"We believe in the resurrection of the dead ..." This is a brief expression of one of our principles of religious faith. Paul constantly confirms this truth from the beginning to the end of his ministry. His steadfastness in the doctrine of a literal resurrection of these bodies caused him to be carried "far hence unto the Gentiles" in Rome. Jesus taught this truth in word, in deed, and finally by personal example when he arose from the dead after three days and nights in a sealed grave. We have testimony of Abraham's belief in the resurrection. We have Job's, David's, and all the prophets witnessing on our behalf that "there will be a resurrection of the dead."

Now, having shown that we do believe in a literal, physical, restoration of life in our body of flesh, Let us examine an aspect of the resurrection that is seldom set forth in our day; the Glory of the resurrection. This point of doctrine is most important. Paul, in Romans, the 8th chapter, gives it priority with foreknowledge, predestination, etc. If Paul is showing the arrangement of God's work, on our behalf, in chronological order, then the glorification of the elect is the crowning glory of God's work. Notice: "For whom he did foreknow he also did predestinate." "Moreover, whom he did predestinate, them he also called. Whom he called, them he also justified ... Whom he justified, them he also Glorified ..."

Paul speaks in the past tense as though glorification had already gone by. This is not the case. It is not the case with the four other great acts of God. God still knows us and we also have received and hold predestination in part, in that we have received the Spirit of Christ. God has called us in the new birth but we expect a continuation of calling until we are finally called from the grave. Our justification began with the merits of Jesus' blood applied to our soul here in time, and the fullness of it will not be realized until we are raised from the tomb. Likewise, we have already received a touch of God's glory in our hearts. By this we are assured of a "far more exceeding and eternal weight of glory" that is yet to come. Finally "He which hath begun a good work in you will perform it (or will finish it-marginal note---E.  B. W.) until the day of Jesus Christ." Phil.1:6.

Regeneration and a new birth are but a phase of calling: Godly sorrow and repentance are induced by the same call. From knowledge comes God's everlasting love. From foreknowledge comes the security of election. Justification brings mercy and pardon, peace in our hearts by faith, and finally, works in us "both to will and to do of His good pleasure." From predestination comes our conformation to the image of God; from predestination comes our identification as being God's heirs by changing our hearts in time. Adoption into the family of God and finally being made like our blessed Saviour, we will be glorified. Jesus, in his beautiful prayer to the Father, as recorded by John, the beloved Apostle, intercedes: "And the glory which thou gavest me I have given them that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one." [John 17:22-23]

We will be glorified. Not now! We received of God's glory in the new birth and we glorify God in our worship of Him here in time. But, we shall bear the image of the earthy; we are still corrupt and we are mortal; our bodies are now natural and not spiritual. "And as we have borne the image of the earthy, we shall also bear the image of the heavenly." I Cor.15:49. "For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." [I Cor. 15:52] "It is sown in dishonor; it is raised in Glory." [I Cor. 15:43]

There are two heresies that deny the doctrine of the glorification of God's elect. One of them is that we will carry our earthly identities into heaven. The other is that there will be no literal resurrection of our bodies. The first heresy having so little beside carnality to support it, we may pass it by. The second is far more treacherous. Its proponents have their arguments on two passages, at least, from I Corinthians, chapter 15: "flesh and blood cannot inherit the kingdom of God," and "God giveth it a body as it hath pleased him". The expression "flesh and blood" corresponds to our corrupt earthly nature, and "God giveth it a body as it hath pleased him" is clearly understood in Jeremiah's parable of the marred pottery, Because the vessel became misshapen and unfit, the potter "made it again another vessel, as seemed good to the potter to make it." The emphasis is mine to show that in the resurrection there is a complete change of our bodies--not an exchange.

Can we describe the glorified body of a saint? No, we cannot. Mortal eyes have never been able to see the glory of God. Even Moses could not see God's face and live. Still we know we shall be clothed with God's glory in the world to come. "How are the dead raised up? And with what body do they come?" Paul likens it to a seed that is planted. He uses for an example a grain of wheat or allows us to use other seed for illustration. Planted in the earth, a given seed is in figure buried in death. But-- that, some seed is transformed! it comes forth again, and how different it is. Look at a seed! Does it not have a likeness of death? It is completely covered in a dead husk. Plant it! Bury it! In due time, it will burst forth from its grave, But, Oh how different! Do you see any resemblance in the beautiful stalk and its waving green leaves to the ugly death-masked seed that was planted?

This is as near as we can describe the Glory of the Resurrection. "It is sown in dishonor; it is raised in Glory."

"I will ransom them from the power of the grave; I will redeem them from death; O, Death, I will be thy plague; O, grave, I will be thy destruction…" Hosea 13: 14. E. B. Watts