Part I – The Lamp-Stand Model
SUBPART – C THE FULCRUM
Article 5 – THE YIELD OF THE FULCRUM AS RESURRECTION
This is the second article addressing the central candlestick of the lamp-stand as standing in type for Pentecost and the cross of Jesus Christ as fulcrum of the work of God.
a. The First Resurrection; Three-Phased Regeneration of Spirit, Soul, & Body
b. First Resurrection as Three-Fold Regeneration
i. Initial Regeneration
ii. Sustained Regeneration
Article 5 – THE YIELD OF THE FULCRUM AS RESURRECTION
a. The First Resurrection; Three-Phased Regeneration of Spirit, Soul, Body
In an earlier-discourse we examined how the Feast of Firstfruits stands in type for the resurrection of Jesus Christ from the dead. The means of communicating the resurrection of Jesus Christ to His body (the church) is the agency of the Holy Spirit. Therefore Paul writes:
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwells in you. Rom 8:11
The indwelling of the Spirit of God that communicates the resurrection of Christ is typified in the Feast of Pentecost, the central shaft of the Lamp-stand – as that agency uniting Christ to His body. Therefore this central-shaft represents the agency of the Holy Ghost in the work of God to justify, sanctify, and to glorify the elect. Each of these three principles constitute an act of redemption – and each contemplates the principle of resurrection. Any view that does not perceive redemption in terms of a resurrection is faulty given that what is truly “redeemed” is that which has been “raised from the dead” into “newness of life” (the Levitical type in Firsfruits). Therefore, spirit and soul (being dead, or having died) may experience resurrection. Clearly, the material-body must die before it can follow this course with Christ. Therefore, until the redemption of the body, we say with Paul; “I know that in me (that is, in my flesh) dwelleth no good thing.” And Paul writes that:
. . . if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Rom 8:10
Paul clearly taught a three-stage redemption of spirit, soul, and body. Nevertheless, this principle of “first-fruits” is intrinsic to each of these components of the church’s redemption. The church must therefore experience the First Fruits Resurrection in Spirit, thence Soul, thence Body. Those having a part in the First Fruits resurrection in Christ are called “blessed and holy” in that they partake in the resurrection of Jesus Christ.
Blessed and holy is the one who has a part in the first resurrection; Over these the second death has no power, But they will be priests of God and of Christ and will reign with Him for a thousand years. Rev 20:6
To have a part in the First Resurrection is to have a share in the resurrection with which Jesus Christ was raised by the Father. For His resurrection was the first.
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you. Rom 8:11
Our own resurrection derives from the commonality of Spirit we have with the Lord through the Father’s administration. Therefore theresurrection of the redeemed constitutes the “First Resurrection”. This commonality is depicted in the central-shaft which is common to each of the two-sets of three branches of the lamp-stand.
Paul explains to us that; “he that is joined unto the Lord is one spirit”. This “one spirit” is none-other than the Holy Spirit Who is typified in the Feast of Pentecost. Therefore while Pentecost incorporates the baptism of the Holy Spirit (represented by the lowest intersecting of the lamp-stand’s branches) it also incorporates another principle of commonality known as consecration (the middle intersection of branches) showing that this principle (ie. consecration) is a function of being “one spirit” with the Lord. As well, our physical resurrection (the highest intersecting of branches) is revealed as a function of, and the finishing-expression of our commonality of Spirit with the Lord. Thus it is through the agency of the Holy Spirit that is transacted the entire work of the church’s redemption through the means of the life, the death, and the resurrection of Jesus Christ, making Pentecost a broader-concept than what has typically been expressed in Pentecostal doctrine.
That the principle of resurrection is involved in all stages of redemption is clear. For instance, when Paul is discussing the principle of our sanctification, he speaks in terms of resurrection:
& do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, & your members as instruments of righteousness to God. Rom 6:13
Because of these relationships, the mechanical operation of redemption as a metaphorical lever seems particularly useful. Consider that the gospel takes that principle that is so exemplified by hopelessness and finality as the principle of “death”, and upon a divinely-appointed-crucible (ie. the cross) assures an infinitely-greater and eternal yield that is resurrection-life, to be transacted by faith through the means of the Holy Spirit.
