What Is The Meeting In The Clouds Of The Air?

NICENE CREED

and I look for the resurrection of the dead

What does it mean to look for the resurrection of the dead? This is stated much differently than the Apostles’ Creed, which states, “I believe in … the resurrection of the body.” Now, what does this assume about the body except that the body is dead (1Cor.15:36; Rom.6:2-3, 6-7, 11; 8:10-11). Therefore, this is to say the Creed looks forward to the judgment whereby the soul is judged in separation from the present death of the body (2Cor.5:9-11, 14-17). Now, while the Creed emphasizes “the dead” referring to the present judgment, because we are condemned already according to sin (Jn.3:18), those who believe the doctrine of the Creed can still look forward to the resurrection because they know they will receive a new body that is fit for the soul’s redemption apart the second death (Rev.2:11; 20:6, 14; 21:7-8; Rom.8:23; 9:22-23; 1Cor.15:47-49).

Therefore, why do the author(s) of the Creed refer to the dead in the present tense (1Thess.4:16)? Again, theologically, this may be referring to our present condemnation as fallen creatures of the dust (Eph.2:5), but this is also written with the expectation of life beyond death (Eph.2:6). Therefore, it is most likely viewing the dead in the sense of the soul’s separation from the body through our present perception of the image of the body (James 2:25), which possesses no consciousness (Mk.6:29). Therefore, the Creed is choosing to see “the dead” more intimately in connection to the present memory of the departed according to the faith of the reader (Mk.14:9). Now what does this provide but hope to see loved ones again who departed to continue with the Lord in glory (Phil.1:21-23; 2Cor.5:8).

This also means we can look to the resurrection without fear of the penalty of the judgment if we are counted as the beloved among those baptized for the signification of the forgiveness of our sins (1Pet.3:21; Mk.1:4; Acts 2:38). Those of us who are in Christ will not see death but will be rewarded according to the joy and fellowship that we shared in Christ’s sufferings for the sake of the gospel of His kingdom (Rom.8:1, 16-19; Jn.8:51; Phil.3:8-11). We will be given rank among the angelic hosts of the glory of His name (Rev.5:11; 19:14; Jude 14; Matt.25:31; Mk.8:38). We will be disciplined as sons before the face of a loving father rather than as a just judge whose goodness requires him to hate our failures to redeem the time and opportunities given to us (Eph.5:15-17; Col.4:5-6). Christ will show us the loss of the rewards we might have had if we had obeyed (1Cor.3:12-15; 6:1-11). Nevertheless, we know Him even as we are known (1Jn.3:1-3; 1Cor.13:12).

O Glorious Father, make us walk in the Spirit as overcomers (1Jn.2:13-14; 4:4; 5:4-5). Teach us the joy that comes with walking in humility (1Pet.5:5; Col.2:18, 23; 2Tim.2:24-26; Heb.13:17). Open our mouths to pursue the reward of knowing the joy of this awesome day when we meet again beloved of the Lord apart from sin (1Thess.4:15-18; Heb.9:27-28)! Help us to see the opportunities and to walk in them as appointed times and seasons to fulfill the worthy walk of our calling (Acts 1:6-8; 17:30-31; Eph.4:1; 1Thess.2:10-12). Make us known according to the blessing of the fame of Your Almighty name (Num.6:24-27). Make our evangelism all the more sweeter with every season of our pursuit of Your name (Rom.5:15, 20; 2Cor.4:15; 9:8). Give us wisdom to preserve the body of our present death that we might obtain a greater eternal harvest (1Thess.5:23), which is the impact of our labor by making every use of every spiritual gift for the eternal reward of an enlarged sphere of fellowship at the table that Christ is preparing for us in that grand ballroom event in Your glorious house of many spiritual dimensions (1Cor.14:1, 12; 15:55-58; 2Cor.10:12-18; Jn.14:2-3; Matt.22:1-14).

Why aren’t we pursuing the resurrection of the dead as we ought (Matt.25:24-30)? Is it because we love our image and likeness here more than our image and likeness there (1Cor.15:49)? Oh, what are we living for (1Tim.4:8)? Is it really for the glory of heaven (1Cor.10:31)? Is it really for the glory of the one who died for sinners but now lives for the saints (2Cor.5:14-15). Surely, the image and glory of the man of dust must decrease (Jn.3:30), but the image of the heavenly man can only increase according to the measure of our love for You (Rom.8:29-30; 12:1-2; Mk.12:29-31). Therefore, increase our faith, Lord Jesus (Lk.17:5-10; Ps.119:32). Increase the measure of our growth in the grace and knowledge of Your death and life (1Jn.3:20-23; 4:4-5; 5:14-17).

In modern times the most widely accepted interpretation of symbolum has been one which can be traced back to Rufinus. In the preface of his exposition of the creed, when telling the familiar story of its joint composition by the Twelve, he observes that in Greek the word symbolum can signify either “token (indicium or signum)” or collatio, i.e. a whole towards the making of which several people have made contributions. Though it made a great appeal to subsequent writers, the latter explanation can be dismissed out of hand: it depends on faulty philology (the Latin collatio = the Greek συμβολή, not σύμβολον), and is obviously inspired by the fanciful tale of the apostolic authorship of the creed. Rufinus dwells at length, however, on his derivation of the word from the idea of a token. The Apostles realized, he says, that there were Jews going about pretending to be apostles of Christ, and it was important to have some token by which the preacher who was armed with the authentic apostolic doctrine might be recognized.

 J. N. D. Kelly, Early Christian Creeds, Third Edition. (London; New York: Continuum, 2006), 53–54.