In the old days kings used to send out heralds that would announce his message to the people. They would come to the villages and towns and
shout 'Hear Ye, Hear Ye', Hear Ye! ... and people would gather around to hear the word of the king, which rarely was good news for the common people. However since
Jesus began his ministry the Gospel has been preached throughout the world and most people have heard the word ‘Gospel’ even though they may not understand
what it means. The word ‘Gospel’ literally means TO PROCLAIM GOOD; unlike the messages from the kings of yesteryear, the gospel of Jesus Christ is ‘Good
News’.
1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand...
As declared by the apostle Paul and throughout the New Testament the gospel means resurrection from the dead. The good news is that Jesus died for our sins and arose
from the dead which is the foundation of the Christian faith, Jesus defeated death and therefore can give life to all who believe in him, can resurrect them from the dead.
1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was
buried, and that he rose again the third day according to the scriptures.
The good news is that Jesus has risen from the dead and has promised RESURRECTION to all who believe in him.
Simply put ‘Resurrection’ means to come back to life from the dead as Jesus did. The literal meaning is to ‘stand up straight’ in contrast to a dead person who is
laid horizontal on the ground. Does the bible teach that dead believers will come back to life as they were in this life, or is there a difference between the way we are now,
and the life that has been promised to us in the future. The good news of the gospel is that we will be made alive in Jesus even after our body dies in this life. The better
news is that we will not be the same as we are at present but will have a different body altogether. This is the question that the believers in Corinth had asked Paul and he
explained it in some detail.
1 Corinthians 15:35 But some man will say, How are the dead raised up? and with what body do they come?...
v 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
v 38 But God giveth it a body as it hath pleased him, and to every seed his own body.
At the time of the resurrection of the believers, they will be given a body that will be completely different from the present one just as a seed is different than the plant which
grows up from it. What does it mean that ‘they will be given a new body’? Upon death of this body, the soul of the believer goes to heaven but the soul needs a body
to dwell in; so at the time of the resurrection God will place the souls of the believers in the new ‘spiritual’ body that will be incorruptible as opposed to this weak and mortal
body that we live in now. This is the real meaning of ‘Eternal Life’: our souls will dwell in bodies that can never die, and therefore we will live forever, have
‘Everlasting Life’.
1 Corinthians 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
v 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
‘Incorruption’ means that the body cannot grow old, wear out or die; those who want to stay forever young need not seek a plastic surgeon but should look to the
Physician who can not only fix their body, he can make them a brand new one that will stay forever young and beautiful, and his name is Jesus. Not only will we have bodies
that can never grow old or die, He will make a brand new world that will be incorruptible like the spiritual body, in which there will be found no evil, no death, no sorrow, a
world of pleasure without pain. So the good news of the gospel is that all who believe in Christ Jesus have been promised resurrection from the dead. And the even
better news is that resurrection means life in a new spiritual body that can never grow old or die, which will live in a world where there is no evil.
1 Corinthians 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
This will happen at Jesus’ second coming, it will happen in the air just above the earth’s surface, within the earth's atmosphere where Jesus will transform the bodies of all
believers, those in heaven and those who will be alive on earth upon his return.
1 Corinthians 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, v 52 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.
The process will be instantaneous, one moment living believers will be on earth, and in the blinking of an eye they will be in the air and transformed forever, alive forever to
rule and reign with their Lord and Savior Jesus Christ.
In 1 Thes. 4:16 we read, For 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: v 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we
ever be with the Lord.
Though the preceding scriptures are often misquoted to prove a pre-tribulation rapture, in fact they are referring to Jesus’ second coming. The last trumpet will sound to
announce Jesus’ second coming not a secret Rapture. He will return with the saints in heaven, gather up the believers from earth, give the dead believers their new bodies
first, and immediately thereafter transform the bodies of the living believers in the air. He will then continue descending with his whole body to set up his millennial kingdom
on Earth. As promised Jesus will unite his whole body of believers, both in Heaven and on Earth, and he does it in between Heaven and Earth, not in Heaven and not on
Earth, and having done so he brings them all back to Earth with him to rule and reign in his eternal Kingdom.
Please study the definitions of ‘Gospel’, and ‘Resurrection’ listed below along with the scripture references to gain a better understanding of the meaning of the gospel
of Jesus Christ. May God bless you richly with the revelation of the knowledge of his dear Son as you continue to study and meditate with diligence!
DEFINITIONS
GOSPEL / G2098 - εὐαγγέλιον (GREEK)
euaggélion; gen. euaggelíou, neut. noun from euággelos (n.f.), bringing good news, which is from eú (G2095), good, well, and aggéllō (n.f.), to proclaim,
tell. Originally a reward for good news, later becoming good news. In the Sept.: 2Sa_18:22, 2Sa_18:25. In the NT, spoken only of the glad tidings of Christ
and His salvation, the gospel. Found twice in Acts, once in Peter's epistles, once in the Book of the Revelation, but not found in Luke, nor in the epistles or Gospel of
John Related to euaggelízō (G2097), to announce good news. Also from euággelos (n.f.): euaggelízō (G2097), to evangelize, proclaim the good news.
(I) In the books of the NT, particularly in the sense of glad tidings, except in the writings of Paul.
(A) The gospel of the kingdom of God (Mat_4:23; Mat_9:35; Mat_24:14; Mar_1:14). By implication (Mat_26:13; Mar_1:15; Mar_13:10; Mar_14:9; Rev_14:6,
"eternal gospel" [a.t. {cf. Luk_2:10}]). See basileía (G932), kingdom. "Kingdom" must be interpreted in this context as the rule which God establishes in the hearts of men
when Jesus Christ is received by faith. The gospel of the kingdom of heaven and the kingdom of God are one and the same thing (Mat_19:23-24). It means first and
primarily the rule of God in the human heart because of Christ (Luk_17:20-21). It also refers to the kingdom in its future state during which the believers will reign with
Christ forever (Rev_22:1-5). In the above references, however, when it is the gospel of the kingdom of God or the eternal gospel, reference is to the invisible rule of Christ
in the hearts of believers. By metonymy, it means annunciation of the gospel through Christ (Mar_1:1), also the gospel of the grace of God as manifested in Christ (Act_20:
24).