A lever (in its true sense) would be a hopeless comparison (as would any analogy). In the natural-world, a finite-input does not achieve an infinite-output. But in the kingdom of heaven, God placed the infinite within the means of the finite when His infinite and eternal nature became incarnate in the Person of Jesus Christ, died the death of the cross, and was vindicated in resurrection. The bread from heaven was given men through means of the life, the death, and the resurrection of Jesus Christ, apprehended by faith. Therefore Jesus said:
“… all things are possible to him that believes.” Mark 9:23
While it may be difficult to imagine a scenario in which we would want to cast a mountain into the sea, or (by faith) pluck up a tree and have it planted in the sea, there are things much more difficult than this that must be accomplished; things that only God can accomplish; namely – the destruction of the works of the devil and redemption for His elect. These are those things He sent His only begotten Son into the world to perform. And He has chosen the means of the cross as the fulcrum for this work.
b. Resurrection as Regeneration
i. Initial Regeneration
Most Christian denominations recognize and accommodate within their doctrine an event that occurs whenever man, woman, or child “believes” in the true witness of God. This is not a belief that is psychological. This is not a bare mental-assent to doctrine. This is a regenerative-act of the Spirit of God imparting faith to an individual as a real event. There is a work of regeneration that is preliminary to our being received into Christ. The church (historically) has understood that there is an event wherein a man, woman or child, truly believes and thereupon experiences a change of heart if they will act upon that moment of faith and make a profession of Jesus Christ. This is the same principle expressed by Paul in the simple (yet profound) teaching:
That if thou shalt confess with thy mouth the Lord Jesus, & shalt believe in thine heart that God has raised Him from the dead, you shall be saved. Rom 10:9
This initial work of the Holy Spirit is sometimes referred to as “initial regeneration”. Those that have experienced initial regeneration are “babes” as far as the witness of God’s Word is concerned. But through the faith they have been imparted they can now by virtue of a real dispensation of grace receive the milk of those elementary principles of Jesus Christ that attend their justification by faith. However the kingdom of God does not substantially-progress unless the fuller apostolic message is apprehended, taught, and practiced, as a partial gospel will not bring forth theKingdom of God.
Common to a partial-gospel is the incorporation of many apostolic-allusions and doctrines under a singular and mislabeled “born again” experience. They interpret Christ’s words to Nicodemas; “except a man be born again he cannot see the kingdom of God” as fulfilled in the moment one first believes the gospel. However, those denominations that correlate initial faith with the “new birth” must acknowledge that what they are asserting is not an event characterized by the deliverance from sin’s bondage. And because it is apparent that those having experienced initial regeneration (under a mislabeling of it as the “new birth”) continue in a carnally-driven condition, teachers of the partial-gospel have compelled by the practical results of their teaching to further wrest the apostolic doctrine of sin to the utterly apostate conclusion that so long as we live in this “body of sin” we must in fact “sin”.
There is overwhelming testimony of an event of coming into initial faith in Jesus Christ wherein the heart is awakened in order to perceive the witness of sins-forgiven. Such have entered upon a redemptive work. But does this principle of initial regeneration constitute salvation? There is Scripture to support that it does. But the apostolic-teaching unquestionably pushes beyond this typically evangelical experience, exhorting us to such things as; “laboring to enter into the rest”,  making our “calling and election sure”, holding “the beginning of our confidence steadfast unto the end”, or having our ruler-ship with Christ conditioned upon suffering with Him. There is a kingdom of God which comprehends principles that would carry us quite beyond those elementary principles dealing with the moment of faith.
“Inheriting the promises” and being made “partakers in Christ” goes quite beyond this experience of an event of justifying faith in Christ. For many, this undoubtedly constitutes their salvation. But (on the other hand) the question may be a simplistic failure to contemplate the larger-context of what has truly transpired between the man and His maker in terms of the light that has been given, and what is the true call upon an individual’s life. The following statement of Christ is commonly cited by those that limit their seeking after thekingdom ofGod through a misapprehension of the fuller work of redemption:
He that believeth & is baptized shall be saved; but he that believeth not shall be damned. Mark 16:16
The context of this statement was the Lord’s commission of the apostolic witness. The apostolic witness was a clear and non-ambiguous witness of Christ attended by the work of the Spirit. Therefore, to reject the true witness of Christ (with signs following) constituted a rejection of Christ and the work of His Spirit. Therefore; “he that believeth not shall be damned”. But some of the evangelical denominations have construed this to mean that men are damned before even having heard the true witness of Christ or having had the Holy Spirit move upon their heart followed by a rejection of the Spirit of Truth. They have oversimplified the plan of redemption as a simple “alter call” with salvation being a “yea” or “nay” proposition. This oversimplification thereafter leads to confusion over the apostolic writings. They cannot assimilate the doctrine of “Spirit-baptism” or “sanctification”, or “judgment”, because they have assumed the entirety of salvation to be wrapped around the work of “initial justifying faith”, (erroneously) regarding this to be the “born again” experience. Therefore they cannot move beyond the elemental teachings of Christ. They remain fixed in the outer courtyard of God’s work, and do not proceed further. Neither do they truly know the things they profess – at least not as they could were they to receive the full gospel of God.
