Resurrection Life

And Enoch walketh habitually with God, and he is not, for God hath taken him.
Genesis 5:24 (YLT)

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Hebrews 11:5


§IALL THINGS NEW


Although the death of the body is no longer to be feared by those in Christ, nevertheless, we ought not so quickly respect or contentedly resign to its unnatural sleep, but rather always gladly strive to ascend in the new life which Christ Jesus has purchased for us; even to the full redemption of our bodies.

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6

O, that the power of the curse were not so highly esteemed by those on whose behalf it has been lifted, and in whom it can be undone!

The things of the Spirit of God seem far off and ethereal to the carnally minded, who deem embodiment itself a curse. But to be with the Lord is to still be embodied: it is not be disembodied, but rather to be transfigured in body. “For there is a spiritual body.”

At this very moment, Jesus is sitting on the throne of majesty in a literal human body, even the same body which a young Hebrew servant-girl bore in her womb. But that same body, which was just as able to die as our own bodies, was also made incorrubtible by the power of God’s Spirit, of whom it had been conceived.

If therefore we ourselves have been born of the Spirit of God in His regeneration, then we too have become a generation conceived of the Holy Spirit until Christ is fully formed in us, so that even our body is able to become blameless – just as the body which Christ walked in and died in – and ought to be honored to such an end. Yes, these bodies are able to be walked in even as He walked, and to do, as He said, “greater works than these,” by the Law of the Spirit of Life in Him. And although they might still be able to be made subject to death, they are now by His quickening Spirit even more able to be made subject to a completed resurrection, even as death could not hold Him. For it may be that we are the generation timely-born, of which I believe Paul glimpsed, but could not declare much regarding.

If then our old man is put fully to death, how can our new man not be raised fully to life, even the body, which also belongs to the New Man, which is Christ’s own body? And this can indeed be, since the bodies of the redeemed are already able to be made subject to His life even now – He who was able to be transfigured even before His death, yet still submitted to it on our behalf, that He might taste death for us all, and we could obtain His resurrection life.


§II THE QUICKENING SPIRIT


And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
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.
Romans 8:10-11

Here there are two Persons of the Godhead expected to be dwelling in us. The first is Christ, with whom our body still remains “dead because of sin.” And this is where men tend to stop, which is the miserable life of Romans 7. But the second Person here is the Spirit, by whose power God “quickens our mortal bodies.” Therefore, it is unlawful for us to comfortably accept the death at work in our members when the gift of the Holy Spirit to us is the same power which raised up Christ from the dead!

So then, by the rebirth of that Spirit we are no longer of the seed of the first Adam, but rather of the Last, who in us becomes a life-giving Spirit. And if this be so, then that same Spirit who raised Christ Jesus from out of the dead is able also to do such a work in us, if in Him we likewise die. For if we in the new birth have already become like Him, whose body was able to die, yet now lives; how much closer are we (than we had thought) to His full resurrection life, even the redemption of our very bodies in transfiguration! For by Him we are unashamed to look upon He whose Word is near, “even in your mouth and in your heart.”

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.
2 Corinthians 3:18 (ESV)

Now, might we still die an earthly death, just as generations of generations have done before us? It may well be. We are not greater than they who gave life and limb for the gospel to reach our own ears, nor than most of those whose bodies expired, as all things have been cursed to do. But that is not necessarily our only gift, if we should lay hold of the resurrection life of Christ Jesus. Why then should this glorious truth not be preached to those whose manifestation as sons of God has been groaned for by the whole of creation in every age since death entered in, and still groans to this day? Will not the God who answered the prophets of old by fire much more answer the righteous in things that pertain to better promises?

For the creation was not subjected to futility without hope; and that Hope has now come, and dwells even now in the redeemed, and even now graces many a life – and yet, do we still wallow in that which He has done away with? When will we ourselves be done with it?

