WOD 4-20-10


500 Meter Row

5 Turkish Get-ups R/L (36 – 24 kg)

5 Rounds

3-5 Reps 80% 1 rep max

Back Squats

Weighted Dips

Weighted Chin-ups

TGU w/ Dawn Wittenberg
TGU w/ Dawn Wittenberg

Psalms 3: 3-8

But You, O LORD, are a shield about me, My glory, and the One who lifts my head.

I was crying to the LORD with my voice, And He answered me from His holy mountain. Selah.

I lay down and slept; I awoke, for the LORD sustains me.

I will not be afraid of ten thousands of people Who have set themselves against me round about.

Arise, O LORD; save me, O my God! For You have smitten all my enemies on the cheek; You have shattered the teeth of the wicked.

Salvation belongs to the LORD; Your blessing be upon Your people! Selah.

WOD 4-19-10

5 Rounds For Time:

10 American Swings

10 Power Swings

10 Russian Swings

10 Swing Releases

10 One-Arm Swings – Alternating Half Rotation Switches

10 One-Arm Swings – H2H Switches

CF MSP, St. Louis Park, MN
CF MSP, St. Louis Park, MN

2 Chronicles 7:14

“If… My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.”

Making the Constitution Obsolete DVD or CD

Day of Rest 4-18-10


This article was originally published in Bibliotheca Sacra, October – December 1963, Volume 120, Number 480, published by Dallas Theological Seminary. Used here by permission. Written by John Walvoord.

© 1963 Dallas Theological Seminary

Christ in His Resurrection – Part 3

The resurrection of Christ essential to all His work. Just as the bodily resurrection of Jesus Christ was a proof of His deity and Lordship, so also was His resurrection an indispensable evidence of the efficacious value of His death on the cross. Here again, one is faced with the absolute question of whether Christ is all He claims to be. If He did not rise from the dead, then He is not the Son of God; and it follows that His death on the cross is the death of an ordinary man and of no value to others. If, on the other hand, Christ actually rose from the dead, it not only demonstrates that He is indeed all He claims to be but that His work has the value set forth in the Scriptures, namely, a substitutionary sacrifice on behalf of the sins of the whole world.

It is for this reason that so frequently in Scripture the resurrection of Christ is linked with His work on the cross, as in Romans 4:25 where it states not only that Christ “was delivered up for our trespasses” but that He was “raised for [with a view to] our justification.” In like manner, the resurrection of Christ is linked to real faith in Him as in Romans 10:9: “Because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved.” The resurrection of Christ and His substitutionary death are twin doctrines which stand or fall together.

As James Orr expressed it: “It seems evident that, if Christ died for men—in Atonement for their sins—it could not be that He should remain permanently in the state of death. That, had it been possible, would have been the frustration of the very end of His dying, for if He remained Himself a prey to death, how could He redeem others?”1, It is significant that those who deny the bodily resurrection of Christ always also deny His substitutionary sacrifice for the sins of the whole world.

The resurrection of Christ has not only a backward look toward the cross demonstrating the power of God in salvation, but it is also the doorway to His present work in heaven. One of the important reasons for the resurrection of Christ was the necessity of a victory such as His resurrection as a prelude to His work in heaven.

Orr states, “The Resurrection of Jesus is everywhere viewed as the commencement of His Exaltation. Resurrection, Ascension, Exaltation to the throne of universal dominion go together as parts of the same transaction.”2

At least a dozen important aspects of His present ministry were contingent upon the fact of His resurrection.

1. Sending the Holy Spirit. The promise of Christ that He would send the Holy Spirit (John 14:26; 15:26 ; 16:7) was contingent upon His resurrection and His return to glory. The Holy Spirit was sent to continue the ministry of Christ which was, in a sense, suspended when He returned to heaven. As Christ expressed it in John 16:7: “Nevertheless I tell you the truth: It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I go, I will send him unto you.” The major feature of the present age, namely, the ministry of the Spirit, is therefore dependent upon the validity of Christ’s resurrection from the grave and His return to glory as the triumphant, resurrected Savior.

2. Bestowing eternal life. Through the Spirit whom Christ sent to the earth, He is able to bestow eternal life on all those who put their trust in Him (John 11:25; 12:24-25). If Christ did not literally rise from the dead, God’s program of giving life for spiritual death through faith in Jesus Christ would become invalid. He is able to bestow eternal life in virtue of who He is and of what He has done in His death and resurrection

3. Head of the church and the new creation. In His resurrection from the dead, Christ also became head of the new creation as well as head of the church. This is stated in Ephesians 1:20-23, where the power of God is manifested: “When he raised him from the dead, and made him to sit at his right hand and in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come: and he put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all.”

