RESURRECTION POWER
Additional note: Egō eimi
Jesus uses the egō eimi formula in three different ways in the Fourth Gospel: (1) With a predicate: ‘I am the bread of life’ (6:35, 41, 48, 51), ‘I am the light of the world’ (8:12), ‘I am the gate for the sheep’ (10:7, 9), ‘I am the good shepherd’ (10:11, 14), ‘I am the resurrection and the life’ (11:25), ‘I am the way and the truth and the life’ (14:6), and ‘I am the true vine’ (15:1, 5). (2) With an implied predicate: ‘I am [he]’, ‘I am [the one]’ indicating he is the Messiah (4:26; 8:24, 28; 13:19), and ‘It is [I]’ and ‘I am [he]’ simply to identify himself (6:20; 18:8, and possibly 18:5, 6, 8), as did the man born blind (9:9). (3) As an absolute, possibly in 8:24, 28; 18:5–6, and certainly in 8:58: ‘before Abraham was born, I am!’ The last of these uses needs further comment, for in this case egō eimi represents the divine name. In Exodus 3:14 God says to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you.” ’ The ‘I AM WHO I AM’ is translated as egō eimi ho ōn in the LXX. In Isaiah 43:25; 51:12 egō eimi on its own functions as the divine name. Thus when Jesus said to ‘the Jews’, ‘before Abraham was born, I am’, he was identifying himself with God. He was not only pronouncing the name of God, which Jews normally did not dare to utter, but, even worse, he was claiming to be God.
Jesus’ Death vs His resurrection
STUDY AND REVELATION OF JOHN 11
Resurrection (of Christ)
Greek expression: anastasis
Pronunciation: ahn AH stah seess
Strong’s Number: 386
KEY VERSES
Romans 1:4; 1 Corinthians 15:42
The Bible records that several people were raised from the dead. Elijah raised a widow’s son from the dead, another widow’s son was raised by Jesus, and Lazarus was also raised by Jesus. However, their revitalization (or resuscitation) is absolutely not the same as Christ’s “resurrection,” which is anastasis in Greek. They arose only to die again; He arose to live forever. They arose still doomed by corruptibility; He arose incorruptible. They arose with no change to their constitution; He arose in a significantly different form. When Jesus arose from the dead, He was glorified, transfigured, and became life-giving spirit. All three happened simultaneously. When He was resurrected, He was glorified (Luke 24:26). At the same time, His body was transfigured into a glorious one (Phil. 3:21) and became a life-giving spirit (1 Cor. 15:45).
Prior to the Lord’s crucifixion and resurrection He declared, “The hour has come for the Son of Man to be glorified. ‘Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies, it bears much fruit’ ” (John 12:23–24). This declaration provides the best picture of resurrection. Paul also used this illustration. He likened the glory of Christ’s resurrection to a grain being sown in death, then coming forth in life. Actually, Paul used this illustration when answering two questions the Corinthians posed about resurrection: (1) How are the dead raised? and (2) With what sort of body do they come? (1 Cor. 15:35).
To the first question Paul responded, “Foolish man, what you sow is not made alive unless it dies” (1 Cor. 15:36). This follows perfectly the Lord’s saying in John 12:24, and the two mutually explain each other. The grain must die before it can be quickened. Paul devotes more explanation to the second question; and the Spirit inspired him to unfold this mystery. Using the same natural example of the grain of wheat, Paul revealed that the body that comes forth in resurrection is altogether different in form from that which had been sown. Through an organic process, the single, bare grain is transformed into a stalk of wheat. In essence, the grain and the stalk are one and the same—the latter simply being the living growth and expressed expansion of the former. In short, the stalk is the glory of the grain or the glorified grain.
This illustration shows that Jesus’ resurrected body was altogether different from the one that was buried. In death, He had been sown in corruption, dishonor, and weakness; but in resurrection, He came forth perfect, in glory and power. The natural body that Jesus possessed as a man became a spiritual body. And at the same time Christ became “life-giving spirit.”