(B) In respect to the coming and life of Jesus as the Messiah, gospel, glad tidings (Mar_8:35; Mar_10:29; Mar_16:15; Act_15:7; 1Pe_4:17). Later, euaggélion came
to mean a history of Jesus' life such as we have in the Gospels of Matthew, Mark, Luke and John.
(II) In the writings of Paul, the gospel, that is:
(A) Generally the gospel plan of salvation, its doctrines, declarations, precepts, promises (Rom_2:16, "according to the gospel which I preach" [a.t.]; Rom_11:28; Rom_16:
25; 1Co_9:14, 1Co_9:18; 1Co_15:1; 2Co_4:3-4; 2Co_9:13; 2Co_10:14; Gal_1:11, "the gospel which was preached by me" [a.t.]; Gal_2:2, Gal_2:5, Gal_2:14; Eph_1:13;
Eph_3:6; Eph_6:19; Phi_1:5, Phi_1:7, Phi_1:17, Phi_1:27; Phi_2:22; Col_1:5, Col_1:23; 1Th_1:5; 1Th_2:4; 2Ti_1:10; 2Ti_2:8). The gospel of Christ made known by
Him as its founder and chief cornerstone (Rom_15:19, Rom_15:29; 1Co_9:12, 1Co_9:18; Gal_1:7; 1Th_3:2; 2Th_1:8). The gospel of God, of which God is the Author
through Christ (Rom_15:16; 2Co_11:7; 1Th_2:2, 1Th_2:8-9; 1Ti_1:11). By antithesis, héteron (G2087), another but different gospel, including other precepts (2Co_11:4;
Gal_1:6).
(B) By metonymy, the gospel work, i.e., the preaching of the gospel, labor in the gospel (Rom_1:1, Rom_1:9, Rom_1:16; 1Co_4:15; 1Co_9:14, 1Co_9:23; 2Co_2:12;
2Co_8:18; Gal_2:2, Gal_2:7, "I was entrusted to preach the gospel to the Gentiles" [a.t.]; Eph_6:15; Phi_1:12; Phi_4:3, Phi_4:15; 2Th_2:14; 2Ti_1:8; Phm_1:13, "in bonds
on account of labors in the gospel" [a.t.]). In Rom_10:16, "all have not obeyed the preaching of the gospel" (a.t.), i.e., the gospel as preached.
RESURRECTION G386 ἀνάστασις (GREEk)
anástasis; gen. anastáseōs, fem. noun from anístēmi (G450), to stand up. Resurrection, recovery.
(I) A standing on the feet again or rising as opposed to falling; used figuratively in Luk_2:34.
(II) Resurrection of the body from death, return to life.
(A) Spoken of individuals who have returned to life (Heb_11:35; Sept.: 1Ki_17:17 f.; 2Ki_4:20 f.). Of the resurrection of Jesus (Act_1:22; Act_2:31; Act_4:33; Act_17:18;
Rom_1:4; Rom_6:5; Phi_3:10; 1Pe_1:3; 1Pe_3:21).
(B) Spoken of the future resurrection (Joh_11:24; Act_17:32; Act_24:15, Act_24:21; Act_26:23; 1Co_15:12-13, 1Co_15:21, 1Co_15:42; Heb_6:2); resurrection unto life or
unto condemnation (Joh_5:29). In Heb_11:35, "that they might obtain a better resurrection," i.e., than that just before spoken. Resurrection denied by the Sadducees
(Mat_22:23, Mat_22:28, Mat_22:30-31; Mar_12:18, Mar_12:23; Luk_20:27, Luk_20:33; Act_23:8); by certain others (2Ti_2:18).
(C) Spoken of the resurrection of the righteous (Mat_22:30; Luk_14:14; Luk_20:35-36); the first resurrection (Rev_20:5-6, see discussion below. Cf. 1Co_15:23-24; 1Th_4:
16).
(D) By metonymy, the author of resurrection (Joh_11:25).
In Rev_20:4-6 we read of two distinct resurrections of the dead, with 1,000 years between, in which risen saints reign with Christ. By those who spiritualize most of Rev., it is
claimed that since verse four speaks of the souls of the saints and not of their bodies, this must refer to the spiritual resurrection when a believer is resurrected from his old
life of sin to a new life of regeneration. The verb used in relation to these souls is "beheaded" (pepelekisménoi, the pl. perf. pass. part. of pelekízō [G3990], to
behead, from pélekos, an axe), and the reference is to the souls which have been beheaded. The word pelekízō is used only here and it cannot be spiritualized. This is a
literal resurrection of the body since the word "resurrection" is used in referring to the body, for the most part, and only once figuratively in Luk_2:34.
The condition indicated in Rev_20:4, however, is not that of a spiritual regeneration from spiritual death, but of actual death of the body. The vision of Rev. chapter twenty
speaks about disembodied spirits or souls. These are the souls of those who died, death being interpreted as the separation of the spirit from the material body. There is
only one way that we can interpret the reviving of the souls and that is their reunion with their separated bodies. Therefore, the resurrection actually is when the departed
spirit is joined together with a new body. In verse four, we read that these disembodied souls or spirits "lived" (ézēsan, the aor. indic. of záō [G2198], which word is never
applied in any instance in the NT to the souls in their disembodied state). However, it is constantly used to describe that reanimation by which the soul is united again to its
tabernacle of the flesh. The souls from their disembodied existence receive again an identifiable existence but in a different form.