For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, & not of strong meat. For every one that uses milk is unskillful in the word of righteousness: for he is a babe. Heb. 5:12-13
The truth of this statement is certainly reflected in the denominations which speak readily concerning; “the first principles of the oracles of God”, but they have little or no understanding of prophecy, the divine-righteousness, discernment, judgment, etc.. We read that; every one that uses milk is unskillful in the word of righteousness”.
So what should these things tell us about “initial regeneration”? Not to stop there! How do we prevent stagnation in the kingdomof God? We “labor” to enter in, which includes striving to ensure that we indeed have the full counsel of God. What is the full counsel of God? The gospel and teachings given us by the apostles of Christ, ie. “the faith which was once delivered unto the saints”.
If although having the printed-word we do not understand it, we nonetheless attend upon it, asking God for understanding. We; “seek . . . first the Kingdom of God and His righteousness”. But when we satisfy ourselves that we see, when in fact we do not, this leads to a blindness that is difficult to heal. Blindness in spiritual-things is difficult to correct because we cannot move when God moves.
Recall the pool ofBethesda(inJerusalem) beside which they laid the sick, the blind, and the crippled. These waited to quickly respond to the stirring of the waters . . .
. . . for an angel of the Lord went down at certain seasons into the pool, & stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted. John 5:4
This seems to be a very arbitrary and impersonal way to be touched by the power of God. But there is a lesson to be learned! When the angel tells you to flee Sodom, there must be no delay! When the Spirit is offering one’s soul haven in Christ, one does not tarry in the way! If we miss a divinely-ordained appointment with the Spirit of God, this might not be something recovered from – not for eternity! And if it is time for the Spirit of God to move upon you (be it; spirit, soul, or body) in a redemptive way, you must show no delay and make haste to move with the Holy Ghost. If we miss our appointed-visitation, we may never have another day to make it up. There is a time when one’s heart is presented with the gospel of Jesus Christ in a way that is more profound than at other times. The Spirit of God is moving upon the heart. This is an invitation to something infinitely-precious; regenerating faith. Therefore the stirring of the waters is a very good example of how God would want us to respond when His Spirit moves upon our hearts and minds. One must move when God moves. One must respond when the Spirit beckons. If we fail to respond, the result is not necessarily that we are tormented by conscience or destroyed – rather the result is that our heart becomes darkened and resistant to any further work of the Spirit. This is why Paul quotes the prophecy which says:
Let their eyes be darkened, that they may not see, & bow down their back always. Rom 11:10
He simply closes our eyes and allows us to go on with our pursuits in this world! But for those that respond as did Abraham to the call of God, truly believing with their heart and confessing with their mouth the Lord Jesus Christ – those following-up upon regenerating-faith with the obedience of water-baptism and seeking God for the baptism of Christ by His Spirit, these have responded and met God and have fulfilled the initial step.
Mercy & truth are met together; righteousness & peace have kissed each other. Ps. 85:10
Was there any requirement (at all) before God worked this act of redemption? No! They heard the account of how God sent His only begotten Son into the world to die the death of the sinner and raised Him up again. They believed and they received.
Thus the first act of regeneration is accomplished, known as “justification by faith”. The transaction may be instantaneous, or it may be drawn out over some time. This is a spiritual act that works upon the spirit of the man. The man is awakened to faith, but he is not necessarily awakened to the true condition of his soul before God. This is the Pentecostal doctrine of initial regeneration – “initial” in respect to its earthly manifestation which is often characterized by error and backsliding. The earthly-manifestation of justification is the Witness of the Spirit, and testifies that the sinner has been justified through no worth of his own.
Why might “initial regeneration” not include an awakening to our own moral depravity before God? The answer seems to be that knowledge of one’s depravity is not a pre-requisite to saving faith in Christ. Neither is it pre-requisite to receiving the Spirit’s-baptism. This is a vital spiritual principle that under-pins all the work of God! This is what is communicated in the parable of the Denarius, ie. God’s sovereignty to justify whom He will regardless of the time or circumstances. What did Paul say on this subject?
