The Resurrection: So What? Part II
After years and years of
hearing sermons and reflections on Resurrection Sunday, I thought it would be
helpful to reflect on the resurrection of Jesus according to what the NT says on the issue.
In Part I we briefly covered
historical precedents for the concept of resurrection. In Part II let’s look at
the way early Christians reflected upon
the resurrection. That is, we’re exploring the ways the NT documents offer theological
reflection concerning the resurrection of Jesus. To do this, I looked up every
reference to the resurrection of Jesus in the NT.
Now, I’m not suggesting, for modern application, that we today can only reflect on the resurrection within the limits of NT precedent (one thinks of Rowan Williams' work, Resurrection: Interpreting the Easter Gospel, which uses NT exegesis quite sparsely). However, I am convinced that our reflection concerning the resurrection must be grounded in how the earliest Christians reflected upon it. Our reflection should be within certain NT parameters, one might say. The following is what I discovered in the NT.
Now, I’m not suggesting, for modern application, that we today can only reflect on the resurrection within the limits of NT precedent (one thinks of Rowan Williams' work, Resurrection: Interpreting the Easter Gospel, which uses NT exegesis quite sparsely). However, I am convinced that our reflection concerning the resurrection must be grounded in how the earliest Christians reflected upon it. Our reflection should be within certain NT parameters, one might say. The following is what I discovered in the NT.
Resurrection as Mere Fact
This is the most dominant presentation
of the resurrection. The primitive Jewish-Christian preaching to nonbelievers simply
contained the fact of the resurrection as part of their gospel proclamation (Acts
2:24, 32; 3:15; 4:1-2, 10, 33; 5:30; 10:40; 13:30, 34, 37; 17:18, 31; Rom 1:4;
6:9; 8:34; 10:9; 1 Cor 15:13-14; Gal 1:1, 1 Thess 1:10; 2 Tim 2:8; 1 Pet 1:21).
What’s interesting to me about these references is the fact that there is no
theological reflection offered. That is, the resurrection is mentioned simply
as a matter of fact, as one might talk about the weather or what time it is. It
is part-and-parcel of the gospel: God’s covenants with Israel, Jesus as God’s
emissary (Messiah), His teachings, His death, and His resurrection. Now, we don’t know that they didn’t offer some reflection with their preaching. All we know is
that in almost every reference to the resurrection of Jesus in the NT, there is
no theological reflection recorded in the documents. Therefore, it seems likely
to me that even if they did offer some reflection, it must have been very
little (or one might expect more recorded).
What do we say of this? A few
things:
1. The
resurrection is part of the very first, ancient proclamation of the primitive
Christians. You cannot get to an earlier stratum of Christian belief that is
devoid of the resurrection.
2. There
is reason to believe that without the resurrection, nothing else Jesus did would
have mattered that much. Instead, he would have been considered a good teacher
to some, but in general, a false prophet and deceiver of people (as he is
considered in the Talmuds). Therefore, it would seem as if the resurrection corroborated the ministry of Jesus to
His Apostles. This seems to be what Peter (and the Apostles?) believed: “Therefore let all the house of Israel know beyond a doubt that God has made
this Jesus whom you crucified both Lord and Christ” (Act 2:36 NET). That is,
even though Jesus was crucified, God the Father “has made”(ἐποίησεν) (= i.e., as demonstrated via the resurrection) Jesus both Lord and Messiah.
As Criteria for Apostleship
Witnessing the resurrected
Jesus was one of the chief criteria used to determine who should replace Judas
as Apostle (Acts 1:22).
As Evidence of the General Resurrection of the Faithful
As I stated in Part I, not
everyone believed in the general resurrection of the dead at judgment. Yet, the
general resurrection of the dead was a basic teaching of the church. Jesus’s
resurrection seems to have been the reason for that assurance of general
resurrection of the dead (Rom 6:4-5; 1 Cor 6:14; 15:13, 21, 23, 29; 2 Cor 1:9; 4:14;
probably Phil 3: 10-11; Hebrews 6:2; 11:35; Rev 20:5-6). That is, because Jesus
was raised from the dead, it demonstrated to the earliest Christians that there
will be a general resurrection for the faithful. This is probably what Peter
means in 1 Peter 1:3: Jesus’s resurrection gives us a “new birth into a living
hope” (= i.e., hope of final resurrection, which means entrance in to the World
to Come).
Indirectly Related to Baptism
This is where people typically
go to speak of participating in Jesus’s resurrection. In Col 2:12; 3:1, and 1 Peter 3:21, Jesus’s resurrection is linked with baptism and our “being raised
with Christ” with the same power that raised Him from the dead. (Notice how
Christians did not get baptized because Jesus was baptized. He is not our model
on this issue. Rather, Christian baptism is modeled after the death and
resurrection of Jesus.)