All throughout 1 Cor. 15 the verb zōopoiéō (1Co_15:22, 1Co_15:36, 1Co_15:45), translated "to quicken," without any doubt whatsoever means the resurrection of
the body from the dead. The word in these instances means to make alive, to make a new living person which is achieved by raising the body to be united with the
separated soul-spirit. Thus we affirm that the verb ézēsan, they lived, in the latter part of Rev_20:4, must refer to the resurrection of the body and the reunification of that
resurrected body with the spirit-soul of those who were dead. To affirm that this is so in verse six we have a definitive reference that this is the first resurrection, or as the
Gr. has it, "the resurrection, the first one [hēanástasis hēprṓtē]" (a.t.).
Of the forty-two times in the NT that the word anástasis occurs, with the exception of Luk_2:34, it always means the resurrection of the body. It is never used with the
meaning of spiritual regeneration or quickening. Furthermore, the two resurrections contrasted cannot be one spiritual and the other physical for there is a chronological
separation between the two.
The entire scene revealed here is that of judgment (Rev_20:12), and it is the dead, small and great, standing before the Lord to be judged. It is a contrast between the
people who were not adequately and completely judged during their lifetime on earth but are being judged in the afterlife in their reconstituted personalities. Thus the
meaning is clear that the souls spoken of in Rev_20:4 are those whose bodies are resurrected and joined with their souls as indicated in verse twelve.
In 1Th_4:16, we have the prediction of Christ's return to raise His saints. In Rev_20:1, we have a similar expression of the angel descending from heaven, even as the Lord
will descend from heaven. It is apparent that, in 1Th_4:16, the Lord is accompanied by an archangel who sounds his trumpet and then the dead in Christ shall rise
first. The two scenes must refer to the same event, for although Rev_20:1 refers only to an angel, 1Th_4:16 refers to both the Lord and an angel. Since there is no doubt
that this latter verse deals with the resurrection of the bodies of the believers, Rev_20:1 must also refer to the same.
In 1Co_15:23, the Apostle Paul speaks of the resurrection of Christ and then of those who are Christ's at His coming. There is no doubt whatsoever that these are
the same saints described as those who constitute the first resurrection in Rev_20:5.
In Rev_20:12 the dead spoken of are in contrast to the blessed and saints (Rev_20:6). They are unbelievers who appear before the Great White Throne to be judged.
These are the "rest of the dead" referred to in Rev_20:5. These "rest of the dead" who are being judged are separated in their rising and destiny from the believers who
live and reign with Christ for 1,000 years (Rev_20:4), and sit with Christ on His throne and reign with Him. On the other hand, the rest of those who are unbelievers are the
dead who stand before the throne to be judged.
The first group have incorruptible and immortal bodies, according to 1Co_15:51-54. Over these the second death has no power (Rev_20:6). As believers, they will
never be separated from God and their resurrection body will never be separated from their spirits as occurred with their first death. The other dead unbelievers, whose
names are not in the Book of Life, acquire corruptible bodies as their resurrection bodies. These are subject to change since they are cast into the lake of fire. Clearly
there is 1,000 years existing between these two resurrections (Rev_20:5). The chronological order of the resurrection is also detailed in 1Co_15:21-25. Verse twenty-two
says, "As in Adam all die [in the Gr. it is the pres. indic., indicating that they are in the process of dying], even so in Christ shall all be made alive [zōopoiēthḗsontai, fut.
pass. of zōopoiéō, which indicates a punctiliar action in the fut., referring to the resurrection of the bodies of all, believers and unbelievers]." This is a statement of the
universality of the resurrection although it does not mean that this is simultaneous. Immediately Paul goes on, however, to designate the order of this universal resurrection
by saying, "But every man in his own order" (1Co_15:23). The word "order" is tágma (G5001), mentioned only here. This intimates that there are several such bands or
groups of those who are being resurrected. The first one, the firstfruits of the resurrection, is Jesus Christ. What is translated as "firstfruits" in the phrase "Christ the
firstfruits" is the word aparchḗ (G536), which means the One who starts it off, the One making a beginning. Paul in Col_1:18 calls Him the prōtótokos (G4416), the first born
from the dead, or the first One given up by the world of the dead. The Lord Jesus leads this group who are His: "Afterward they that are Christ's at his coming" (1Co_15:
23). "Afterward" (épeita [G1899]) here indicates chronological time. These are believers referred to in 1Th_4:16 as "the dead in Christ" who shall rise first. They are the
same blessed and holy ones who shall be raised first to reign with Christ for 1,000 years.
Between the resurrection of Jesus Christ and those that are Christ's, the believers, there has been a long time (at least 2,000 years). 1Co_15:24 begins with a correlative
word of épeita, namely eíta (G1534), which means afterward, after, or after that. Etymologically, since in our historical perspective we see that about 2,000 years have
elapsed since the resurrection of Jesus Christ and the present time, is it not consistent to believe that there can be 1,000 years between the resurrection of the believers
and the resurrection of the unbelievers?
What then, according to Paul, is the next chronological event after the resurrection of the believers? This is stated in 1Co_15:24 which begins with eíta, afterward, in the
phrase "Afterward, the end" (a.t.). Télos (G5056), end, does not indicate the termination of the world, but the goal, the expected purpose, the event which will spell the
conclusion of the mediatorial work of the Lord Jesus Christ-"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." This is the conclusion of the present dispensation, which is called the consummation (suntéleia [G4930]), of the age (aiṓn, [G165]). This
expression, suntéleia toú aiṓnos, occurs in Mat_13:39-40, Mat_13:49; Mat_24:3; Mat_28:20; Heb_9:26. It is evident that this consummation completes the work which the
Lord Jesus came to do for those who would believe on Him that He would raise them from the dead, give them an incorruptible body, and cause them to reign with Him
forever. He also puts an end to death. These believers will never die again as they did when they were in their Adamic body.
