the term " spiritual 'resurrection' " does not apply to any passages or verses in the New Testament which talk about the resurrection.
I have to disagree.
Greek words for resurrection
So if a Christian was spiritually dead before salvation and they are now spiritually alive, by what means does Scripture say we are brought from death into newness of life?
The only way that we can transition from death to life (both spiritually and physically) is by way of resurrection. There is no other way! This is demonstrated many times in Scripture in regard to both spiritual and physical resurrection.
Two resurrections result for the believer from Christ’s one resurrection. Man needs both spiritually redeemed and physically redeemed. When one gets saved they are spiritually redeemed. But they are not physically redeemed until resurrection day. His “first resurrection” secured both resurrections for those who will put their faith in Christ.
Romans 6:3-6 says,
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up [Gr.
egeiro]
from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection [Gr.
anastasis]:
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.”
There are two Greek words used in Romans 6:3-10 that are used to describe the resurrection of Christ, and that are significantly in turn purposely equated to the believer and the new birth experience; they are
egeiro (Strong’s 1453) and
anastasis (Strong’s 386). Such a correlation between these two diverse types of resurrection (physical and spiritual) is only secured through Christ’s sinless life, atoning death and glorious resurrection, enabling the believer to walk in resurrection power and “newness of life.” The believer here is therefore supernaturally transferred from a condition of death into one of life. This undoubtedly relates (1) to a spiritual state, and, (2), to the here in now. It cannot relate to the physical resurrection which is still future and which occurs at the second coming of Christ.
The first word
egeiro (Strong’s 1453) is used many times throughout the New Testament to describe the Lord’s physical resurrection. These references are found in Matthew 14:2, 16:21, 17:9, 23, 20:19, 26:32, 27:63, 64, 28:6, 7, Mark 14:28, 16:6, 14, Luke 1:69, 9:22, 24:6, 34, John 2:19, 20, 22, 21:14, Acts 3:15, 4:10, 5:30, 10:40, 13:30, 37, Romans 4:24, 25, 6:4, 9, 7:4, 8:11, 34, 10:9, 1 Corinthians 6:14, 15:4, 12, 13, 14, 15, 16, 17, 20, 2 Corinthians 4:14, 5:15, Galatians 1:1, Ephesians 1:20, Colossians 2:12, 1 Thessalonians 1:10 and 1 Peter 1:21.
Similarly, the other Greek word
anastasis (Strong’s 386), which is identified several times in Scripture with the new birth spiritual resurrection is also used several times to describe the Lord’s physical resurrection. It is derived from the root word
anistemi (Strong’s 450). These are outlined in Mark 8:31, 9:31, 10:34, 16:9, Luke 18:33, 24:7, 26, John 20:9, Acts 2:24, 31, 32, 3:26, 4:2, 33, 10:41, 13:33, 34, 17:3, 18, 26:23, Romans 15:12, Philippians 3:10 1 Thessalonians 4:14, 1 Peter 1:3, 3:21.
The same two Greek words that are repeatedly employed to describe Christ’s physical resurrection from the dead are also used in Ephesians 5:14 to describe the new birth experience of the believer. The sinner being commanded:
“Awake [Gr. egeiro] thou that sleepest, and arise [Gr. anastasis] from the dead, and Christ shall give thee light” (Ephesians 5:14).
The resurrection portrayed here is again
not a physical resurrection, but, a spiritual resurrection in which the recipient (the sinner) receives the joy of salvation. Through this spiritual resurrection, the believer receives the “light” of God and is therefore spared the awful sentence of eternal wrath. The verb “arise” in this text specifically relates to salvation and is a metaphor describing the spiritual resurrection that Christians undergo when they are lifted from the grave of sin. It also demonstrates the blessing that follows this resurrection. The true child of God receives the blessed light of God’s dear Son the Lord Jesus Christ.
Luke 2:34 also records,
“Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again [Gr.
anastasis] (or
resurrecting)
of many in Israel; and for a sign which shall be spoken against.”
Matthew Henry explains in relation to this passage,
“He (Jesus)
is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptosin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again”
The believer is raised from the grave of his sin and spiritual death at conversion, which of necessity must be a spiritual resurrection. Paul says in 2 Corinthians 1:8-10,
“For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth [Gr. egeiro] the dead: Who delivered us (past tense) from so great a death, and doth deliver (present tense): in whom we trust that he will yet deliver us (future tense).”
This whole passage is concentrated upon the great eternal provision of spiritual deliverance. The word “raiseth” in this reading is a present active verb, therefore it is talking about a resurrection that is happening now, rather than the future physical resurrection. This is obviously speaking of spiritual resurrection, because it alone has been ongoing since Christ’s first (physical) resurrection. This will, of course, culminate with the general physical resurrection at His return.
The same word repeatedly applied to Christ’s physical resurrection in the New Testament –
egeiro – is here again used spiritually to describe the spiritual resurrection of the believer from the reality of spiritual death. It shows a present realisation and victorious triumph over that state in this testimony of Paul. This reading does
not at all indicate that the believer will not experience natural death, no, but rather, that he wouldn’t experience spiritual death. It positively outlines that through the spiritual (or first) resurrection the believer is rescued from entering into the awful realisation of the second death (eternal punishment).
