2.26 Through the resurrection of Jesus, forgiveness of sins became possible for all men, and we too will be resurrected to life.
If we believe in the resurrection of Jesus, we will preach it world-wide. He died and rose as the representative of all men; and therefore this good news should be preached to all kinds and all races of people. Men from all nations were in prospect sprinkled by His blood (Is. 52:15); and therefore we must extend the knowledge of this to all men, both in our collective and personal witness. Lk. 24:48 simply comments that the disciples were witnesses to the resurrection and the fact that forgiveness and salvation was therefore potentially available to all men. The parallel records in Mt. and Mk. say that they were told to go out and witness to the resurrection world-wide. Putting them together it is apparent that if we are truly witnesses of the resurrection in our own faith, then part and parcel of this is to take this witness out into our own little worlds.
Christ's resurrection is an imperative to preach. When Peter is asked why he continues preaching when it is forbidden, he responds by saying that he is obeying God's command, in that Christ had been raised (Acts 5:29-32). There was no specific command from God to witness (although there was from Christ); from the structure of Peter's argument he is surely saying that the fact God raised Christ is de facto a command from God to witness to it which must be obeyed. The resurrection of Jesus is itself the command to preach. Yet reading carefully, Peter says that he is a witness not only of the resurrection, but of the fact that Jesus is now at God's right hand and from that position of power has enabled forgiveness. How could Peter be a witness to that? For he hadn't been up to Heaven to check. Quite simply, he knew the extent of his own forgiveness. And so he therefore knew that truly, Jesus had ascended and was there in a position of influence upon Almighty God, to enable forgiveness. His own cleansed conscience was the proof that his belief in the Lord's ascension was belief in something true. And yet we ask: does our belief that Christ ascended really have this effect upon us?
Because the Lord's resurrection enabled forgiveness of sins (1 Cor. 15:17),
Peter therefore on this basis makes an appeal for repentance and appropriation
of the Lord's work for men through baptism into His death and resurrection
(Acts 2:31-38; 3:15,19 " therefore" ). And Paul likewise: "
He, whom God raised again...through [on account of] this man [and His
resurrection] is preached unto you the forgiveness of sins" (Acts
13:37,38). Because of the Name the Lord has been given, salvation has
been enabled (Acts 4:12 cp. Phil. 2:9). " God, having raised up his
Son Jesus, sent Him to bless you, in turning away every one of you from
his iniquities" (Acts 3:26); " the God of our fathers raised
up Jesus…exalted with his right hand to be a Prince and a Saviour, for
to give (i.e. inspire) repentance to Israel, and forgiveness" (Acts
5:30,31). The fact of the Lord's resurrection has assured forgiveness
of sins for all who will identify themselves with it through baptism into
Him; and this is why it is thereby an imperative to preach it, if we believe
in it. The disciples were told to go and preach of the resurrection of
Christ, and therefore of the required responses this entails:
repentance, acceptance of forgiveness and baptism (Lk. 24:46). Preaching
is motivated by His resurrection (1 Cor. 15:14). Baptism saves us "
by the resurrection of Jesus Christ" (1 Pet. 3:21 cp. Rom. 4:25;
Confession Of Sin
We who were dead in sins were " quickened together with Christ" (Eph. 2:5). If we believe in Christ Jesus' resurrection, we will therefore repent, confess our sins and know His forgiveness. Thus believing in His raising and making confession of sin are bracketed together in Rom. 10:9,10, as both being essential in gaining salvation. Because He rose, therefore we stop committing sin (1 Cor. 6:14). We can't willfully sin if we believe in the forgiveness His resurrection has enabled. Men should repent not only because judgment day is coming, but because God has commended repentance to us, He has offered / inspired faith in His forgiveness by the resurrection of Christ (Acts 17:30,31 AV mg.). The empty tomb and all the Lord's glorification means for us should therefore inspire personal repentance; as well as of itself being an imperative to go and share this good news with a sinful world, appealing for them to repent and be baptized so that they too might share in the forgiveness enabled for them by the resurrection. Because the Lord was our representative, in His resurrection we see our own. We are therefore born again unto a living and abounding hope, by our identification with the resurrection of Jesus Christ (1 Pet. 1:3). The Ethiopian eunuch read of his representative Saviour as also being childless, and being as he was, in the midst of a wilderness; and realizing this, he desired to be baptized into Him. Grasping the representational nature of the Lord's death inspires response in baptism, and yet the motivational power of this fact continues afterwards.