Consequent to Christ's completion of His work for the believers, He subjugates the unbelievers as expressed in 1Co_15:27. The rest of the dead (Rev_20:5) do not live (in
other words, are not resurrected) until the 1,000 years of Christ's reign on earth with the believers is finished. It is at that time that death and Hades give up the dead that
are in them and every man is judged according to his works. We see that there is absolute harmony between the teaching of Rev. chapter twenty and 1 Cor.
chapter fifteen, one explaining the other. The Scriptures teach that God's actions are not capriciously eclectic, but according to His foreknowledge (Rom_8:29). Jesus
Christ came to save all and His salvation is offered to all, but only those are saved who believe on Him (1Ti_4:10). They are a separate group of people within the world
who are going to be treated in a distinct manner, different from those who do not believe (1Th_5:9). The believers, therefore, are from within the world and are called out of
the world. However, they still live in the world and the day will come when they shall be, if dead, resurrected first. Then those who are Christ's and are still alive at the
coming of the Lord will be changed so that their bodies will become congruous to the new environment that will be created by God for them to live in (Rom_8:19-23; 1Th_4:
14-16; Rev_21:1).
In the same manner, the Lord is going to call the believers from among the dead. Luk_20:35 says, "But they which shall be accounted worthy to obtain that world, and the
resurrection from the dead, neither marry, nor are given in marriage." The expression "the resurrection from the dead" in Gr. is tḗs anastáseōs tḗs ek nekrṓn,
meaning "the resurrection, the one from among the dead" (a.t.). This indicates that there are some who will be raised and others who will not be. Here we have once again
God's eclecticism, the scriptural teaching of election that as some are chosen in the world to be saved from the world spiritually because they believed on the Lord Jesus
Christ, so those who believed are going to be chosen out from among the dead.
Since the redemption provided by Christ, there has always been a believing and an unbelieving group dealt with by God separately, not capriciously, but according to their
own choice of God's sacrifice in and through Christ. This is very clearly demonstrated in Phi_3:8, Phi_3:11 where Paul says, "I count all things but loss . . . if by any means I
might attain unto the resurrection out from among the dead" (a.t.). The expression is the same as that in Luk_20:35, tḗn exanástasin tḗn ek nekrṓn, which literally means
the resurrection out from among the dead ones. The word used here is not anástasis, resurrection, but exanástasis (G1815), used only here and which is made from the
prep. ek, from out of, and anástasis (G386), resurrection. This is an eclectic resurrection, a separation and quickening to life from among the dead. Paul intimated that this
was an express and intense desire on his part to strive to attain this resurrection, to belong to this first group of those who were going to be resurrected. If the resurrection
is one general, inevitable resurrection, there is absolutely no reason why Paul should strive for it since it is going to come anyway. And why should our Lord speak of those
who shall be "accounted worthy to obtain that age and the resurrection out from among the dead" ([a.t.] Luk_20:35) if there were not those who are counted unworthy and
are not going to obtain this resurrection? This eclectic resurrection is referred to also in OT passages such as Dan_12:2, being a Messianic eschatological portion in which
we read, "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." It is evident that some
awake at one time and others at another, which agrees with the NT declarations, especially that of Rev. chapter twenty.
Is there any Scripture which supports a simultaneous resurrection of the just and the unjust? Some quote Joh_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." Likewise, in verse twenty-eight we read, "Marvel not at this: for the hour is
coming, in the which all that are in the graves shall hear his voice." The dead here may refer only to those who belong to Christ because it is only they that can recognize
His voice. In Joh_10:27 we read, "My sheep hear my voice," which indicates that those who are not His sheep do not hear His voice. This is all in the context of the
resurrection. Rom_8:11 makes it amply clear that it is the Holy Spirit within us that causes us to recognize Christ's voice when He shall speak to us and our bodies shall be
raised: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that
dwelleth in you." That Spirit is the bond of life between Christ and all that sleep in Him and the pledge of their redemption from the grave (Rom_8:23). The unbelievers will
not hear His voice and will not be raised at the same time as the believers. Therefore, the passage in Joh_5:25, Joh_5:28 refers only to the resurrection of the believers.
This is given to them as a distinct inheritance.
Another Scripture verse of significance is 2Ti_4:1, "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing
and his kingdom." As we see in 2Ti_4:2, the charge was for Timothy to preach the word of God. Reference here is to the judgment by Christ of the living ones at the time
when He shall come for that purpose and the dead ones who will be raised who are among the rest of the dead of Rev_20:5, Rev_20:12. Here the word "living" does not
refer to the believers and "the dead" to the unbelievers, but rather to both unbelieving groups, i.e., those who would be alive at that time and those who would be dead.
There is no doubt that Joh_5:28-29 and Luk_20:36 have reference to the literal rising of the body from the grave. Apply these to Rev_20:1-6 and you will find them
perfectly fitting the words of our Lord, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that
have done good, unto the resurrection of life" (Joh_5:28-29). "And they lived and reigned with Christ" (Rev_20:4); this is the first resurrection (Rev_20:6). In Luk_20:35-36
we read, "They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they die any
more"; and in Rev_20:6, "On such [who have experienced the first resurrection] the second death hath no power." Thus, "They which shall be accounted worthy to obtain
. . . the resurrection from the dead" in Luk_20:35 are the believers in Rev_20:6 who are called "blessed and holy" and who have part in the first resurrection. Joh_5:29,
"They that have done evil, unto the resurrection of damnation," corresponds to Rev_20:12, "And the dead were judged . . . according to their works." These texts, although
found in different places, must be fitted together for us to get the panorama of the resurrection of both the believers and the unbelievers.