Colossians 2:10-14 says,
“ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ‘ye are risen with him’ [Gr. sunegeiro] through the faith of the operation of God, who hath raised [Gr. egeiro] him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened [Gr. suzoopoieo] together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.”
This explicit passage describes the act of salvation as a resurrection feat. Moreover, the raising of the forgiven child of God in resurrection power in salvation is in turn carefully identified with, and connected to, Christ’s glorious resurrection. It confirms that our hearts “are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” in salvation, and likens this supernatural work to a death, burial and resurrection. This reading shows how the child of God is “
buried with him,” “
quickened together with him,” and finally “
risen with him.”
The wording relating to this spiritual resurrection – “ye are risen with him” – is translated from the Greek word
sunegeiro (Strong’s 4891), which is derived from the coupling of two other Greek words
sun (Strong’s 4862) – denoting union and togetherness, and
egeiro (Strong’s 1453), which means to awaken or resurrect from the dead. This word
egeiro is constantly used in the New Testament in reference to Christ’s physical resurrection.
Also, the word rendered “quickened” in the above passage is translated from the Greek word
suzoopoieo (Strong’s 4806), which is derived from combining the words
sun (Strong’s 4862) with
zoopoíeo (Strong’s 2227), meaning to make alive, give life and revitalize. Hence, we can see the deep meaning of this word in the aforementioned passage and the essential work that is perfected in the penitent sinner in regeneration.
Many new birth passages in Scripture are surrounded in resurrection terminology. Notwithstanding, they are not in any way referring to a physical resurrection, although, often, using the same type of language that accompanies literal ones. These references repeatedly describe
spiritually dead men being
spiritually made alive by being first
spiritually quickened and then
spiritually resurrected from the grave of their sin. This reading plainly outlines how the penitent sinner is raised with the exact same supernatural power that raised Christ at His resurrection, saying, “ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”
Colossians 3:1-4 goes on to add,
“If ‘ye then be risen with’ [Gr. sunegeiro] Christ (speaking in the present tense about those who have experienced spiritual resurrection in Christ), seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear (speaking of the second coming), then shall ye also appear with him in glory (referring to the physical resurrection which is future tense).”
There are two distinct resurrections outlined in this reading, the first being spiritual and the second being physical. The initial resurrection of necessity sees a spiritual change, whereas, the second resurrection of necessity requires a physical change. Interestingly, the Greek word
sunegeiro is again used here to describe the spiritual resurrection of the penitent sinner through union with Christ. No one could surely dismiss
the current reality of the resurrection outlined at the beginning of the above passage. Moreover, those that have experienced the aforementioned resurrection are then instructed to “seek” and “set their affection” upon “those things which are above” – spiritual actions that are to be performed in this scene of time. The key to experiencing the reality of this current resurrected life is found in the concluding part of the reading that our earthly life is “hid with Christ in God.”
Ephesians 2:1-6 also says,
“you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, ‘hath quickened us together’ [Gr.
suzoopoieo]
with Christ, (by grace ye are saved)
And hath ‘raised us up together’ [Gr.
sunegeiro]
and made us sit together in heavenly places in Christ Jesus.”
The same two Greek words found in Colossians 2:10-14 are also used in this reading to describe the spiritual resurrection. Again, the word rendered “quickened” here in Ephesians 2 is the Greek word suzoopoieo, which indicates a uniting to Christ in mystical union by means of being spiritually revitalized and made alive. The Greek word sunegeiro carries the meaning of union with Christ through resurrection. It is also in the aorist active demonstrating that it relates to the present. All sane theologians know that is not therefore not talking about physical resurrection.
Romans 4:17 says, speaking of that great father of the faith Abraham,
“(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth [Gr. zoopoieo] the dead, and calleth those things which be not (unbelieving Gentiles) as though they were (the people of God).”
Again, the word rendered “quickened” in the above passage is translated from the original word
zoopoieo meaning to make alive, give life and revitalize. It is the same word used in Ephesians 2:5 and Colossians 3:1, only it is prefixed there by the Greek word
sun in those passages. This passage is describing how God breathed spiritual life into the once darkened Gentile nations, and brought them into a personal relationship with the living God. Those within the nations that received God’s provision for sin and uncleanness were then immediately brought from a condition of spiritual death unto a state of spiritual life through the precious work of Christ at Calvary. This quickening of the Gentiles is therefore plainly not just a future hope but a joyous present reality.
In the new birth, the nature of Christ is imputed into the believer thus raising him up from a spiritual grave into a real living communion with God. I John 3:14 succinctly explains,
“We know that we have passed from death unto life.” How? This text makes it clear that the death that is conquered here in the-here-and-now is assuredly not physical but spiritual death. The sinner that believes (and is thus born again of the Spirit of God) has entered into the realisation of the first resurrection in this life and will one day be physically raised at the second resurrection unto life.
Conclusion
We have seen how the Greek word
anastasis (Strongs 386), used in Revelation 20 to describe the first resurrection, is related to the new birth in several New Testament passages. We have seen how its root meaning
anistemi (Strongs 450) is also related to the new birth experience. We have seen how other similar resurrection words like
egeiro (Strong’s 1453) and
zoopoíeo (Strong’s 2227) are also identified with the first spiritual resurrection.