Again,

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6


§III LIFE THROUGH DEATH


Or is it all in vain that the Spirit within us is provoked to righteous jealousy? No! Salvation is nearer than when we first believed; but who will labor for its fruit today, rather than waiting upon the death of the curse to do its work on their behalf? What many glories shall be missed by those who invested little in the work of the Master!

Why should we wait upon death to be our first and only enemy truly conquered, when Christ charged forth through all enemies in life, and conquered death as His last? Let us rather, as He did, conquer all other things at the present time, that we may also conquer death at its appearing, even as He did. Let rather He who began the good work in us be allowed to bring it to completion, even unto the Day of Christ; whose Day’s appearing does not end in the secret confines of the heart, but only begins; and whose Spirit groans for His very likeness become manifest even in our bodies! And His likeness is that of a man from whom the world stands aghast in rejection, and that of one who has been smitten by God and afflicted.

…His appearance was so marred, beyond human semblance, and His form beyond that of the children of mankind…
Isaiah 52:14 (ESV)

If the image of God is to be seen in us, then it is an image to be painted with blood – both His and ours. Sanctification is costly, to the degree that one values the vanity of self.

For if those whom He justifies He also glorifies, then He does so by an ongoing resurrection through death in those who go about bearing the dying of Christ’s body in their own, filling up what sufferings are yet lacking in it. For even if we were to walk with God as Enoch or Elijah did, it is not therefore our assured right to be translated without suffering finally at the hands of evil men, but only a possible privilege.

There is no part of Christ’s body of flesh that was not subjected to scourging and death. Likewise, there can be no true part of Christ’s mystical body (the church) that does not partake in at least a similitude of the same suffering. Therefore, any member of this body that has not so humbled themselves remains a shame unto it, and remains unworthy to partake in His resurrection life.

And if one now says, “Ah, yet by the living sacrifice of His body and blood, He has made me worthy;” then let that one know, that such a powerful grace should be becoming manifest in a living sacrifice of themselves unto His workmanship.

There is a day appointed in which the God of peace will perfom a quick work, to sanctify us not in part but in whole, and to keep us blamless in spirit, in soul, and in body unto His Day: and His Day has begun to dawn already.

O, that our mortal flesh would see His appearing in immortality!
O, for the creature’s newness of life to be manifest as the noonday!
O, to lay hold of this gift, and the lowliness of spirit that is its price!

The Good Confession

I charge you before God, He making all things alive, and Christ Jesus, He witnessing the good confession to Pontius Pilate…
1 Timothy 6:13 (LITV)

With these words Paul exposes the folly of our trust in the understanding of the mere creeds and so-called “confessions” by which we have so often defined our faith. For what great theological oration did Christ Jesus give before Pilate? Yet it says, “He witnessed the good confession before Pontius Pilate.” A witness is one who has lived that of which they speak; and the life of which they speak is their confession. Christ witnessed the good confession to Pilate; Christ’s confession was the very Life of God by which He was obedient to His Father in all things.

The good confession of which He witnssed was that He was the Son of God in the flesh. Ours is likewise to be that that same Life of the Son of God is being manifested in the life of our own flesh. Just as God and man were fully present in Christ before Pilate, so also our witness to Him shall be no witness at all until the substance of our real lives is being transfigured by the substance of God’s real Life working in us through the obedience of faith.

The witness which John makes of the apostles’ confession is, “That which we have seen and heard, declare we unto you…” In God’s appointed order, there is no discrepancy, though there be a distinction, between His Word and Christ Himself. Christ is the Word of God. If then we be Christ’s, and His word dwells in us, how can we not be constrained by that Word? “Why do you call Me “Lord, Lord,” and not do the things I say?” We have taken the distinction between command and Commander as justification for the glaring discrepancy between them in our own lives. But God does not abide such hypocrisy.

The incarnation of Christ Jesus is in itself the ultimate rebuke for our rending of the Word spoken from the Word lived. For in Him the Word was born a man, true Divinity elevating true humanity in Christ to its proper place in absolute harmony with God; so that those likewise born again of His Spirit from above might become partakers in the same resurrection life TODAY.