Resurrection (of Christians)
Greek expression: anastasis
Pronunciation: ahn AH stah seess
Strong’s Number: 386
KEY VERSES
Romans 6:5; 1 Corinthians 15:12–13, 42
The resurrection of Christ is the central point of Christianity. So important was the resurrection for Paul that he hinged both preaching and faith upon its validity. He considered that Christianity without the resurrection would be empty and meaningless (1 Cor. 15:12–19). The resurrection of Christ is the presupposition of all New Testament truths and experience. Rebirth to a living hope is based upon the resurrection (1 Pet. 1:3). Resurrection and regeneration are closely linked in the Scriptures in the same way that crucifixion and redemption form an inseparable unity. As redemption was not possible without Christ’s crucifixion, so regeneration of all people and creation is not possible without Christ’s resurrection. The Scripture plainly says that we have been born again through the resurrection of Christ (1 Pet. 1:23).
After Christ was raised from the dead, He called the disciples His brothers (Matt. 28:10; John 20:19), and He declared that His God was now their God, and His Father their Father. Through resurrection, the disciples had become the brothers of Jesus, possessing the same divine life and the same Father. As the firstborn from among the dead (Col. 1:17; Rev. 1:18), Jesus Christ became the firstborn among many brothers and sisters (Rom. 8:29). The Scriptures even tell us that all believers were included with Christ in His resurrection. Paul declared: “For since by a man came death, by a man also came the resurrection of the dead” (1 Cor. 15:21, NASB). This shows that Christ’s resurrection included “the resurrection of believers” to eternal life. When He arose, many arose with Him, for they were united with Him in His resurrection (Rom. 6:4–5; Eph. 2:6; Col. 3:1).
The previous verses speak of the spiritual gains of resurrection. Christians are also counting a physical resurrection. Paul looked for the day of the Lord when the dead in Christ would be raised and those who were still alive would join the dead in final victory over death and sin (1 Thess. 4:15–18). There was no doubt in his mind that this resurrection was a glorious expectation, that it involved some type of a personalized body, and that this body would not be a natural, finite body, but spiritual and eternal (1 Cor. 15:35–44).
Paul’s teaching on the resurrection of a physical body ran counter to current Greek thinking. The Greeks developed a doctrine of the immortality of the soul. The body was thought to be a disposable physical outer garment, whereas the soul was related to the immortal forms and sustained from age to age. It is no wonder that Paul had a difficult time preaching to the Athenians (Acts 17:16–32).
JESUS AND LAZARUS CONTRAST
Luke 24:50
And He led them out as far as to Bethany, and He lifted up his hands, and blessed them.
Our Lord’s ascension marked the final parting from his followers after forty days of post-resurrection appearances. He left them and went into the spirit-world until his second advent.
Some say that the ascension account is found only in Luke’s Gospel and in his book, The Acts of the Apostles, and that his account may be unfounded.
Such critics forget the references to the ascension by Paul in Ephesians, Colossians, and I Timothy; by Peter; and by the writer of Hebrews.
From Luke’s account we see that the ascension was in two stages and had three consequences.
I. Stages of the ascension
A. Christ’s solemn benediction: “He lifted up his hands, and blessed them.”
The Old Testament partriarchs and prophets lifted up. holy hands in blessing before death, and our Lord did the same before ascending to heaven. How often he had lifted His hands during his life on earth. He blessed little children, for example. Again, after his resurrection, he lifted up hands in benediction when he met his disciples, saying, “Peace be unto you.”
Why did he do so before he ascended? For the same reason that he asked Thomas to “behold my hands.” The wounds were his credentials. The same person who had died, been buried, and risen again was ascending into heaven. There could be no case of mistaken identity.
What a lasting impression this must have made upon his followers—the Risen Christ with the uplifted hands.
B. Christ’s spectacular departure: “He was parted from them, and carried up into heaven.”
Satan is the Prince of the power of the air, but he was defeated on Calvary so he could not stop this celestial transportation. If man can, by his own powers, go to the moon, cannot God supernaturally and miraculously take his Son into heaven? The men on the moon brought back to earth the surface dust of the moon; Christ took up to heaven earth’s dust, a pledge that man, created from dust, should one day live and reign with him in heaven.
Note the stages in this spectacular departure:
1. Separation.
He was parted from them (Greek: “stand apart, be removed”). They were still earth-bound; by contrast He became heaven bound.
2. Transportation.
“He was carried up into heaven” (Greek: “was taken, borne up”). Were angels the carriers of this precious burden?