As the head of the new creation, He is able to form the church as His body and give it eternal life. According to 1 Corinthians 15:45, “The first man Adam became a living soul. The last Adam became a life-giving Spirit.” In a similar manner, according to 1 Peter 2:4-5, Christ comes as “a living stone” with the result that believers “as living stones are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.” This power to form the church is further amplified in 1 Peter 2:9: “But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light.”

This present undertaking of God like all other aspects of His present work depends upon the validity of His resurrection and is essential to His present exalted work. Milligan writes: “Thus, then, it appears that the Resurrection of our Lord brings His work to its first stage of completion; for it perfects the different offices by which the work is accomplished. It is an essential part of the work which He left the mansions of His Father’s glory to perform. If He did not rise from the dead and return to the Father, He is neither Priest, Prophet, or King, in the full sense of any of these terms.”3

4. The work of Christ as Advocate. The present ministry of Christ in heaven as the Advocate of the believer (1 John 2:1) depends likewise upon His person and His work and is valid only because Christ is who He is and that He died on the cross for our sins and rose in triumph from the grave. It is because “we have an Advocate with the Father, Jesus Christ the righteous.” His work as Advocate in turn depends on the fact that “he is the propitiation for our sins; and not for ours only, but also for the whole world” (1 John 2:2).

5. The work of Christ in intercession. The resurrection of Christ is specifically linked with His work in intercession in which Christ presents His petitions on behalf of weak and tempted Christians and intercedes for them before the throne of grace. According to Hebrews 7:25, this ministry is dependent on His resurrection: “Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.” His resurrection is necessary to His perpetual intercession.

6. The bestowal of gifts. According to Ephesians 4:11-13, Christ gives gifted men to the church such as apostles, prophets, evangelists, pastors, and teachers. His work in thus bestowing gifted men upon the church is, however, dependent on the fact revealed in the preceding verses that “when He ascended on high, he led captivity captive, and gave gifts unto men (Eph 4:8). Now that He has “ascended far above all the heavens, that he might fill all things” (Eph 4:10), an act, of course, which depended upon His resurrection, He is able to be sovereign in His bestowal of gifts and gifted men.

7. Impartation of spiritual power. Just as the deliverance of Israel from Egypt was God’s divine standard of power in the Old Testament, so the resurrection of Christ from the dead is a divine standard of power in the New Testament, especially in relationship to His work for the church. It was because of who He was and what He was able to do that He could say in Matthew 28:18, “All authority hath been given unto me in heaven and on earth.” This standard of power is described especially in Ephesians 1:17-23 where the apostle expresses his prayer that the Ephesian Christians might “know what is…the exceeding greatness of his power to usward who believe, according to that working of the strength of his might which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places” (Eph 1:19-21). It was in virtue of His resurrection that He was able to send the Spirit who would the channel through which the power would come according to Christ’s own prediction in Acts 1:8: “But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the earth.” It is as the Christian enters into the reality that he is in the risen Christ and a partaker of Christ’s victory over death that he is able to realize the divine power of God in his spiritual life.

8. The raising of believers to a new position in Christ. It is in keeping with Christ’s present work for believers that they are raised to a new position in Christ. According to Ephesians 2:5-6: “Even when we were dead through our trespasses, [God] made us alive together with Christ (by grace have ye been saved), and raised us up with him, and made us to sit with him in the heavenly places, in Christ Jesus.” It is in virtue of the resurrection of Christ that the believer can now be triumphant in his new position, no longer being dead in trespasses and sins in Adam, but raised in newness of life in Christ Jesus.

9. Christ in His resurrection, the first fruits from among the dead. In His resurrection from the dead, Christ fulfills the Old Testament anticipation in the feast of the first fruits in that He is the first to be raised from the dead in anticipation of the future resurrection of all believers, as stated in 1 Corinthians 15:20-23: “But now hath Christ been raised from the dead, the firstfruits of them that are asleep. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming.” The resurrection of Christ, therefore, is the historical proof substantiating the hope of the believer that he too will be raised from the dead, in keeping with the prediction of Philippians 3:20-21.

10. Christ is now preparing a place. In the upper room, Christ told His disciples, “In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also” (John 14:2-3). An important aspect of the present work of Christ stemming from His resurrection is that Christ is anticipating future rapture and resurrection of the church and is preparing a place for His bride in heaven. Here again, His present work would be meaningless unless it was supported by a literal resurrection from the dead.

11. His universal Lordship over all creation. In Ephesians 1:20-21, it is brought out that Christ not only became Head over the church in virtue of His resurrection and ascension, but has resumed His position of Lord over all creation. Such would be impossible if He had not been literally raised from the dead as the One who had power to lay down His life and take it again.