Syn.: égersis (G1454), a rousing, resurrection (Mat_27:53).
shout 'Hear Ye, Hear Ye', Hear Ye! ... and people would gather around to hear the word of the king, which rarely was good news for the common people. However since
Jesus began his ministry the Gospel has been preached throughout the world and most people have heard the word ‘Gospel’ even though they may not understand
what it means. The word ‘Gospel’ literally means TO PROCLAIM GOOD; unlike the messages from the kings of yesteryear, the gospel of Jesus Christ is ‘Good
News’.
- What exactly is the good news?
1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand...
As declared by the apostle Paul and throughout the New Testament the gospel means resurrection from the dead. The good news is that Jesus died for our sins and arose
from the dead which is the foundation of the Christian faith, Jesus defeated death and therefore can give life to all who believe in him, can resurrect them from the dead.
1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was
buried, and that he rose again the third day according to the scriptures.
The good news is that Jesus has risen from the dead and has promised RESURRECTION to all who believe in him.
- What exactly does it mean to be resurrected from the dead?
Simply put ‘Resurrection’ means to come back to life from the dead as Jesus did. The literal meaning is to ‘stand up straight’ in contrast to a dead person who is
laid horizontal on the ground. Does the bible teach that dead believers will come back to life as they were in this life, or is there a difference between the way we are now,
and the life that has been promised to us in the future. The good news of the gospel is that we will be made alive in Jesus even after our body dies in this life. The better
news is that we will not be the same as we are at present but will have a different body altogether. This is the question that the believers in Corinth had asked Paul and he
explained it in some detail.
1 Corinthians 15:35 But some man will say, How are the dead raised up? and with what body do they come?...
v 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:
v 38 But God giveth it a body as it hath pleased him, and to every seed his own body.
At the time of the resurrection of the believers, they will be given a body that will be completely different from the present one just as a seed is different than the plant which
grows up from it. What does it mean that ‘they will be given a new body’? Upon death of this body, the soul of the believer goes to heaven but the soul needs a body
to dwell in; so at the time of the resurrection God will place the souls of the believers in the new ‘spiritual’ body that will be incorruptible as opposed to this weak and mortal
body that we live in now. This is the real meaning of ‘Eternal Life’: our souls will dwell in bodies that can never die, and therefore we will live forever, have
‘Everlasting Life’.
1 Corinthians 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
v 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
‘Incorruption’ means that the body cannot grow old, wear out or die; those who want to stay forever young need not seek a plastic surgeon but should look to the
Physician who can not only fix their body, he can make them a brand new one that will stay forever young and beautiful, and his name is Jesus. Not only will we have bodies
that can never grow old or die, He will make a brand new world that will be incorruptible like the spiritual body, in which there will be found no evil, no death, no sorrow, a
world of pleasure without pain. So the good news of the gospel is that all who believe in Christ Jesus have been promised resurrection from the dead. And the even
better news is that resurrection means life in a new spiritual body that can never grow old or die, which will live in a world where there is no evil.
- When will the 'Resurrection' of the believers take place?
1 Corinthians 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
This will happen at Jesus’ second coming, it will happen in the air just above the earth’s surface, within the earth's atmosphere where Jesus will transform the bodies of all
believers, those in heaven and those who will be alive on earth upon his return.
1 Corinthians 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, v 52 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.
The process will be instantaneous, one moment living believers will be on earth, and in the blinking of an eye they will be in the air and transformed forever, alive forever to
rule and reign with their Lord and Savior Jesus Christ.
In 1 Thes. 4:16 we read, For 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: v 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we
ever be with the Lord.
Though the preceding scriptures are often misquoted to prove a pre-tribulation rapture, in fact they are referring to Jesus’ second coming. The last trumpet will sound to
announce Jesus’ second coming not a secret Rapture. He will return with the saints in heaven, gather up the believers from earth, give the dead believers their new bodies
first, and immediately thereafter transform the bodies of the living believers in the air. He will then continue descending with his whole body to set up his millennial kingdom
on Earth. As promised Jesus will unite his whole body of believers, both in Heaven and on Earth, and he does it in between Heaven and Earth, not in Heaven and not on
Earth, and having done so he brings them all back to Earth with him to rule and reign in his eternal Kingdom.
Please study the definitions of ‘Gospel’, and ‘Resurrection’ listed below along with the scripture references to gain a better understanding of the meaning of the gospel
of Jesus Christ. May God bless you richly with the revelation of the knowledge of his dear Son as you continue to study and meditate with diligence!
DEFINITIONS
GOSPEL / G2098 - εὐαγγέλιον (GREEK)
euaggélion; gen. euaggelíou, neut. noun from euággelos (n.f.), bringing good news, which is from eú (G2095), good, well, and aggéllō (n.f.), to proclaim,
tell. Originally a reward for good news, later becoming good news. In the Sept.: 2Sa_18:22, 2Sa_18:25. In the NT, spoken only of the glad tidings of Christ
and His salvation, the gospel. Found twice in Acts, once in Peter's epistles, once in the Book of the Revelation, but not found in Luke, nor in the epistles or Gospel of
John Related to euaggelízō (G2097), to announce good news. Also from euággelos (n.f.): euaggelízō (G2097), to evangelize, proclaim the good news.
(I) In the books of the NT, particularly in the sense of glad tidings, except in the writings of Paul.
(A) The gospel of the kingdom of God (Mat_4:23; Mat_9:35; Mat_24:14; Mar_1:14). By implication (Mat_26:13; Mar_1:15; Mar_13:10; Mar_14:9; Rev_14:6,
"eternal gospel" [a.t. {cf. Luk_2:10}]). See basileía (G932), kingdom. "Kingdom" must be interpreted in this context as the rule which God establishes in the hearts of men
when Jesus Christ is received by faith. The gospel of the kingdom of heaven and the kingdom of God are one and the same thing (Mat_19:23-24). It means first and
primarily the rule of God in the human heart because of Christ (Luk_17:20-21). It also refers to the kingdom in its future state during which the believers will reign with
Christ forever (Rev_22:1-5). In the above references, however, when it is the gospel of the kingdom of God or the eternal gospel, reference is to the invisible rule of Christ
in the hearts of believers. By metonymy, it means annunciation of the gospel through Christ (Mar_1:1), also the gospel of the grace of God as manifested in Christ (Act_20:
24).