For how does John describe those who abide not in that Life?

By this we know the Spirit of God: every spirit which confesses that Jesus Christ IS come in the flesh is from God. And every spirit which does not confess that Jesus Christ IS come in the flesh is not from God; this is the antichrist which you heard is coming, and now is already in the world.
1 John 4:2-3

Notice how John says that it is a spirit which either confesses or denies the good confession. For he who confesses is he in whom righteousness is seen in the flesh, and he is from God; but he who denies is he in whom righteousness is not found in the flesh, and that one is not from God. In the case of the first spirit, it witnesses truly of that which it has seen and heard: which is the Word of Life; and in them the Life is manifest. But in the case of the second spirit, they bear witness of no such Life in the flesh; and their words are empty, because the Life, which is the good confession, is not manifest in them. Such is the spirit of antichrist: it is contrary to Christ’s Life working in us, though we speak His Name.

And again, regarding this second spirit which confesses not: it could be a demon, or it could be the spirit of a man, and there would be no difference. For the true confession that Jesus Christ has come in the flesh is a life being evidently lived in the flesh “by the faith OF the Son of God.” (Gal 2:20). Does the faith of Jesus Christ Himself ever fail? That is the faith by which we are to be living. Religion stops at faith in Christ; but the righteousness of God is “through the faith OF Jesus Christ toward all and upon all those believing…” (Rom 3:22)

John, as he does throughout his first letter, is saying that those who have the Life of Christ ought to walk even as Christ walked: who, though being God, became a man, so that we, being men, might become “the righteousness of God in Him.”

Such is the good confession. To truly confess His name is to have His Life at work even in our life in the flesh, just as He was always about His Father in His own flesh.

If we receive the witness of men, the witness of God is greater; because this is the witness of God which He has witnessed about His Son:
The one believing in the Son of God has the witness in himself.
The one not believing God has made Him a liar, because he has not believed in the witness which God has witnessed concerning His Son.
And this is the witness: that God gave us everlasting life, and this life is in His Son.
1 John 5:9-11 (LITV)

Indeed, I tell you truly: he that believes in Me, the works which I do, that one shall do also, and greater than these he will do, because I go to My Father.
John 14:12 (LITV)

Preceding All Causes, Exceeding All Ends

First, a short list of basic meanings for Logos (Gk. λόγος):

a saying, speaking, speech, mode of speaking, eloquence, discourse; conversation, talk; word, expression; assertion; principle, maxim; proverb; oracle; promise; order, command; proposal; condition, agreement; stipulation, decision; pretext; thought, reason, reckoning, computation, reflection, deliberation, account; cause, end; argument, demonstration; meaning, value; proportion; Christ.


For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them.
For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.
For although they knew God, they did not honor Him as God or give thanks to Him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.
Romans 1:18-23

Man’s tendency to speculate in one way or another that there was chaos in his beginning is simply his philisophical attempt to legitimize the presence of sin and darkness within his own soul. For he knows where he came from, and where he ought to be going; but he loves the darkness instead of the light, because his deeds are evil.

And we have been given this great revelation:

In the beginning was Logos:
with God was Logos,
and Logos was God.

Logos (Jesus Christ, here characterized by John as Logos) cannot proceed from chaos; chaos is by very definition of its nature the deviation from Logos. Logos cannot but only be first and primary.

For there to even be chaos, there must already subsist either an existence and/or a being distinct from God which is capable of rejecting Logos, since God Himself is not a God of confusion. The Spirit of Christ declares of Him that in the beginning only God’s Logos was, and this Logos was indeed very God. Such a decription leaves no room for any existence or being outside of Him “before” creation.

Neither, then, in the beginning, could there have yet been that chaos of which men speak; since there only was God, with whom is that Word (Logos), within whom no deviation can be. And so, where there is found chaos and disorder, the true and orderly beginning has to have come before it, and then a transgression. For chaos is a transgression of Logos.