12. Shepherd of the flock. In His death on the cross, Christ fulfilled the anticipation of Psalm 22 that He would die as the Good Shepherd for His sheep. In His present ministry, however, Christ fulfilled what is anticipated in Psalm 23 as the Great Shepherd who cares for His sheep. His present ministry is anticipated in a number of passages in the New Testament (John 10:14; Heb 13:20; 1 Pet 2:25). Yet to be fulfilled after His second coming is the fulfillment of passages relating to His work as the Chief Shepherd (1 Pet 5:4).

The future work of Christ also dependent upon His resurrection. In a number of particulars, the work of Christ yet to be fulfilled in keeping with the prophetic Scripture also depends upon His resurrection. Among these a number of facts can be cited.

1. The resurrection of all men. It is anticipated in the prophetic Scriptures that Christ by the power of His own resurrection will raise the dead in a series of resurrections, probably in the following order: (a) the church at the time of the rapture (1 Cor 15:51-53; 1 Thess 4:14-17); (b) Israel and the Old Testament saints at the time of His coming to the earth to establish His kingdom (Dan 12:2, 13; Hos 13:14; Matt 22:30-31); (c) the tribulation saints at the time of His second coming (Rev 20:4); (d) the probable resurrection of millennial saints at the end of the millennium, though this is not mentioned in the Scriptures specifically; (e) the resurrection and judgment of the wicked dead at the end of the millennium (Rev 20:12-14). Regardless of time and character of resurrection, all resurrection is attributed to the power of Christ (John 5:28-29; 1 Cor 15:12, 22) and depends upon the historical fact of His own resurrection.

2. The marriage of the Bridegroom and the bride. At the time Christ comes for His church at the rapture, He will be joined to the church in heaven in keeping with the figure of the Bridegroom coming for the bride. This figure in the Scriptures speaks of the eternal union and fellowship of Christ and His church and is an important aspect of His future work, logically depending upon the fact of His resurrection from the dead. The church in the present age is a bride waiting for the coming of her husband (2 Cor 11:2; Rev 19:7).

3. The judgment of all classes of moral creatures. In addition to His present work of administering chastening and disciplinary judgments in the life of the believer, Christ will also be the final judge of all moral creatures, whether men or angels. These judgments can be itemized as referring (a) to the church (2 Cor 5:10-11); (b) to Israel nationally and individually (Matt 24:27—25:30); (c) to the Gentiles at the time of His second coming to the earth (Matt 25:31-46); (d) to angels, probably at the end of the millennium (1 Cor 6:3; 2 Pet 2:4; Jude 6); (e) to the wicked dead (Rev 20:12-15). There also are general references to the fact of judgment as attributed to Christ in His power demonstrated in His resurrection (John 5:22; Acts 10:42; Rom 14:10; 2 Tim 4:1).

4. Reigning on Davids throne. In the original prediction to David that his throne and seed would continue forever, it is implied that ultimately one would reign who would be a resurrected person. In ordinary succession of kings who ultimately would die, it is unlikely that the throne would be actually established forever as stated in 2 Samuel 7:16. The prophecy given to David has its confirmation in the announcement of the angel to Mary in Luke 1:31-33 where it was stated of Christ, “He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:32-33). The specific promise given to David, therefore, is to be fulfilled in Christ and could not have been fulfilled if Christ had not been raised from the dead. This is confirmed in Peter’s Pentecostal sermon in Acts 2:25-31 where the resurrection of Christ is tied in with the promise to David that God would set one of David’s descendants upon His throne.

5. The final deliverance of the world to the Father. As a climax to the drama of history, Christ delivers a conquered world to the Father according to 1 Corinthians 15:24-28. This ultimate victory and the establishment of the sovereignty of Christ over all of His enemies could not have been accomplished apart from His resurrection. This is predicted in 1 Corinthians 15:26, “The last enemy that shall be abolished is death.” The ultimate resurrection of all men as well as the ultimate subjugation of the entire world to the sovereignty of Christ depends upon His resurrection. It is not too much to say that the resurrection of Jesus Christ is a link in the total chain of God’s sovereign program without which the whole scheme would collapse.