3. Termination.
“A cloud hid him.” They could not go beyond that, nor can we. They and we have to walk by sight. One day we shall see him face to face and be like him. Now we know in part; then we shall know fully.
III. Reactions to the ascension
A. Instant worship: “They worshipped him.”
The Greek means “prostrate in adoration.” They fell down and gave way not to despair or sorrow but to praise, thanksgiving, and adoration.
B. Itinerant joy: “They … returned to Jerusalem with great joy.”
This reminds us of the two disciples on the Emmaus road, but, while they had “lost” their Savior, they had not lost their joy; that was something no one could take away.
C. Incessant praise: “They … were continually in the temple, praising and blessing God.”
Not in the upper room as a holy huddle, but in the temple where the people were. Although the veil had been rent, it was still “My Father’s house,” God’s earthly sanctuary, and Jews still congregated there and still needed a Savior.
A soldier, mortally wounded, saw Napoleon ride by. “Thank God the emperor is safe,” he said. He died with a smile. The church is in decline, Sunday schools are diminishing, our society is extremely permissive; but our glorious Head is safe! He is back with his Father in heaven.
13
EASTER
Luke 24:32
Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?”
The walk to Emmaus, one of the best-known Easter stories, is too often neglected. Its familiarity has perhaps obscured its intensity of atmosphere.
After the atomic bomb was dropped on Hiroshima, the prevalent question of those left alive was: “What do you think has happened?” The disciples walking to Emmaus were just as bewildered. They were almost physically exhausted and spiritually destitute. Joint mourners of the crucified Savior, they could do little to comfort one another. The heart of their hearts had grown cold, the flame had gone out.
Suddenly they changed. Jesus appeared, and, though they did not immediately recognize Him, their hearts began to grow strangely warm again; their hearts “burned within.” The three meanings of the word translated burn represent the stages by which their hearts were warmed.
I. The kindling of the flame
The first meaning of burn is “to kindle a fire” or “light a candle.”
This began when Jesus approached. They were so despondent that their heads were bowed on their chests; their eyes were on the dust of the road. Suddenly they saw three pairs of sandals, not two! The Savior did not rush in but “drew near” unobtrusively. He began walking beside them. The poet put it:
A stranger join’d them, courteous as a friend, and asked them, with a kind engaging air, What their affliction was, and begg’d a share.
Whenever He draws near to us on the road of life, the flame begins to kindle in our heart.
II. The strengthening of the flame
The second meaning of burn occurs in the Gospels where lamps are described as “burning brightly.”
Christ never lights a flame to let it die out. The story and the flame took a brighter turn, as Christ took matters in hand. “Beginning at Moses,” He began to expound certain Old Testament prophecies. Their faces in the setting sun began to glow, not only because of the sunset but because of the strengthening of the flame within their hearts. Think of the Savior reaching Isaiah 53! They had heard it read many times in the synagogue, but now for the first time understood it!
A seminary professor had the ability to make the Bible live for his students. They wanted to know his secret. One night, listening outside his bedroom door after he had had a long, hard day, they heard him say simply before climbing into bed: “Lord, you know we’re on the same old terms tonight”! Constant nearness, being always on the same old terms, never vacillating, this is the secret to understanding God’s Word.
III. The all-consuming passion of the flame
Jesus used the word burn when talking about the burning of the pruned vine branches. He spoke of the all-consuming power of a blazing fire.
According to eastern hospitality, the disciples invited Jesus in. He accepted and the guest soon became the host. As He took bread, they recognized Him (by the way He said grace, broke it and revealed His wound prints, perhaps). The next moment He was gone.
How easy for them to remain and have a real cozy “holy huddle,” praising the Lord! But the all-consuming passion of the flame He had kindled drove them back seven miles in the dark, amidst all kinds of dangers. They had a testimony to give!
Mosaics can still be seen in the remains of Roman encampments. A Roman general would take a sackful of these colorful stones with him on campaign. He was not interested in their prettiness for he was a practical man. These little stones made up a picture of his god, and his god must go with him. So we have a risen Savior who goes with us as surely as He walked the Emmaus road. He says: “I will never leave thee nor forsake thee.”
O Thou who camest from above,
The pure, celestial fire to impart,
Kindle a flame of sacred love
On the mean altar of my heart.
There let it for Thy glory burn,
With inextinguishable blaze;
And trembling, to its source return
In humble love and fervent praise.