Peter knew Jesus had risen, and he had met him and been " glad" when he saw the Lord, and in some form had joyfully proclaimed the news to the others. But " when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked) and did cast himself into the sea" (Jn. 21:7), and then meets the Lord and as it were they settle the score relating to his denials. Again by a fire, the three fold " lovest thou me?" probed Peter's denials, and the threefold commission to " feed my sheep" confirmed his total re-instatement to grace. The whole flavour of this record would make it seem that this was the first time Peter had met the risen Lord. But it clearly wasn't. Surely the point is that like us, we can know theoretically that Christ rose; we can be sure of it. But the personal implications in terms of confession of sin and service to that risen Lord can be lost on us, to the point that we don't really accept that Christ is risen, even if in theory we do know and confess it.
Labour For Him
Because Christ rose, we have not believed and preached " in vain" (1 Cor. 15:14). Because He rose, therefore " awake to righteousness and sin not" (15:34)- for He is our representative. We labour for Him because our faith in His resurrection is not " in vain" . Our faith in His resurrection is not in vain (:2,14), and our labour is therefore not in vain (:58) because it is motivated by His rising again. The grace of being able to believe in the resurrection of Jesus meant that Paul " laboured abundantly" (:10). And he can therefore bid us follow his example- of labouring abundantly motivated by the same belief that the Lord rose (:58). Paul exhorts that prayers be made " for all men" , just because " Christ Jesus gave himself a ransom for all" , and He thereby is the one and only mediator between God and man (1 Tim. 2:1-6). Because of what He enabled for all, we should pray for all, that somehow circumstances might be allowed which enable all men's salvation in Jesus to indeed spread to all men.
Atonement means 'covering'. Because God covers our sins, we ought to cover those of others. The simple statement " love covereth all sins" (Prov. 10:12) comes in the context of appealing for God's people not to gossip about each others' failures. And the passage is most definitely applied to us in the NT (1 Pet. 4:8; James 5:20; 1 Cor. 13:7RVmg. " love covereth all things" ). " He that goeth about as a talebearer revealeth secrets; but he that is of a faithful spirit concealeth the matter" (Prov. 11:13). Our natural delight in telling or brooding on the moral failures of others, as if life is one long soap opera, will be overcome if we have personally felt the atonement; the covering of our sins. " He that covereth his [own] sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Prov. 28:13). The opposition is between owning up to our sins, and trying to cover them for ourselves. If we believe in the covering work of God in Christ, then we will own up to our sins the more easily, confident in His atonement.
Use Our Bodies Properly
The classic chapter about the resurrection of body, 1 Cor. 15, is also about
the resurrection of Jesus. And it is not just a doctrinal treatise
which Paul throws in to his letter to the Corinthians. It must be
viewed in the context of the entire letter. He has been talking
about the correct use of the body- not abusing it, defiling it,
in whatever way. And he has spoken specifically about sexual issues.
And then in summary, at the end of his letter, he speaks at such
length about the resurrection of the body. Seeing that God intends
resurrecting our body, our body means so much to Him that Christ
died and rose again to enable our bodily resurrection, therefore
it matters a lot what we do with our body right now!
The parable of the rich man and the poor beggar Lazarus surely
carried with it the message that we ought to be generous to the
poor; and that there is a need to do this in view of the judgment
to come and sense of the future we may miss because of our selfishness
in this life. The condemned rich man wanted to warn others of the
need to be generous to the poor so that they would not be condemned.
The Lord's comment was that it was His resurrection from the dead
which was intended to "persuade" people of this (Lk. 16:31).
Accepting the import of His resurrection therefore should result
in our being "persuaded" towards a life of generosity
to the marginal- just, of course, as the Lord's death and resurrection
was God's grace to us, the marginal beggars in spiritual terms.
The resurrection of Christ thus "interrogates our conscience" in all these areas of life (1 Pet. 3:21 RVmg.). We can't be passive to it; it's not painless to believe.