L.S. Chafer has summarized the importance of the resurrection in these words: “His resurrection is vitally related to the ages past, to the fulfillment of all prophecy, to the values of His death, to the Church, to Israel, to creation, to the purposes of God in grace which reach beyond to the ages to come, and to the eternal glory of God. Fulfillment of the eternal purposes related to all of these was dependent upon the coming forth of the Son of God from that tomb. He arose from the dead, and the greatness of that event is indicated by the importance of its place in Christian doctrine. Had not Christ arisen—He by whom all things were created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, He for whom things were created, who is before all things, and by whom all things consist (hold together)—every divine purpose and blessing would have failed, yea, the very universe and the throne of God would have dissolved and would have been dismissed forever. All life, light, and hope would have ceased. Death, darkness, and despair would have reigned. Though the spiritual powers of darkness might have continued, the last hope for a ruined world would have been banished eternally. It is impossible for the mind to grasp the mighty issues which were at stake at the moment when Christ came forth from the tomb. At no moment of time, however, were these great issues in jeopardy. The consummation of His resurrection was sure, for omnipotent power was engaged to bring it to pass. Every feature of the Christian’s salvation, position, and hope was dependent on the resurrection of his Lord.”4

The resurrection a proof of the inspiration of Scripture. Like other important prophecies which have been fulfilled, the resurrection of Christ is another confirmation of the accuracy and infallibility of the Scriptures and a testimony to its inspiration by the Holy Spirit. The resurrection of Christ fulfilled many prophecies both in the Old and New Testament. Of importance in the Old Testament is Psalm 16:10 quoted by Peter in his Pentecostal sermon (Acts 2:27). As Peter points out, this promise could not have been fulfilled by David who died and whose tomb was known to them at the time of Peter’s statements. It could only refer to Jesus Christ whose body did not see corruption.

In the New Testament narrative, Christ frequently referred to His coming death and resurrection and these predictions again had their fulfillment when Christ rose from the dead (Matt 16:21; 20:19 ; 26:62 ; Mark 9:9; 14:28 ; John 2:19). The Apostle Paul in giving his testimony before King Agrippa affirmed that the heart of his message was that which Moses and the prophets had predicted, “how that Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles” (Acts 26:23). It is inevitable that anyone who denies the resurrection also denies the inspiration of Scripture and usually it is also true that those who deny the inspiration of Scripture deny the bodily resurrection of Christ. The two are linked as are many other important doctrines of Biblical faith. The fact of the resurrection of Christ remains a pillar of the Christian faith without which the edifice soon totters and falls. The resurrection of Christ is, therefore, to be numbered among major undertakings of God which include His original decree, the creation of the physical world, the incarnation, the death of Christ, and His second coming to the earth.


1. James Orr, The Resurrection of Jesus, p. 277.

2. Ibid., p. 278.

3. William Milligan, The Resurrection of Our Lord, pp. 151-52.

4. L. S. Chafer, Grace, pp. 272-73.

WOD 4-17-10

21-15-9 for Time:

1 Arm Thruster R (24 kg)

1 Arm Thruster L (24 kg)



William Livingston (1723-1790), who was 61 years old when he signed the Constitution of the United States of American, was a member of the first and second Continental Congresses. William Livingston had previously held the rank of a Brigadier General in the Militia.  Growing up on the frontier around Albany, Livingston knew the missionaries who worked among the Mohawks.  He graduated first in his class from Yale and went on to study law.  In a letter, William Livingston wrote:

“If the history (New Testament) be not true, then all the whole laws of nature were changed; all the motives and incentives to human actions that ever had obtained in this world have been entirely inverted; the wickedest men in the world have taken the greatest pains and endured the greatest hardship and misery to invent, practice, and propagate the most holy religion that ever was.”

WOD 4-16-10

Static Hold Strength Builder

3 rounds (50% of max hold time for each exercise)

Hand Stand Holds


Back Lever

Front Lever

5 rounds (3-5 reps)

Deadlift (80% of 1RM)

Front Squat (80% of 1RM)

Double KB MP, PP or Jerk (32 kg)



5 – 40 yd sprints

FLETC - Glenco, GA
FLETC - Glenco, GA

William Livingston (1723-1790), who was 61 years old when he signed the Constitution of the United States of American, was a member of the first and second Continental Congresses. William Livingston had previously held the rank of a Brigadier General in the Militia.  Growing up on the frontier around Albany, Livingston knew the missionaries who worked among the Mohawks.  He graduated first in his class from Yale and went on to study law.  In 1768, William Livingston said:

“The land we possess is the gift of heaven to our fathers, and Divine Providence seems to have decreed it to our latest posterity.”

WOD 4-15-10

3 Rounds for Time:

10 Turkish Get-ups R/L (24 kg)

10 Muscle ups

Author Saxon
Author Saxon

George Mason (1725-1792), was a famous American Revolutionary statesman and delegate from Virginia to the Constitutional Convention.  He practically wrote the first ten amendments to the United States Constitution, limiting the power of the government. George Mason stated before the General Court of Virginia:

“The laws of nature are the laws of God, whose authority can be superseded by no power on earth.”