But to him that worketh not, but believes on Him that justifies the ungodly, his faith is counted for righteousness. Rom. 4:5
Does God truly “justify the ungodly”, or is this just a poetic thing to say? Not only does God “justify the ungodly”, but His sovereignty to do-so or (indeed) not to do so is a critical truth for any right-understanding of the gospel. This most fundamental of principles is upheld when the ungodly-sinner is awakened to faith in Christ and realizes the forgiveness of sins irrespective of what his bondages may be.
“For My thoughts are not your thoughts, neither are your ways My ways”, saith the Lord. Is. 55:8
The prophecy of Hosea declares that; “after two days He will bring us to life”. The “first day” was an act of regenerating faith that allowed our justification to enter upon the work of the Spirit. This was “initial regeneration”. However, this work operated irrespective of our true moral depravity. Therefore a problem still remained, which was the divine decree that without holiness; “no man shall see the Lord”. And so the Spirit of God has made provision for effectuating another work of regenerating faith exemplified in the Levitical “Day of Atonement” wherein the moral depravity of our soul suddenly becomes the issue. Therefore there is a “second work”, namely . . .
ii. Sustained Regeneration
There is a work of regeneration that is given extensive treatment in the prophets. This is the work to which Paul alludes in his letter to the Romans:
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. Rom. 6:6
This is a principle of regeneration, because it is the divine-life (ie. the life, death, and resurrection of Jesus Christ) brought to bear upon the soul for the purposes of its sanctification. Once the power of sin has been overthrown, we can then effectually resist sin in the body through the infusion of divine grace. Through this work we enter upon the progress of true holiness. This act is characterized by a powerful dispensation of grace upon the inner-man, and therefore the prophets refer to this act of redemption (not as rain, but) as the waters of a well, or streams in the desert, etc. This work is commonly initiated through a distress-of-soul; the putting on of “sackcloth and ashes” and waiting upon the Lord.
This principle that is regeneration constitutes the restoring of life to what has died. We find a type for this operation in the account of the widow of Zerapheth. Recall that after having secluded himself at the brook Cherith, Elijah had been sent to sojourn with the widow:
And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; & his sickness was so sore, that there was no breath left in him. I Kings 17:17
The widow’s son is a type for the life of God (ie. life of the Spirit) in the believer. The account of the child’s death emphasizes the sickness as taking away his “breath”. This relates to the sickness as going to the soul as the soul was created as a result of God “breathing the breath of life” into the man. We are told in prophecy . . .
The soul that sinneth, it shall die. Ez. 18:20
Therefore the widow stands as a figure of one whose soul has died because of sin in light of the witness of the spiritual-testimony against it. Of this, Paul writes:
For sin, taking occasion by the commandment, deceived me, & by it slew me. Rom 7:11
Therefore we read further in the account of the widow:
And she said unto Elijah, “What have I to do with thee, O thou man of God? Art thou come unto me to call my sin to remembrance, & to slay my son? I Kings 17:18
But following the loss of her reason to hope she receives her dead – now made alive by divine means.
And he said unto her, “Give me thy son.” & he took him out of her bosom, & carried him up into a loft, where he abode, & laid him upon his own bed. I Kings 17:19
The dead child laying upon Elijah’s own bed signifies something fundamental to the gospel of Jesus Christ taught by Paul. The prophet laying the child upon his own bed signifies our status as dead by sin, identifying now within the death of Christ.
Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Rom 6:4
Again, that concept of life from the dead! Resurrection! Regeneration! Now the prophet may intercede heaven on behalf of this widow:
And he cried unto the LORD, & said, “O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?” And he stretched himself upon the child 3 times, & cried unto the LORD, & said, “O LORD my God, I pray thee, let this child’s soul come into him again”. And the LORD heard the voice of Elijah; & the soul of the child came into him again, & he revived. I Kings 17:20-22
The symbolism is quite remarkable! Elijah standing in type to Christ, places the dead child on his own bed as a symbol of the sleep that Christ slept for three days and three nights. And as the Lord Jesus Christ was raised, so Elijah calls upon God to; “let this child’s soul come into him again”. This “again”-life is that concept called “regeneration”; God’s vindication of His sovereignty to give life even to the dead through the principle of the “First Resurrection” – the resurrection given His only begotten Son after crucifixion. The resurrection of Jesus Christ is imparted to the quickening of the soul that was dead by transgression. Having received life vicariously through Christ via His resurrection, the soul is forever changed; it has been sanctified through the Spirit of God. And therefore Paul writes:
And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Rom 8:10
There is a new-found righteousness that is the principle of the Spirit of Life in Christ Jesus. Through it, the body of sin has been put away and the soul delivered from sin unto life. Therefore the widow of Zarepheth stands marvelously blessed of heaven, as the Lord indicated:
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up 3 years & 6 months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Luke 4:25-26
The Lord emphasizes two principles in this discourse; first, that the witness of God was sent exclusively to a “widow” and a “leper”. These stand as prophetic allegories for the soul condemned under law, and the soul upon whom sin is evident and clear. But consider this question; ‘Did God intervene-outright in either of these two cases?’ No, but they responded to the witness of God in faith. The widow responded by receiving Elijah and giving him food and drink when she and her son were starving. The leper-Naaman responded by following-through in believing the report of the servant-girl in his home and commencing upon a process taking him to a following-through in the waters of Jordan, itself a symbol of Christ’s death through which sin goes in, but from which it does not escape. These each received the life of God that is Christ; a thing of utmost glory!
And Elijah took the child, & brought him down out of the chamber into the house, & delivered him unto his mother: & Elijah said, “See, thy son liveth”. And the woman said to Elijah, “Now by this I know that thou art a man of God, & that the word of the LORD in thy mouth is truth. I Kings 17:23-24
And Jesus told the Jews:
“When you have lifted up the Son of man, then shall you know that I am he, & that I do nothing of myself; but as My Father has taught Me, I speak these things. John 8:28
It is the death and resurrection of Jesus Christ that testifies to the human soul. In the Psalms we read:
So will not we go back from thee: quicken us, & we will call upon thy name. Turn us again, O LORD God of hosts, cause thy face to shine; & we shall be saved. Ps 80:18-19
Who is Asaph referring to when he says “we”? God’s people, who need life, but do not have it. Did they once have life? They had life as a free gift of grace.
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. Rom 5:18
This stands as the prophetic; “eternal foundation of the earth”; ie. the justification by faith allowing spiritual life to those hearing (with faith) the gospel. Therefore Paul explains to the Galatians that it is by “hearing with faith” that Christ ministers to us the Spirit:
He therefore that ministers to you the Spirit, & works miracles among you, Doeth he it by the works of the law, or by the hearing of faith? Gal 3:5
The Spirit is even synonymous with life. Faith is the receptor of life, because through faith the Lord ministers His Spirit. Once the soul-itself has shared in this resurrection with spirit so as to apprehend the holiness of Christ and to receive His eternal life, it is “sanctified”. This is the Pentecostal doctrine of sustained-regeneration – “sustained” in respect to its earthly manifestation. The earthly-manifestation of sanctification is the Witness of Water.
iii. Bodily Regeneration
Jesus spoke concerning the perfection of the new man:
And he said unto them, “Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and to morrow, and the third day I shall be perfected. Luke 13:32
Was He speaking of Himself or was He speaking of His body, the church? The “third day” for Christ represented the culmination of His earthly witness. This “third day” is represented in the third feast of Passover – First Fruits wherein Christ was bodily-resurrected by the Father. Note that as to the first two days, He applies the term; “I do” signifying His work prior to resurrection. However, the third day, the day of His perfection is characterized by “I shall be”, ie. a work performed upon Him by the Father in vindication of His Son demonstrated in the conquering of death. However, as to the mystical bodyof Christ, the church shares this three-stage aspect, but not in the same way as the Lord. The church experiences the three days of Christ as a continual process of resurrection. Therefore Christ’s resurrection is contemplated in their justification, sanctification, and glorification (ie. their perfection). The perfecting of regeneration is therefore a principle of the “third day”.
The prophet Hosea states that . . .
In the third day he will raise us up, and we shall live in his sight. Hos. 6:2
Our resurrection is patterned after His. We must be held up through divine means to stand before Christ – divine means He Himself has procured through His life, death, and resurrection. This is His Holy Spirit who is the life of this three-fold truth. Therefore it is through the agency of Himself that we may live before Him – His inhabiting of His body, the church.
