, ---when after you are dead and gone some other evil is going to pop up--- enslaving the very ones you labor to free? Why talk of a love ethic and nonviolent spirit, when you know that those who come along talking like that don't stay around long and generally die from violent means?
And if we who call our selves Christians are hoping and living for what we can gain down here in this life, ---and if we will never live again after we die, ---then we might as well go and have ourselves a good time: let us eat, drink, and be merry. You only have one life to live so you might as well do whatever you need to do to get that dream house, that boat, that plane or that position. Those retirement years you are hoping for are just around the corner, and if concern for the injustice perpetuated on your brother or sister is going to cause you to forfeit your retirement, then you better look the other way.
If in your preaching of the gospel ---your willingness to tell the unpopular truth, ---an allow the Spirit of God ---to use you to prick the heart of people -----------because of their struggle of loyalty to this world and what they say they believe, ----causes you to be silence, censure and scorned. ---Then you better --find your self ---another message ---because you will never have the opportunity ---to pastor that Mega Church and stand before thousand, drive the Lexus and live in that $400 thousand crib, ---and demonstrate to the world ---God's favor on your life --because of your success. ---If that's what your hope in Christ is all about, ---then you better hurry up ---and get with the program--- because death is right around the corner ----and no one knows exactly where it is. You might as well do like everyone else loving and living for this life. ---Because as they say ---we all are Living to Die some day. What's the difference? For tomorrow we die, and that ends everything.
But we know better, don't be fooled, bad company corrupts a good conversation. ---This is what grabs me about this text: ----Is this not what we tell our children. ---Don't you here the father saying, you are my child, and I have counsel you and taught you how to live. I've loved you, cultivated, nourish, and nurtured you. You know me, and you know I know you. I've loved you since conception, from the very beginning, took care of you when you couldn't take care of your self. Even in your rebellious state, I have been there for you. So stop acting like you not apart of this family, a part of this body. Is that not what we tell our children.
2. The mystery concerning the resurrection is spiritual
But Paul doesn't stop right there, he say wait a minute; let me show you a mystery of what it means to be a part of this body. Now you have been wondering whether the dead shall be resurrected ---and have foolishly been asking what kind of body they shall have. ---But don't you know that God has the power to give whatever kind of body God want to give. Don't you know that all things are because of Christ's, because God the father has giving all things unto him? Don't you understand that the only way you can come into knowledge of God is that God reveal the truth and grace of Christ in your heart. Don't you understand that if you are in Christ and Christ in you, you are a part of his resurrected body! And have put off living for dead works, to die for living works.
Maybe this might help you to understand this mystery concerning the resurrection and our joy. There's a song by Tramaine Hawkins called Change, that I think shed light on what we ought to know or remember. I think it brings an illuminating understanding of what Paul meant when he says we shall not all sleep, but we shall all be changed. And the words to that song go something like this:
A change has come over me
He has change my life, and now I am free
He wash away all my sins and made me whole
He wash me and made me white as snow
He change my life complete, and now I sit at his feet
To do what must be done
I've work and work, until he come
A wonderful, A wonderful change has come over me
In 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.
For this corruptible ---must put on incorruption, ----and this mortal ----must put on immortality.
----So 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.
O death, ----where is thy sting? ----O grave, ----where is thy victory?
----The sting of death is sin; ----and the strength of sin ----is the law.
But thanks ----be to God, -----which giveth us ----the victory -----through our Lord ----Jesus Christ.
Therefore, ----my beloved brethren and sisters, -----be ye stedfast, ----unmoveable, ----always abounding ----in the work of the Lord, ----forasmuch ----as ye know -------that your labour ----is not in vain ----in the Lord.