PERSPECTIVES: How to Disagree by Dr. Glenn Sunshine

Congressmen doesn’t know Constitution

WOD 4-14-10


5 Minutes of H2H Drills of choice (36 kg)

AMRAP in 15 minutes:

5 Deadlifts 315 lbs (scale as appropriate)
10 Toes to the Bar

Note: courtesy of www.crossfitfootball.com


“I tremble for my country when I reflect that God is Just; that His justice cannot sleep forever.” – Thomas Jefferson, 1781 (Notes on the State of Virginia)

If I sharpen My flashing sword, And My hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me.” Deut 32:41

The Most Dysfunctional Place on Earth

WOD 4-12-10

10 Minutes:

5 Minutes KB Snatch Right (16 kg)

5 Minutes KB Snatch Left (16 kg)

Note: Try to maintain 16-20 reps per minute.  Watch the clock, pace yourself, be efficient and “rest” on top.

Take a 3-5 minute break then…

Finish with 3 rounds of:

1 minute – 1 arm swings Left (24 kg)

1 minute – 1 arm swings Right (24 kg)

KB training at Jackson's Submission Fighting
KB training at Jackson's Submission Fighting

Ephesians 6:10-18

10 Finally, my brethren, be strong in the Lord and the power of His might.

11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil.

12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.

13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having don all, to stand.

14 Stand therefore, having girded your waist with truth, having put on the breastplate righteousness,

15 And having shod your feet with the preparation of the gospel of peace;

16 Above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;

18 Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints-

Time to restrict Muslim immigration to U.S., send them back home

Day of Rest 4-11-10

Obama Removes Jesus from Easter Message

This article was originally published in Bibliotheca Sacra, July – September 1963, Volume 120, Number 479, published by Dallas Theological Seminary. Used here by permission.  Written by John Walvoord.

© 1963 Dallas Theological Seminary

Christ in His Resurrection — Part 2

The Resurrection Body

The facts concerning the resurrection body of Christ have been obscured by the modern rejection of the details of Christ’s resurrection as recorded in the Scripture. Liberals and neo-orthodox scholars have summarily rejected the facts of the Scriptural records, often with hardly any supporting argument. Common among such scholars is the view that Christ arose only in a spiritual sense—continued existence after His death, but not a bodily resurrection.

Though no new evidence has been advanced in support of this rejection of Scripture, the technique has been to assume that the gospel narratives are in serious contradiction of each other, and that what actually happened is that Christ appeared to the disciples in visions or dreams. With no documentary proof whatever, they consider the accounts of the appearances of Christ on the resurrection day and immediately subsequent to it as later fabrications. Even Filson, who seems to accept the fact of the resurrection of Christ, in one sentence sweeps all the resurrection-day appearances into discard in his statement: “Most likely the first appearances to the apostles were in Galilee, and this led to a rallying of the believers in Jerusalem where such appearances continued.”1

Though many liberal arguments have been so soundly refuted as to have fallen into discard even among liberals (such as the swoon theory, the imposture theory, the wrong-tomb theory, and the wishful credulity of the disciples), the mind still assumes that the resurrection is an impossibility and that early Christians were deceived either by their own senses or by other men. On the contrary, conservative scholarship has demonstrated for many generations that the Scriptural accounts are self-sustaining, that they do not contain differences which cannot be reconciled, and in fact offer a web of interrelated facts which make the resurrection of Christ one of the best attested facts of the ancient world. If Scripture may be considered as reliable and infallible revelation, it is found to unfold a marvelous doctrine of resurrection as illustrated in the resurrection of Christ Himself.

The resurrection body of Christ is not only an important aspect of Scriptural revelation unfolding the nature of Christ’s resurrection, but is significant of the fact and character of the resurrection which believers in Christ may anticipate. The resurrection of Christ is at once an apologetic for His deity and His substitutionary death on the cross, and at the same time is substantiating evidence of the important place of the future resurrection of saints in the eschatological program of God. Although, the doctrine of resurrection is discussed theologically in 1 Corinthians 15:12-50, the principal source of information is found in the accounts of Christ after His resurrection. Here, for the first time in history, occurs bodily resurrection which is more than restoration—the creation of a new body similar in some respects to the body laid in the tomb but in other important aspects dramatically different. Christ is given a new kind of body in contrast to those restored to life miraculously prior to the resurrection of Christ, such as Lazarus whose body was restored to what it was before he died.

The resurrection body of Christ identified with the body laid in the tomb. At least eight features identify the body of Christ raised from the dead as the same body which was laid in the tomb.

1. The nailprints in His hands and feet were retained in the resurrection body of Christ (Ps 22:16; Zech 12:10; John 20:25-29). The Scriptures both prophetically and historically record this important fact which would lead to the conclusion that the resurrection body is the old body transformed rather than the creation of a new body entirely different.

2. According to John 20:25-29, the resurrection body also retains the wound which was inflicted in His side on the cross. It was this identification which distinguished Christ from the others who died with Him and was one of the signs demanded by Thomas as proof of His bodily resurrection (John 20:25).