28. EASTER AND THE CHRISTIAN
Luke 23:50–24:12
I. THE TOMB—23:50–56
A. Person—vv. 50–51. Joseph (different than Mary’s husband), a member of the Sanhedrin (the Jewish high court), asked Pilate for the body of Christ.
B. Plea—v. 52. Joseph asked to be given the body of Christ, so that he could bury it in his own personal tomb.
C. Place—v. 53. Christ was buried in another’s tomb, born in a borrowed stable, nailed to a borrowed cross. He was a very poor person; yet He was the Son of God, who owns all things.
D. Preparation—v. 54. The Sabbath began Friday, 6:00 P.M., and continued until 6:00 P.M., Saturday.
E. Plans—vv. 55–56. The ladies prepare the spices, perfumes, salves, and oil to anoint the body of Christ.
II. THE TRIUMPH—24:1–7
A. People—v. 1. The women (see v. 10) came before dawn. Where were the men? Were the women more dedicated than the men?
B. Power—vv. 2–3. The grave was empty. The stone was rolled away. Note the empty cross and the empty tomb—the living Saviour!
C. Perplexed—v. 4. The women were confused. What had happened to the body of Christ?
D. Problem—v. 5. Why seek for Christ among the dead? Had they forgotten the words of Christ, “I will rise again”?
E. Promise—vv. 6–7. Christ said if they destroyed the temple (His body), it would be raised in three days (John 2:19–22).
The empty grave proves Christianity, the empty Christian life denies it.
III. THE TESTIMONY—24:8–12
A. Remembrance—v. 8. Now they remember the words of Christ concerning His resurrection from the dead.
B. Returning—v. 9. They told the disciples and others the good news of Christ’s resurrection.
C. Reporting—v. 10. They report the good news.
D. Rejection—v. 11. The disciples reject the news that Christ arose. He had taught them of His resurrection before He died, but they refuse to believe it.
E. Reality—v. 12. “However, Peter ran to the tomb to look. Stooping, he peered in and saw the empty linen wrappings; and then he went back home again, wondering what had happened” (LB).
40. THE RESURRECTION
John 20:1–31
I. DIVINE—vv. 1–10
A. Savior—v. 1. Mary visited the tomb early in the morning. It was still dark.
B. Sorrow—v. 2. Mary ran to Peter and John, telling them someone had stolen the body of Christ.
C. Seeking—vv. 3–8. Peter and John ran to the tomb. John arrived first. John believed Christ’s words that He would arise. Christ was not in the tomb. Only the linen cloth was there.
D. Scriptures—vv. 9–10. They seem to have forgotten that He had promised He would rise from the dead. Psalm 16:10 tells of the resurrection.
II. DEJECTED—vv. 11–18
A. Crying—v. 11. Mary Magdalene wept, thinking someone had stolen the body of Christ.
B. Concern—vv. 12–13. Two angels asked why she was crying. She said someone had taken away “MY LORD.”
C. Christ—vv. 14–18. Mary didn’t recognize Christ. Why? There are several reasons:
1. Sorrow. When filled with deep sorrow, it is hard to think and understand properly.
2. Sacred. Christ now has a heavenly body. When Christ spoke to her, Mary recognized Him, calling Him “Master.”
III. DISCIPLES—vv. 19–23
A. Savior—v. 19. Christ appeared before the disciples, even though the doors were locked. He had a heavenly body!
B. Showing—v. 20. He showed His hands, feet, and side which were pierced. This reminded them of His suffering.
C. Sent—v. 21. As God sent Christ into the world, so Christ sent Christians into the world.
D. Spirit—v. 22. He breathed on them, telling them to receive the Holy Spirit.
E. Salvation—v. 23. Man was not given power to forgive sin, but man has the power to show others how to find forgiveness.
IV. DOUBT—vv. 24–31
A. Problem—v. 24. Thomas was not present when Christ appeared.
B. Proof—v. 25. Thomas wanted proof. He had to see and feel.
C. Person—vv. 26–28. Christ appeared. Thomas said, “My Lord, my God.”
D. Personality—v. 29. Importance of believing—Hebrews 11:1.
E. Power—vv. 30–31. Could not record all the miracles of Christ! Some are recorded to increase our faith in God!