Works of John Bunyan — Complete

by John Bunyan

1. Such as die a natural death, or as when a man ceaseth to be any more in this world, as David, whom Peter tells us "is both dead and buried, and his sepulchre is with us to this day" (Acts 2:29).

2. There is a people that are reckoned dead in trespasses and sins, as those are, who never yet were translated from darkness to light, and from the power of Satan to God. Such, I say, who yet never felt the power of the Word and Spirit of God, to raise them from that state, to walk with him in the regeneration; making a life out of Christ, and his present benefits (Eph 2:1,2; John 5:25).

3. There is a death seizeth men often after some measure of light received from God, and some profession of the gospel of Christ. These, for the certainty of their damnation, are said to be dead—dead, twice dead, and plucked up by the roots (Jude 12).

4. There is in scripture mention made of a death to sin, and the lusts of the flesh; this death is the beginning of true life and happiness, and is a certain forerunner of a share in Christ, and with him in another world (Rom 6:6-8; 2 Tim 2:11).

5. Lastly, There is also in the word, a relation of eternal death. This is the death that those are in, and swallowed up of, that go out of this world Godless, Christless, and graceless; dying in sin, and so under the curse of the dreadful God; who, I say, because they have missed of the Lord Jesus Christ, the Saviour in this day of grace: are fallen into the gulf and jaws of eternal death and misery, in the fire that never shall be quenched (Mark 9:43,44; Luke 16:23-26).

Now then, seeing there is death, or to be dead, taken under so many considerations in the scripture; it is evident, that to be dead in Christ, the text is not meant of them all: I then must distinguish, and inquire which of these deaths it is, that here the apostle did look for a resurrection from. (1.) then, It cannot be meant a resurrection from eternal death, for from that there is no redemption (Psa 49:8). (2.) Neither is it a resurrection from that double death; for they that are in that, are past recovery also. (3.) And as for those that are dead to sin, it is nonsense to say there shall, or can be a resurrection from that: for that itself is a resurrection; which resurrection also, the apostle had then passed through: and also all the brethren, as he saith, You hath he quickened, who were dead in trespasses and sins (Col 2:12,13,20). And again, "If ye then be risen with Christ" (Col 3:1), and again, "Wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead" (Col 2:12). (4.) The dead therefore in this scripture, must be understood of those that have departed this life, that have body and soul separated each from the other; and so the resurrection, a resurrection of the body out of the grave; as Daniel saith, "Many of them that sleep in the dust of the earth shall awake" (Dan 12:2). And again, "The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth," &c. (John 5:28,29).

Second. [What is meant by the resurrection.] The resurrection of the just, then, is the rising of the bodies of the just, and the resurrection of the unjust, the rising of their bodies, at the last judgment. This also is the meaning of that saying of Paul to Agrippa, "I stand," saith he, "and am judged for the hope of the promise made of God unto our fathers" (Acts 26:6), which promise at first began to be fulfilled in the resurrection of the body of Christ (Acts 13:32,33), and hath its accomplishment, when the dead, small and great, are raised out of their graves. Wherefore, though Paul saith in the 13th of the Acts, it is already fulfilled; yet here he saith, he hopes it shall come. "Which promise," saith he, "our twelve tribes, instantly serving God day and night, hope to come" (Acts 26:7). As God told Daniel, saying, "go thy way, till the end be: for thou shalt rest and stand in thy lot at the end of the days" (Dan 12:13).

Christ is already risen, and therefore so far the promise is fulfilled; but his saints are yet in their graves, and therefore that part of the fulfilling of it is yet to come, as he saith, "Why should it be thought a thing incredible with you, that God should raise the dead?" (Acts 26:8).

Again, That it is the resurrection of the dead bodies of both saints and sinners that is here inserted, it is further evident; because the apostle saith, it is the resurrection, that the very Pharisees themselves allowed. I have hope towards God, saith he, which themselves also allow; then what that hope is, he in the next words sheweth, namely, that there shall be a resurrection of the dead, &c. Now we know, that the Pharisees did not allow of a resurrection from a state of nature, to a state of grace, which is the same with the new birth; but did confidently allow and teach, that they were the children of Abraham, according to the flesh. Yea, when any of them began to adhere, or incline to Christ's doctrine in some things, yet the doctrine of the new birth, or of being raised from a state of nature, to a state of grace, they would very much stick at; though in the meantime, they utterly were against the doctrine of the Sadducees, which denied the resurrection of the body (John 3:1-9; 8:51-56; Acts 23:6-8).

Further, the resurrection here spoken of, must needs be the resurrection of the body, because it is called, "a resurrection of the dead, both of the just and unjust"—that is, of both saints and sinners, according to the saying of Christ, "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; and they that have done evil, unto the resurrection of damnation" (John 5:28,29).