3. In His various appearances after His resurrection, Christ was readily recognized by His disciples as the same person who died and rose again. Any hesitation in recognizing the resurrection of Christ is given special explanation in the Scriptures. Mary Magdalene who, because she was in tears did not immediately recognize Christ, identified Him as her Lord by His voice (John 20:16), even though she apparently had her back turned when He spoke to her. There seems to be no hesitation on the part of the women who met Him or in any of the other appearances except in the case of the disciples who met Him on the road to Emmaus (Luke 24:13-35). Here their delay in recognizing Him is attributed to the fact that they were supernaturally blinded (Luke 24:16, 31). The disciples were so certain of their identification of their risen Lord that they were willing to lay down their lives for this truth.

4. In Christ’s appearance to His disciples in the upper room, He deliberately ate food to prove to them that He was not just a spirit and had actually risen from the grave (Luke 24:41-43).

5. The resurrection body of Christ had a material nature which could be felt. According to Matthew 28:9, the women held Him by the feet when they worshipped Him. In the appearance of Luke 24:39, He invites them to handle Him. In His first appearance to Mary Magdalene in John 20:17, it is implied that Mary clung to Him in a physical embrace prompting Christ to say to her “Touch me not,” literally, “do not cling to me.”

6. It is evident from these facts already itemized that the resurrection body of Christ was visible to the natural eye though it also had the capacity of disappearing in a miraculous way. This is illustrated in John 20:20, “The disciples therefore were glad, when they saw the Lord.”

7. According to John 20:22, the resurrection body of Christ had the ability of breathing and to this extent corresponded to a natural body.

8. Christ specifically states of His resurrection body that it possessed flesh and bone (Luke 24:39-40), thereby refuting the idea of the disciples that they were seeing merely a spirit when Christ appeared to them. Confirming these identifying features of the body of Christ raised from the dead is the fact of the empty tomb. Christ in His resurrection did not receive another body but the same body.

The resurrection body of Christ changed. After His resurrection Christ manifested certain characteristics which were not seen before His death. Though there seems to be little question in the Bible of the identity of the resurrection body, new qualities were added which distinguished it from the body laid in the tomb.

1. Christ in His resurrection body had a newness of life and a deliverance from the sufferings of His death to such an extent that on several occasions His recognition was somewhat delayed as in the case of Mary Magdalene who mistook Him for the gardener and the disciples on the road to Emmaus (Luke 24:31; John 20:15). The delay in recognition, however, is explained by other factors and is no greater than one would naturally expect considering the tremendous transformation of resurrection.

2. The ordinary limitations of transportation and distance did not seem to restrict Christ after His resurrection. Though before His death He would become weary from long journeys, there is no evidence that His various appearances to His disciples required such ordinary means of transportation. He apparently was delivered from many of the limitations of time and space.

3. The resurrection body of Christ was characterized as having flesh and bones, but He did not seem to be restricted by physical barriers. This is evident in the fact that He could enter closed rooms without apparent difficulty (Luke 24:36; John 20:19).

4. Christ was able to appear and disappear at will after His resurrection (Luke 24:17; John 20:19).

5. No proof is offered in the Scriptures that the resurrection body of Christ required either rest or food to sustain it. Though He could eat, there is no evidence that He needed food to supply nourishment, and there is no mention of Christ sleeping after His resurrection. In so far as Christ’s resurrection body accommodated itself to the conditions of time and space, it was in keeping with the evident purpose of Christ to minister to His disciples prior to His ascension. Some of the features of a resurrection body which were ultimately His such as the glory of heaven were delayed in manifestation.

The glory of the resurrection body. Although many of the features of the resurrection body of Christ are revealed in the Scriptures immediately after His resurrection, it is evident that some aspects are delayed in manifestation until after His ascension. During the forty days of His ministry between the resurrection and His ascension, there was no unusual outward appearance of glory such as had occurred prior to His death on the Mount of Transfiguration. It is evident that His ultimate glory is veiled in order to make possible a ministry to His disciples in scenes of earth. After His ascension into heaven, Christ never appears again apart from His glory. In Acts 7:56, Phillip saw Christ standing at the right hand of the Father in the midst of the glory of God. In the appearance of Christ to Paul recorded in Acts 9:3-6, the glory of Christ was such that Paul was blinded. A similar experience befell the Apostle John in Revelation 1:12-20, where John fell at the feet of Christ as one dead when He beheld the glory of Christ in His resurrection. From these indications, it is safe to conclude that the resurrection body of Christ possesses an intrinsic glory which mortal man cannot behold under ordinary circumstances. This glory was temporarily veiled until the time of Christ’s ascension, but is now a permanent aspect of His resurrection body. The hope of believers for a resurrection body includes not only the features of the resurrection body manifested in Christ prior to the ascension, but also that our resurrection bodies will be glorious and suited for the glorious presence of God. In the case of believers the resurrection body not only includes the physical and visible aspects attributed to Christ but also that our resurrection body will be similar (Eph 5:27; Phil 3:21; 1 John 3:2).