(B) In respect to the coming and life of Jesus as the Messiah, gospel, glad tidings (Mar_8:35; Mar_10:29; Mar_16:15; Act_15:7; 1Pe_4:17). Later, euaggélion came
to mean a history of Jesus' life such as we have in the Gospels of Matthew, Mark, Luke and John.
(II) In the writings of Paul, the gospel, that is:
(A) Generally the gospel plan of salvation, its doctrines, declarations, precepts, promises (Rom_2:16, "according to the gospel which I preach" [a.t.]; Rom_11:28; Rom_16:
25; 1Co_9:14, 1Co_9:18; 1Co_15:1; 2Co_4:3-4; 2Co_9:13; 2Co_10:14; Gal_1:11, "the gospel which was preached by me" [a.t.]; Gal_2:2, Gal_2:5, Gal_2:14; Eph_1:13;
Eph_3:6; Eph_6:19; Phi_1:5, Phi_1:7, Phi_1:17, Phi_1:27; Phi_2:22; Col_1:5, Col_1:23; 1Th_1:5; 1Th_2:4; 2Ti_1:10; 2Ti_2:8). The gospel of Christ made known by
Him as its founder and chief cornerstone (Rom_15:19, Rom_15:29; 1Co_9:12, 1Co_9:18; Gal_1:7; 1Th_3:2; 2Th_1:8). The gospel of God, of which God is the Author
through Christ (Rom_15:16; 2Co_11:7; 1Th_2:2, 1Th_2:8-9; 1Ti_1:11). By antithesis, héteron (G2087), another but different gospel, including other precepts (2Co_11:4;
Gal_1:6).
(B) By metonymy, the gospel work, i.e., the preaching of the gospel, labor in the gospel (Rom_1:1, Rom_1:9, Rom_1:16; 1Co_4:15; 1Co_9:14, 1Co_9:23; 2Co_2:12;
2Co_8:18; Gal_2:2, Gal_2:7, "I was entrusted to preach the gospel to the Gentiles" [a.t.]; Eph_6:15; Phi_1:12; Phi_4:3, Phi_4:15; 2Th_2:14; 2Ti_1:8; Phm_1:13, "in bonds
on account of labors in the gospel" [a.t.]). In Rom_10:16, "all have not obeyed the preaching of the gospel" (a.t.), i.e., the gospel as preached.
RESURRECTION G386 ἀνάστασις (GREEk)
anástasis; gen. anastáseōs, fem. noun from anístēmi (G450), to stand up. Resurrection, recovery.
(I) A standing on the feet again or rising as opposed to falling; used figuratively in Luk_2:34.
(II) Resurrection of the body from death, return to life.
(A) Spoken of individuals who have returned to life (Heb_11:35; Sept.: 1Ki_17:17 f.; 2Ki_4:20 f.). Of the resurrection of Jesus (Act_1:22; Act_2:31; Act_4:33; Act_17:18;
Rom_1:4; Rom_6:5; Phi_3:10; 1Pe_1:3; 1Pe_3:21).
(B) Spoken of the future resurrection (Joh_11:24; Act_17:32; Act_24:15, Act_24:21; Act_26:23; 1Co_15:12-13, 1Co_15:21, 1Co_15:42; Heb_6:2); resurrection unto life or
unto condemnation (Joh_5:29). In Heb_11:35, "that they might obtain a better resurrection," i.e., than that just before spoken. Resurrection denied by the Sadducees
(Mat_22:23, Mat_22:28, Mat_22:30-31; Mar_12:18, Mar_12:23; Luk_20:27, Luk_20:33; Act_23:8); by certain others (2Ti_2:18).
(C) Spoken of the resurrection of the righteous (Mat_22:30; Luk_14:14; Luk_20:35-36); the first resurrection (Rev_20:5-6, see discussion below. Cf. 1Co_15:23-24; 1Th_4:
16).
(D) By metonymy, the author of resurrection (Joh_11:25).
In Rev_20:4-6 we read of two distinct resurrections of the dead, with 1,000 years between, in which risen saints reign with Christ. By those who spiritualize most of Rev., it is
claimed that since verse four speaks of the souls of the saints and not of their bodies, this must refer to the spiritual resurrection when a believer is resurrected from his old
life of sin to a new life of regeneration. The verb used in relation to these souls is "beheaded" (pepelekisménoi, the pl. perf. pass. part. of pelekízō [G3990], to
behead, from pélekos, an axe), and the reference is to the souls which have been beheaded. The word pelekízō is used only here and it cannot be spiritualized. This is a
literal resurrection of the body since the word "resurrection" is used in referring to the body, for the most part, and only once figuratively in Luk_2:34.
The condition indicated in Rev_20:4, however, is not that of a spiritual regeneration from spiritual death, but of actual death of the body. The vision of Rev. chapter twenty
speaks about disembodied spirits or souls. These are the souls of those who died, death being interpreted as the separation of the spirit from the material body. There is
only one way that we can interpret the reviving of the souls and that is their reunion with their separated bodies. Therefore, the resurrection actually is when the departed
spirit is joined together with a new body. In verse four, we read that these disembodied souls or spirits "lived" (ézēsan, the aor. indic. of záō [G2198], which word is never
applied in any instance in the NT to the souls in their disembodied state). However, it is constantly used to describe that reanimation by which the soul is united again to its
tabernacle of the flesh. The souls from their disembodied existence receive again an identifiable existence but in a different form.