Being united with Christ in
His resurrection has to do with the enabling of the Christian to behave
according to the will of God. It’s to be “spiritually alive” in this life time.
This theology is also represented in Rom 8:11, where Paul states that if the
Spirit “of the one who raised Jesus from
the dead lives in you, the one who raised Christ from the dead will also make
your mortal bodies alive through his Spirit who lives in you” (Rom 8:11 NET).
Though Paul’s sentiment here is not linked to the ritual of baptism, the same
theology is represented = we are raised to new life by the same power that
raised Jesus from the dead.
Linked with Atonement and Righteousness
Paul makes a hymnic/poetic
comment concerning Jesus’s death and resurrection in Rom 4:25: “He was given over
because of our transgressions and was raised for the sake of our being made
righteous” (ἠγέρθη διὰ τὴν δικαίωσιν
ἡμῶν). I wouldn’t make too much of the distinction, as if being “given over” (=
to die) is strictly about dealing with our “transgressions,” while the
resurrection is strictly about our being made righteous. Rather, it is in the
dying and rising that one’s sins are atoned and one is made righteous.
One might add a possible last significance, though I don't included it in red in this list because it's not made explicit in the New Testament. The resurrection certainly led to, or at least supported, the belief that Jesus was ascended/enthroned. That is, either the resurrection led them to believe that Jesus was reigning Lord and/or it supported their belief they already had because of their religious experience of His Spirit within their community. In any case, the resurrection seems intimately connected with Jesus's ascension and enthronement.
That’s it. I’m quite surprised. Frankly, I’d expect much more
about it. I’d expect it to be on nearly every page with tons of theological
reflection commensurate to this momentous event.
But it’s not there. Very little theological
reflection is offered. What is certainly not
there, as is preached and taught by so many preachers/teachers is the
belief that because of the resurrection of Jesus, “we get to go to Heaven.”
The only reference to the resurrection that
is applicable to Christian living is by indirect
reference. Paul believed that the power
that raised Jesus is at work in us.
It is also clear that the resurrection of Jesus is really only about Jesus. I.e., the resurrection of Jesus is not applied to the life of the believer much (if any) at all. (This is different for the death of Jesus, which the Christians routinely applied to believers, but that’s another blog post!).
It is also clear that the resurrection of Jesus is really only about Jesus. I.e., the resurrection of Jesus is not applied to the life of the believer much (if any) at all. (This is different for the death of Jesus, which the Christians routinely applied to believers, but that’s another blog post!).
This Resurrection Season, let us not bother
about trying to re-feel anything about the resurrection, as if we could conjure
up the same feelings many of us had when we first believed. We should celebrate, and be happy! It's just that our feelings or excitement is not the goal of Resurrection Season.
Instead, let us
reflect upon the significance of the resurrection according to the NT: Jesus’
resurrection is (1) a non-negotiable fact of Christian proclamation (as properly understood in a first-century context), (2) a
chief criteria for apostleship (which is why we should not call anyone today an
Apostle by title unless they’ve seen the risen Lord), (3) evidence that the
general resurrection is coming for the faithful, (4) evidence that the same
power that raised Jesus is available for the Christian, and (5) is linked with
the saving act of Jesus.
So many other issues to be considered: (1) more exploration for why the resurrection is primarily applied to Jesus, while His death is primarily applied to believers; (2) how the early church (2nd cent.+) used/interpreted the resurrection (so far, my cursory exploration has given very few results); (3) why the earliest church reflected so little on the resurrection, especially as it relates to early Christian apologetics (e.g., why don't the earliest apologists spend more time on the resurrection and eye-witnesses, etc. than they do?); (4) does the dearth of resurrection comments have to do with mission work to Gentile territories? (Paul's Epicurean and Stoic audience didn't understand what "resurrection" meant in Acts 17) Perhaps it didn't help the Gentile mission - but really?; (5) Application - how does this exploration affect modern proclamation and apologetics?
So many other issues to be considered: (1) more exploration for why the resurrection is primarily applied to Jesus, while His death is primarily applied to believers; (2) how the early church (2nd cent.+) used/interpreted the resurrection (so far, my cursory exploration has given very few results); (3) why the earliest church reflected so little on the resurrection, especially as it relates to early Christian apologetics (e.g., why don't the earliest apologists spend more time on the resurrection and eye-witnesses, etc. than they do?); (4) does the dearth of resurrection comments have to do with mission work to Gentile territories? (Paul's Epicurean and Stoic audience didn't understand what "resurrection" meant in Acts 17) Perhaps it didn't help the Gentile mission - but really?; (5) Application - how does this exploration affect modern proclamation and apologetics?