I. The Wondrous Work by Jesus (11:1–44): Many believe this event is the greatest of all Jesus’ miracles!
A. The sickness of Lazarus (11:1–3)
1. The background (11:1–2): Lazarus, beloved friend of Jesus and brother of Mary and Martha, lies sick in Bethany.
2. The beckoning (11:3) : The sisters notify Jesus of this sickness.
B. The summary concerning Lazarus (11:4–16): Jesus uses this sad event to overview the purpose for his earthly ministry.
1. The declaration (11:4) : He says Lazarus’s sickness and death are allowed to bring about God’s glory!
2. The devotion (11:5) : Jesus loves Lazarus and his sisters.
3. The delay (11:6) : Jesus remains where he is for two days.
4. The decision (11:7) : He announces his plans to visit Bethany.
5. The dialogue (11:8–15): Jesus and his disciples now discuss this issue.
a. Their concern (11:8) : The disciples protest that it’s too dangerous for Jesus to go to Bethany.
b. His commitment (11:9–11): They will, however, go there, for he intends to awake Lazarus from his sleep!
c. Their confusion (11:12–13): They think Jesus is referring to natural sleep.
d. His clarification (11:14–15): He tells them Lazarus has died!
6. The despair (11:16) : Thomas agrees to go but prepares for the worst!
C. The sorrow over Lazarus (11:17–37)
1. The sorrow of the Jews (11:17–19): Many come from Jerusalem to pay their respects.
2. The sorrow of Martha (11:20–28)
a. Martha’s meeting with Jesus (11:20–27): She waits for him outside of Bethany.
(1) Her frustration (11:20–21): “Lord, if you had been here, my brother would not have died.”
(2) Her faith (11:22–27)
(a) In the word of God (11:22–24): She believes in the Old Testament promises regarding the resurrection.
(b) In the Son of God (11:25–27): She accepts Jesus’ statement that he is the resurrection!
b. Martha’s ministry for Jesus (11:28) : She informs Mary of his presence.
3. The sorrow of Mary (11:29–32): She knows if Jesus had been there, Lazarus wouldn’t have died.
4. The sorrow of Jesus (11:33–37)
a. He weeps (11:33–35).
b. They wonder (11:36–37): Those watching this ask why Jesus, who can heal the blind, couldn’t keep his friend from dying.
D. The summons to Lazarus (11:38–44)
1. The preparation by Jesus (11:38–40)
a. The Savior’s request (11:38–39a): He tells some men to remove the stone covering the cave where Lazarus is buried.
b. The sister’s reluctance (11:39b): Martha is hesitant, telling Jesus her brother’s body had been in there four days already!
c. The Savior’s reminder (11:40) : “Didn’t I tell you that you will see God’s glory if you believe?”
2. The prayer of Jesus (11:41–42): He thanks his Father for what is about to happen!
3. The power from Jesus (11:43–44)
a. The order (11:43) : “Lazarus, come out!”
b. The obedience (11:44) : Lazarus comes out[1]
11:17 Rabbinical Beliefs About Soul and Body
On his arrival, Jesus found that Lazarus had already been in the tomb for four days.
The three days after death were called “days of weeping,” which were followed by four “days of lamentation,” thus making up the seven “days of mourning” (see Genesis 27:41 Days of Mourning).