Who Raised Christ from the Dead?

Like other important acts of God foundational to the Christian faith, the resurrection of Christ is related to each member of the divine Trinity. God the Father is said to have raised Christ from the dead in numerous passages. This is implied in the Old Testament prophecy of the resurrection of Christ found in Psalm 16:10-11 where His deliverance from Sheol and corruption is attributed to God. Peter cites Psalm 16 in Acts 2:24-32 in relating the resurrection of Christ to God. A similar statement is made in Acts 13:30 where Paul states, “God raised Him from the dead.” The resurrection of Christ is specifically related to the Father in Romans 6:4and Ephesians 4:19-20.

Without contradicting the participation of the Father in the resurrection of Christ, the Scriptures also reveal that Christ raised Himself from the dead. In John 2:19 Christ declared, “Destroy this temple, and in three days I will raise it up.” A similar statement is made in John 10:17-18 where Christ claimed not only to have power to lay down His life but to take it up again. The work of the Holy Spirit in relation to the resurrection of Christ is less clear. The only reference to it in Romans 8:11 draws a parallel between the resurrection of Christ and the giving of life to the believers, which, in both cases is accomplished “through his spirit that dwelleth in you.” Some have interpreted this passage, however, to refer to the resurrection on the part of the Father in which the Holy Spirit somehow participated.

The relation of the resurrection of Christ to the Three Persons of the Trinity is not, however, a contradiction. In other important works of God, such as the creation of the world and the incarnation of Christ, a similar participation of each member of the Trinity can be observed. In revelation, however, the unity of the Trinity as well as their distinction in persons is carefully supported, and no contradiction remains for one who accepts the doctrine of the Trinity. It is indeed the work of the Triune God.

The Significance of the Resurrection of Christ

All branches of systematic theology have tended to underestimate the significance of the resurrection of Christ. Orthodox scholars usually emphasize the apologetic significance of the resurrection as an attestation to the deity of Christ and the value of His substitutionary death. The resurrection of Christ is normally held to be a proof of the future resurrection of the saints. Often neglected, however, is the relation of the resurrection of Christ to His present work.

In liberal theology, the resurrection of Christ is rejected as a nonessential, and the conclusion is reached that Christ continues to exist after His death but not in a body. Scriptures relating to the subject are spiritualized or explained away. As James Orr noted a generation ago, the tendency now is to deny the resurrection as impossible, and therefore untrue.2

More important, however, than the liberal view in contemporary theology, is the neo-orthodox concept of the resurrection of Christ. Though the more conservative of neo-orthodox scholars tend to recognize the resurrection of Christ as a historic fact, they claim that in itself it does not have historic significance. Emphasis is placed upon the experience of Christ in the believer rather than in the fact of the empty tomb. The answer to all problems is found in the complete revelation of the Scriptures themselves which, if accepted in the normal meaning of words, establishes the orthodox position concerning the resurrection as a proof of His person and His offices and at the same time demonstrates that the resurrection of Christ is the key to all of His present work as well as the consummation of the divine plan in the prophetic future. For the present discussion, only the major facts can be itemized.

The resurrection a proof of the person of Christ. It is significant that the meaning of the three official names of Christ, namely, Lord Jesus Christ, is substantiated by His resurrection from the dead. The title of “Lord,” usually regarded as a declaration of His deity and authority over all creation is based on the assumption that Jesus Christ is the Son of God. Though in His life He offered many substantiating evidences, the supreme proof of His deity is the solid fact of His resurrection. It was this argument which Peter used in His Pentecostal sermon when he declared on the basis of the fact of His resurrection that Jesus is “both Lord and Christ” (Acts 2:36). Peter uses the same argument of the resurrection of Christ in his presentation of the gospel to Cornelius (Acts 10:40). In the introduction to the Epistle to the Romans, the Apostle Paul states that Christ “was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” The early disciples considered the resurrection of Christ as the final and convincing evidence that Jesus was all that He claimed to be, the very Son of God who existing from all eternity had become incarnate to fulfill the plan of God in His life, death, and resurrection. The resurrection of Christ is, therefore, an important proof of His deity and has been so regarded by orthodox scholars from apostolic days to the present.