All throughout 1 Cor. 15 the verb zōopoiéō (1Co_15:22, 1Co_15:36, 1Co_15:45), translated "to quicken," without any doubt whatsoever means the resurrection of
the body from the dead. The word in these instances means to make alive, to make a new living person which is achieved by raising the body to be united with the
separated soul-spirit. Thus we affirm that the verb ézēsan, they lived, in the latter part of Rev_20:4, must refer to the resurrection of the body and the reunification of that
resurrected body with the spirit-soul of those who were dead. To affirm that this is so in verse six we have a definitive reference that this is the first resurrection, or as the
Gr. has it, "the resurrection, the first one [hēanástasis hēprṓtē]" (a.t.).
Of the forty-two times in the NT that the word anástasis occurs, with the exception of Luk_2:34, it always means the resurrection of the body. It is never used with the
meaning of spiritual regeneration or quickening. Furthermore, the two resurrections contrasted cannot be one spiritual and the other physical for there is a chronological
separation between the two.
The entire scene revealed here is that of judgment (Rev_20:12), and it is the dead, small and great, standing before the Lord to be judged. It is a contrast between the
people who were not adequately and completely judged during their lifetime on earth but are being judged in the afterlife in their reconstituted personalities. Thus the
meaning is clear that the souls spoken of in Rev_20:4 are those whose bodies are resurrected and joined with their souls as indicated in verse twelve.
In 1Th_4:16, we have the prediction of Christ's return to raise His saints. In Rev_20:1, we have a similar expression of the angel descending from heaven, even as the Lord
will descend from heaven. It is apparent that, in 1Th_4:16, the Lord is accompanied by an archangel who sounds his trumpet and then the dead in Christ shall rise
first. The two scenes must refer to the same event, for although Rev_20:1 refers only to an angel, 1Th_4:16 refers to both the Lord and an angel. Since there is no doubt
that this latter verse deals with the resurrection of the bodies of the believers, Rev_20:1 must also refer to the same.
In 1Co_15:23, the Apostle Paul speaks of the resurrection of Christ and then of those who are Christ's at His coming. There is no doubt whatsoever that these are
the same saints described as those who constitute the first resurrection in Rev_20:5.
In Rev_20:12 the dead spoken of are in contrast to the blessed and saints (Rev_20:6). They are unbelievers who appear before the Great White Throne to be judged.
These are the "rest of the dead" referred to in Rev_20:5. These "rest of the dead" who are being judged are separated in their rising and destiny from the believers who
live and reign with Christ for 1,000 years (Rev_20:4), and sit with Christ on His throne and reign with Him. On the other hand, the rest of those who are unbelievers are the
dead who stand before the throne to be judged.
The first group have incorruptible and immortal bodies, according to 1Co_15:51-54. Over these the second death has no power (Rev_20:6). As believers, they will
never be separated from God and their resurrection body will never be separated from their spirits as occurred with their first death. The other dead unbelievers, whose
names are not in the Book of Life, acquire corruptible bodies as their resurrection bodies. These are subject to change since they are cast into the lake of fire. Clearly
there is 1,000 years existing between these two resurrections (Rev_20:5). The chronological order of the resurrection is also detailed in 1Co_15:21-25. Verse twenty-two
says, "As in Adam all die [in the Gr. it is the pres. indic., indicating that they are in the process of dying], even so in Christ shall all be made alive [zōopoiēthḗsontai, fut.
pass. of zōopoiéō, which indicates a punctiliar action in the fut., referring to the resurrection of the bodies of all, believers and unbelievers]." This is a statement of the
universality of the resurrection although it does not mean that this is simultaneous. Immediately Paul goes on, however, to designate the order of this universal resurrection
by saying, "But every man in his own order" (1Co_15:23). The word "order" is tágma (G5001), mentioned only here. This intimates that there are several such bands or
groups of those who are being resurrected. The first one, the firstfruits of the resurrection, is Jesus Christ. What is translated as "firstfruits" in the phrase "Christ the
firstfruits" is the word aparchḗ (G536), which means the One who starts it off, the One making a beginning. Paul in Col_1:18 calls Him the prōtótokos (G4416), the first born
from the dead, or the first One given up by the world of the dead. The Lord Jesus leads this group who are His: "Afterward they that are Christ's at his coming" (1Co_15:
23). "Afterward" (épeita [G1899]) here indicates chronological time. These are believers referred to in 1Th_4:16 as "the dead in Christ" who shall rise first. They are the
same blessed and holy ones who shall be raised first to reign with Christ for 1,000 years.
Between the resurrection of Jesus Christ and those that are Christ's, the believers, there has been a long time (at least 2,000 years). 1Co_15:24 begins with a correlative
word of épeita, namely eíta (G1534), which means afterward, after, or after that. Etymologically, since in our historical perspective we see that about 2,000 years have
elapsed since the resurrection of Jesus Christ and the present time, is it not consistent to believe that there can be 1,000 years between the resurrection of the believers
and the resurrection of the unbelievers?
What then, according to Paul, is the next chronological event after the resurrection of the believers? This is stated in 1Co_15:24 which begins with eíta, afterward, in the
phrase "Afterward, the end" (a.t.). Télos (G5056), end, does not indicate the termination of the world, but the goal, the expected purpose, the event which will spell the
conclusion of the mediatorial work of the Lord Jesus Christ-"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." This is the conclusion of the present dispensation, which is called the consummation (suntéleia [G4930]), of the age (aiṓn, [G165]). This
expression, suntéleia toú aiṓnos, occurs in Mat_13:39-40, Mat_13:49; Mat_24:3; Mat_28:20; Heb_9:26. It is evident that this consummation completes the work which the
Lord Jesus came to do for those who would believe on Him that He would raise them from the dead, give them an incorruptible body, and cause them to reign with Him
forever. He also puts an end to death. These believers will never die again as they did when they were in their Adamic body.