According to rabbinical thought, the spirit wanders about the sepulcher for three days seeking an opportunity to return into the body; but when the aspect of the body changes, it hovers no more, but leaves the body to itself. The friends of the deceased were in the habit of visiting the sepulcher for three days after death and burial, probably because they supposed they would thus be nearer to the departed soul. When the fourth day came, and decomposition took place, and the soul, as they supposed, went away from the sepulcher, they beat their breast and made loud lamentations. This explains the allusion to the “four days” in this text and in verse 39. The saying that one had been in the grave four days was equivalent to saying that bodily corruption had begun.[2]
She (Martha) expresses great faith in Jesus when she meets Him. It is simply a fact, she declares, that if He had been with them her brother would never have died. And even now she is certain that whatever Jesus asks for, God will give. One wonders what she really meant, for later conversation reveals she did not expect Lazarus to be raised.[3]
When Jesus makes the general statement that her brother will rise again, her reply indicates she accepted the traditional Jewish belief in the resurrection at the last day. This is doctrine she had learned at the feet of the rabbis. Yes, she trusts Jesus, but she has not grasped the wonder of the life that is in Him. She does not yet understand who He really is. So often we know the Bible verses or the orthodox doctrine, little realizing the majestic, life-giving Presence the words reveal.[4]
In verse 25 Jesus declares the Source of Lazarus’s resurrection with His statement, “I am the resurrection and the life”… now! Resurrection, the defeat of death, is an event, a reality within Jesus who is Life. It is impossible for death to prevail in His presence! And this is not a concept or a doctrine, but a personal reality. One who clings to Him, is united with Him in faith, is living eternally now, as well as at the end. He will pass through an incident called physical death, but he cannot die eternally because He has put His trust in the One who is Life. So Godet says, “Jesus means therefore: In me the dead lives, and the living does not die.”1[5]
Shall never die (οὐ μη ἀποθανῃ εἰς τον αἰωνα [ou mē apothanēi eis ton aiōna]). Strong double negative οὐ μη [ou mē] with second aorist active subjunctive of ἀποθνησκω [apothnēskō] again (but spiritual death, this time), “shall not die for ever” (eternal death). Believest thou this? (πιστευεις τουτο; [pisteueis touto?]) Sudden test of Martha’s insight and faith with all the subtle turns of thought involved. [6]
11:17–37 “I am the resurrection and the life.” When Jesus arrived at Bethany, Lazarus had been dead for four days. When Martha expressed regret that Jesus hadn’t arrived in time to heal Lazarus, but confidence that he would one day live again (11:17–24), Jesus hinted that Lazarus might be living again very soon (11:25–27).
Jesus then saw Mary, who also expressed regret over his delay but didn’t share Martha’s hope of resurrection (11:32). During a previous encounter with Christ, it had been Mary who demonstrated the greater faith (see Luke 10:38–42).[7]
The Resurrection and the Life of the new Age is present right now because Jesus is the Lord of life (1:4). Jesus’ words about life and death are seemingly paradoxical. A believer’s death issues in new life. In fact, the life of a believer is of such a quality that he will never die spiritually. He has eternal life (3:16; 5:24; 10:28), and the end of physical life is only a sleep for his body until the resurrection unto life. At death the spiritual part of a believer, his soul, goes to be with the Lord (cf. 2 Cor. 5:6, 8; Phil. 1:23).[8]
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[1]H. L. Willmington, The Outline Bible, Jn 11:1-2 (Wheaton, Ill.: Tyndale House Publishers, 1999).
[2]James M. Freeman and Harold J. Chadwick, Manners & Customs of the Bible, "Rewritten and updated by Harold J. Chadwick"--Cover.; Includes index., Rev. ed.]., 520 (North Brunswick, NJ: Bridge-Logos Publishers, 1998).
[3]Roger L. Fredrikson and Lloyd J. Ogilvie, vol. 27, The Preacher's Commentary Series, Volume 27 : John, Formerly The Communicator's Commentary, The Preacher's Commentary series, 189 (Nashville, Tennessee: Thomas Nelson Inc, 1985).
[4]Roger L. Fredrikson and Lloyd J. Ogilvie, vol. 27, The Preacher's Commentary Series, Volume 27 : John, Formerly The Communicator's Commentary, The Preacher's Commentary series, 189 (Nashville, Tennessee: Thomas Nelson Inc, 1985).
1 1. Frederic Louis Godet, Commentary on John’s Gospel, p. 740.
[5]Roger L. Fredrikson and Lloyd J. Ogilvie, vol. 27, The Preacher's Commentary Series, Volume 27 : John, Formerly The Communicator's Commentary, The Preacher's Commentary series, 189 (Nashville, Tennessee: Thomas Nelson Inc, 1985).
[6]A.T. Robertson, Word Pictures in the New Testament, Vol.V c1932, Vol.VI c1933 by Sunday School Board of the Southern Baptist Convention., Jn 11:26 (Oak Harbor: Logos Research Systems, 1997).
[7]H. L. Willmington, Willmington's Bible Handbook, 616 (Wheaton, Ill.: Tyndale House Publishers, 1997).
cf. confer, compare
[8]John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures, 2:314 (Wheaton, IL: Victor Books, 1983-c1985).