In the title “Christ” as attributed to the Lord Jesus is embodied the hope of Israel for a Messiah to deliver them from their sins. Though the death and resurrection of Christ was anticipated by Old Testament prophecies, Jewish leaders in the time of Christ did not realize the necessity of it to fulfill His role of Messiah to Israel. It was only by His death that He could provide redemption and claim victory over Satan, and it was in His resurrection that He demonstrated the power of God which was to be ultimately manifested in the deliverance of Israel and the establishment of His righteous kingdom in the earth. The promise to David that He would have a son who would reign forever is now made possible of fulfillment by Christ in His resurrection body and is in keeping with the claim of Christ that He was the Messiah of Israel (John 4:25-26). The specific relationship of resurrection to His Messianic character is also revealed in His conversation with Martha in John 11:25-27. In a word, it was necessary for Christ to die and to be raised from the dead in order to be what the prophet had anticipated, a Messiah who would be Israel’s deliverer and Savior throughout all eternity. If Christ had not been raised from the dead, it is evident that His claim to Messiahship would have been thus destroyed and conversely the fact of His resurrection establishes His right to be Israel’s Messiah in the past as well as in the future.

“Jesus,” the third title attributed to Christ, meaning “Jehovah saves,” was His human name bestowed by the angel. He was given this name because He would “save his people from their sins” (Matt 1:21). His work as Savior, however, while inevitably related to His death on the cross, demanded also His resurrection. It was for this reason that Christ was commanded not only to die but to rise from the dead in John 10:17-18. According to John 12:27, where Christ prayed in regard to His death, “Father, save me from this hour,” He did not anticipate merely deliverance from death but prayed that if it were necessary to die, He would experience complete deliverance in His resurrection.

Milligan notes that the Greek is literally “save me out of this hour” (italics added). Milligan adds: “Our Lord prayed not merely that, if possible, He might escape suffering, but that, if it was impossible for Him to escape it, He might pass through it to a glorious deliverance,—that through death He might be conducted to that life beyond death in which the purpose of His coming was to be reached.”3 It is the uniform presentation of Scripture that His resurrection is a necessary counterpart to His work in death, and apart from His resurrection His death would have become meaningless (John 11:25; Rom 5:10; 8:34 ; 10:9 ; Phil 2:9, 11; Heb 5:7). The resurrection of Christ is, therefore, the proof of His person and of that which His person affected, namely His work on the cross.

The resurrection a proof of His offices. The three offices of Christ, that of prophet, priest, and king are each related to His resurrection. The offices of Christ are one of the major themes of the Old Testament as they relate to Christ. Moses anticipated Christ’s office as a prophet in Deuteronomy 18:18. The priestly office of Christ is prophesied in Psalm 110:4 4 and His kingly office is in fulfillment of the promise to David in 2 Samuel 7:16 (cf. Luke 1:31-33).

The prophetic ministry of Christ, though largely fulfilled on earth prior to His death, needed the authentication of His resurrection to give authority to what He had already said as well as His continued ministry through the Spirit whom He would send (John 16:12-14). If Christ had not been raised from the dead, He would have been a false prophet and all of His ministry as recorded in the Gospels would have been subject to question. In like manner, His postresurrection ministry, bringing into climax much that He had taught before, would have been impossible apart from His bodily resurrection. The resurrection, therefore, constitutes a proof of the validity and authority of His prophetic office.

The resurrection of Christ is clearly related to that of His continuance of a priest. This was anticipated in Psalm 110 where Christ is declared to be a priest eternal in character, “Jehovah hath sworn, and will not repent; Thou art a priest for ever after the order of Melchizedek” (Ps 110:4). The concept of Christ as a priest who continues to live forever is further substantiated in Hebrews 7:25 where it is said of Christ, “He ever liveth to make intercession for them.” In contrast to ordinary priests, who have their priestly office terminated either by death or retirement as in the Levitical order, the resurrection of Christ made possible His continuance forever as our high priest. This is the teaching of the New Testament as well as the anticipation of the Old. Hebrews 7:24 states it explicitly: “But he, because he abideth for ever, hath his priesthood unchangeable.” It is evident from the Scriptures, that apart from the resurrection of Christ, His office of priest would not have been capable of being fulfilled.

The third office, that of king, fulfilled especially the anticipation of the Old Testament of a Son who would have the right to rule. Christ was not only to rule over Israel, fulfilling the promise to David of a son who would reign forever, but over the entire world as the one to whom God has given the right to rule over the nations (Ps 2:8-9). Christ’s continuance on the throne forever after His death, in fulfillment of the plan of God that He should reign over all nations as well as the nation of Israel, would have been impossible if He had not been raised from the dead. His resurrection was essential to His unique fulfillment of each of His divine offices.


1. Floyd V. Filson, Jesus Christ the Risen Lord, p. 49.

2. James Orr, The Resurrection of Jesus Christ, pp. 14 ff.

3. William Milligan, The Resurrection of Our Lord, p. 125.