Consequent to Christ's completion of His work for the believers, He subjugates the unbelievers as expressed in 1Co_15:27. The rest of the dead (Rev_20:5) do not live (in
other words, are not resurrected) until the 1,000 years of Christ's reign on earth with the believers is finished. It is at that time that death and Hades give up the dead that
are in them and every man is judged according to his works. We see that there is absolute harmony between the teaching of Rev. chapter twenty and 1 Cor.
chapter fifteen, one explaining the other. The Scriptures teach that God's actions are not capriciously eclectic, but according to His foreknowledge (Rom_8:29). Jesus
Christ came to save all and His salvation is offered to all, but only those are saved who believe on Him (1Ti_4:10). They are a separate group of people within the world
who are going to be treated in a distinct manner, different from those who do not believe (1Th_5:9). The believers, therefore, are from within the world and are called out of
the world. However, they still live in the world and the day will come when they shall be, if dead, resurrected first. Then those who are Christ's and are still alive at the
coming of the Lord will be changed so that their bodies will become congruous to the new environment that will be created by God for them to live in (Rom_8:19-23; 1Th_4:
14-16; Rev_21:1).
In the same manner, the Lord is going to call the believers from among the dead. Luk_20:35 says, "But they which shall be accounted worthy to obtain that world, and the
resurrection from the dead, neither marry, nor are given in marriage." The expression "the resurrection from the dead" in Gr. is tḗs anastáseōs tḗs ek nekrṓn,
meaning "the resurrection, the one from among the dead" (a.t.). This indicates that there are some who will be raised and others who will not be. Here we have once again
God's eclecticism, the scriptural teaching of election that as some are chosen in the world to be saved from the world spiritually because they believed on the Lord Jesus
Christ, so those who believed are going to be chosen out from among the dead.
Since the redemption provided by Christ, there has always been a believing and an unbelieving group dealt with by God separately, not capriciously, but according to their
own choice of God's sacrifice in and through Christ. This is very clearly demonstrated in Phi_3:8, Phi_3:11 where Paul says, "I count all things but loss . . . if by any means I
might attain unto the resurrection out from among the dead" (a.t.). The expression is the same as that in Luk_20:35, tḗn exanástasin tḗn ek nekrṓn, which literally means
the resurrection out from among the dead ones. The word used here is not anástasis, resurrection, but exanástasis (G1815), used only here and which is made from the
prep. ek, from out of, and anástasis (G386), resurrection. This is an eclectic resurrection, a separation and quickening to life from among the dead. Paul intimated that this
was an express and intense desire on his part to strive to attain this resurrection, to belong to this first group of those who were going to be resurrected. If the resurrection
is one general, inevitable resurrection, there is absolutely no reason why Paul should strive for it since it is going to come anyway. And why should our Lord speak of those
who shall be "accounted worthy to obtain that age and the resurrection out from among the dead" ([a.t.] Luk_20:35) if there were not those who are counted unworthy and
are not going to obtain this resurrection? This eclectic resurrection is referred to also in OT passages such as Dan_12:2, being a Messianic eschatological portion in which
we read, "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." It is evident that some
awake at one time and others at another, which agrees with the NT declarations, especially that of Rev. chapter twenty.
Is there any Scripture which supports a simultaneous resurrection of the just and the unjust? Some quote Joh_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." Likewise, in verse twenty-eight we read, "Marvel not at this: for the hour is
coming, in the which all that are in the graves shall hear his voice." The dead here may refer only to those who belong to Christ because it is only they that can recognize
His voice. In Joh_10:27 we read, "My sheep hear my voice," which indicates that those who are not His sheep do not hear His voice. This is all in the context of the
resurrection. Rom_8:11 makes it amply clear that it is the Holy Spirit within us that causes us to recognize Christ's voice when He shall speak to us and our bodies shall be
raised: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that
dwelleth in you." That Spirit is the bond of life between Christ and all that sleep in Him and the pledge of their redemption from the grave (Rom_8:23). The unbelievers will
not hear His voice and will not be raised at the same time as the believers. Therefore, the passage in Joh_5:25, Joh_5:28 refers only to the resurrection of the believers.
This is given to them as a distinct inheritance.
Another Scripture verse of significance is 2Ti_4:1, "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing
and his kingdom." As we see in 2Ti_4:2, the charge was for Timothy to preach the word of God. Reference here is to the judgment by Christ of the living ones at the time
when He shall come for that purpose and the dead ones who will be raised who are among the rest of the dead of Rev_20:5, Rev_20:12. Here the word "living" does not
refer to the believers and "the dead" to the unbelievers, but rather to both unbelieving groups, i.e., those who would be alive at that time and those who would be dead.
There is no doubt that Joh_5:28-29 and Luk_20:36 have reference to the literal rising of the body from the grave. Apply these to Rev_20:1-6 and you will find them
perfectly fitting the words of our Lord, "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that
have done good, unto the resurrection of life" (Joh_5:28-29). "And they lived and reigned with Christ" (Rev_20:4); this is the first resurrection (Rev_20:6). In Luk_20:35-36
we read, "They which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they die any
more"; and in Rev_20:6, "On such [who have experienced the first resurrection] the second death hath no power." Thus, "They which shall be accounted worthy to obtain
. . . the resurrection from the dead" in Luk_20:35 are the believers in Rev_20:6 who are called "blessed and holy" and who have part in the first resurrection. Joh_5:29,
"They that have done evil, unto the resurrection of damnation," corresponds to Rev_20:12, "And the dead were judged . . . according to their works." These texts, although
found in different places, must be fitted together for us to get the panorama of the resurrection of both the believers and the unbelievers.
Syn.: égersis (G1454), a rousing, resurrection (Mat_27:53).
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