Resurrection in scripture is very specific, it is not being born again or made spiritually alive.
Resurrection has to do with us receiving new glorified bodies, like Christ has now.
Never mix the word resurrection, being resurrected, and born again, born of God, this is not right thinking.
Not so! Quite the opposite! 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).