As the scripture says:

In the beginning, God
…and God created…

By this we see clearly that only God, and that which God creates, and the energies and actions of either, can be spoken of; for elsewise nothing is. It is therefore somewhat misleading when we declare that God created ex-nihilo (“out of nothing”); since nothing is not existent, and nothing is not being. Existence derives from preexistence; being derives from being. Does not nature itself teach us this principle? For truly God is said to have created – as we might axiomize in Greek – ektós-theos (“out of God”); since that which is cannot proceed from that which is not.

All things came into being through Him, and without Him not even one thing came into being that has come into being. (LITV)

“Without Him” means apart from, beside, and includes the meaning of outside of. That which He created, He did not create from outside of Himself; but rather from within Himself. For as it states clearly, apart from Himself there became neither existence nor being. Hence, all things came into being “through” Him, for He is the matrix of all possible existence and of all possible being. Therefore, the nature of the created order, even with disorder now present, unmistakably illustrates His eternal truth because it still bears the marks of the same mystery of He who made it; who both precedes and exceeds it, who both sustains and upholds it by the word of His own power.

And He is before all things, and all things consist in Him.
Colossians 1:17 (LITV)

Creation is originally derivitive of God Himself. The propensity in men to avoid this truth reveals the very separation of the creature from God which began at the fall. Now, this is not a denial of “the many” (the distinction of creation from God) as much as it is neither a denial of “the One” (the consistence of creation through God). For sin is manifested in both denials; because sin itself is the division of the many from the One (the creation from the Creator). For although we are to distinguish between them, they are not meant to be divided; and this division is the fall. For the fall is the creature’s declaration of his independance from the Creator.

Therefore, to deny the One for the many, or to deny the many for the One, is to embrace the very deviation of spiritual selfishness which divided the two. That is the exact definition of heresy. We might clumsily label these two denials of God’s order “pantheism” and “radical individualism;” but they are both manifestations of the same separation of the creature from the Creator: and they both therefore magnify the creature at the expense of the Creator. The one error is not better than the other.

Upon this separation, the Word of Christ (again, characterized as Logos) is exchanged for the constantly disordering motion of chaos; yet only in the life of the creature. For although God created man through Christ; He tasked them to willingly remain in Christ, which they did not. Disorder cannot touch God because He is the final and highest definition of Logos; and He is immovable: so that whatever deviates from His Way removes itself from Him, and He Himself is not changed.

The disorder in ourselves is not to be embraced, nor even tolerated, but rather expelled: otherwise we ourselves will be fully expelled to exist entirely outside of the possibility of grace. Our deviation is not natural to God, in whose image we were intended to exist; therefore we know that it ought not be natural to ourselves.

Logos preexisted chaos, True Life preexisted death; and death will again be swallowed up in victory for all who live through and in Him – He who both preceded and exceeded death. For He precedes all causes, and exceeds all ends. He IS the beginning and the end.

The light shines in the darkness, and the darkness did not overtake it.

After all, how could it?

Awake, O sleeper, arise from death; and Christ will give you light.

If we say that we have not sinned, we make Him a liar, and His Logos is not in us.
1 John 1:10

The Church & The Sign Of Jonah

“An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of Jonah.”
Matthew 16:4

What the adulterous body of Christ requires is not a revival, but a resurrection. Yet a true resurrection requires the body to be fully dead. That which does not die cannot be raised. We think that we shall save the church by trying to keep her alive, when it is God Himself who seeks to complete her death. For “unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” We have before us a choice between the fellowship of man and the fellowship of God. We are so eager to postpone the inevitable, even unto the exclusion of ourselves from glory; but the body of Christ is comprised of those who will die to the elements of this world. Let us therefore abandon all hope in keeping ourselves alive in the world’s eyes, and let the Lord be pleased to crush our idolatrous spirit. The Spirit and power of God is unto those who so humble themselves, and He will raise them up.

So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being; the last Adam became a life-giving spirit.”
1 Corinthians 15:42-45