Recall that Jesus told the Jews; “Destroy this temple, and in three days I will raise it up”. How would He raise up His own body? In one sense, it was the Father that raised Jesus from the dead, but consider a verse in Acts:
Therefore He also says in another Psalm, “Thou wilt not allow Thy Holy One to undergo decay. . . . . . . but He whom God raised did not undergo decay. Acts 13:35 & 37
We see a clear association between the holiness of Christ and His resulting resurrection! This correlation between holiness and a resurrection is confirmed in other apostolic writings, eg.:
And declared to be the Son of God with power, according to the spirit of holiness by the resurrection from the dead: Rom. 1:4
And for this reason, the church itself must be established as holy if it will participate in a bodily- resurrection from the dead:
To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. I Thess 3:13
A physical resurrection without holiness is an oxymoron.
We know that when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure. I John 3:2-3
Therefore we shall be changed at His appearing by virtue of being able to “see Him as He is”. But how can we “see Him” if we are not holy? Recall that warning:
Follow peace with all men, and holiness, without which no man shall see the Lord: Heb. 12:14
Without “seeing the Lord”, we shall not be changed at His appearing. Therefore without holiness, there is no physical resurrection for those that maintain they are the church of Christ! Therefore the temple that Christ shall raise is the holy temple of His body, which has fulfillment in the resurrection of the church. In fact, this perfecting of holiness is an essential component of our resurrection! This “perfection” applies individually as to each member:
But whoso keeps his word, in him verily is the love of God perfected. hereby know we that we are in him. I John 2:5
Our very ability to keep the commandments of Christ in faith and patience is evidence to our conscience that we abide in Christ, ie. that we abide in His temple. For by faith, it is Christ that is doing the work and keeping His commandments. He has performed the work. Our part is to simply believe:
For by one offering he has perfected for ever them that are sanctified. Heb 10:14
This perfection applies corporately as well. We know this from Paul’s letter to the Ephesian believers:
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: Eph. 4:13
This perfecting of the church contemplates the dead in Christ as well who shall receive bodily-regeneration along with those that live and remain on earth. At this time shall even the mortal body be quickened:
But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Rom 8:11
The quickening is the “resurrection-life of Christ” applied to our mortal body. Does this refer to the physical resurrection from the dead, or to an internal-work of sanctification? From other writings of the apostle we find that both are true. It can be true as to an inner-work as we know from Paul’s second letter to the Corinthians, wherein he explains that Christ was manifesting His life in Paul’s own flesh through identification in Christ’s sufferings:
For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. II Cor. 4:11
But it is absolutely true as to the bodily-resurrection from the dead that shall occur on the Lord’s appearing:
So when this corruptible shall have put on incorruption, & this mortal shall have put on immortality, then shall be brought to pass the saying that is written, ‘Death is swallowed up in victory. I Cor. 15:54
Immortality refers to the regeneration. There is no regeneration without a mortal-body to be planted as one would plant a seed.
Thou fool, that which you sow is not quickened, except it die: & that which you sow, you sow not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God gives it a body as it has pleased him, & to every seed his own body. I Cor. 15:36-38
Therefore when Christ was going to the cross, he referred to his physical body as a corn that must die if there is going to be a harvest unto God. The fruition of the harvest is the regeneration, of which the Lord spoke when He said:
“Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon 12 thrones, judging the 12 tribes of Israel. Matt. 19:28
Understanding therefore, that the true Israel of God is the church, and that the true church are those taking part in the regeneration of the next age, how do we ensure that we have a part in the regeneration? By participating in regeneration of the present age!
Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Titus 3:5
This is the Pentecostal doctrine of bodily-regeneration. Taken together, these three principles comprise the Pentecostal doctrine of Regeneration as a principle of resurrection.
 Romans 6:4
 Romans 7:18
 Romans 8:23, I Thessalonians 5:23
 Revelation 20:6
 I Corinthians 6:17
 Matthew 21:21, Mark11:23, Luke 17:6
 Hebrews 4:11
 II Peter 1:10
 Hebrews 3:14
 II Timothy 2:12
 Jude 1:3
 Matthew 6:33
 I John 5:8 (KJV)
 Hebrews 12:14
 See commentary on Isaiah 57:16 “and the breath” for discussion of the soul (life) as the “breath of God”.
 I John 5:8 (KJV)
 ie. the Feast of Passover as representing His death for sinners, and the Feast of Unleavened Bread as representing His holy life and a witness borne concerning the Father.
 John 2:19
 John 12:24