RESH
as
being
the
modern
ROs
d-'Ain
a
little
N.
of
Khorsabad.
That
the
words
'the
same
is
a
great
city'
should
refer
to
Resen
alone
seems
unlikely
—
more
probably
Nineveh,
Rehoboth-ir,
and
Calah
are
included,
the
two
latter
forming,
with
Resen,
suburbs
of
the
first.
T.
G.
Pinches.
RESH.
—
The
twentieth
letter
of
the
Hebrew
alphabet,
and
as
such
employed
in
the
ligth
Psalm
to
designate
the
20th
part,
each
verse
of
which
begins
with
this
letter.
RESHEPH.—
An
Ephraimite
family
(1
Ch
7»).
REST.
—
The
conception
of
rest
as
a
gift
of
God
runs
through
the
Bible,
the
underlying
idea
being
not
idleness,
but
the
freedom
from
anxiety
which
is
the
condition
of
effective
work.
It
is
promised
to
Israel
in
Canaan
(Ex
33",
Dt
3M),
and
Zion
is
the
resting-place
of
J"
(Ps
1328-
"),
the
Temple
being
built
by
'a
man
of
rest'
(1
Ch
22';
a
contrast
is
implied
with
the
desert
wander-ings
in
Nu
10"-").
At
the
same
time
no
earthly
temple
can
be
the
real
resting-place
of
J"
(Is
66',
Ac
7").
The
rest
of
the
Sabbath
and
the
Sabbatical
year
are
connected
with
the
rest
of
God
after
creation
(Gn
2^,
Ex
20",
Lv
25';
see
art.
Sabbath).
The
individual
desires
rest,
as
did
the
nation
(Ps
55«)
;
it
is
not
to
be
found
in
ignoble
ease
(Gn
49i'
Issaohar),
but
in
the
ways
of
God
(Ps
37',
Jer
6'=);
it
is
the
gift
of
Christ
(Mt
ll^*).
Sinners
fail
to
find
it
(Is
2812
5720)_
as
Israel
failed
(Ps
95").
He
4
develops
the
meaning
of
this
failure,
and
points
to
the
'sabbath
rest'
still
to
come.
This
heavenly
rest
includes
not
only
freedom
from
labour,
as
in
OT
(Job
315.
17
[in
Ps
16',
see
RV]),
but
also
the
opportunity
of
continued
work
(Rev
141=).
C.
W.
Emmet.
RESTITUTION.
—
See
Crimes
and
Punishments,
8.
RESTORATION.-Ina
variety
of
phrases-
'regenera-tion'
{palingenesia,
Mt
19^8)
,
'restitution
of
all
things'
(Ac
3^1),
'summing
up
all
things
in
Christ,
the
things
in
the
heavens,
and
the
things
upon
the
earth'
(Eph
li"),
'new
heavens
and
a
new
earth'
(2
P
3",
Rev
21i),
'make
all
things
new'
(Rev
21')
—
the
NT
points
forward
to
a
perfected
condition
which
shall
supervene
upon
the
present
imperfect
condition
of
mingled
good
and
evil
(cf.
Mt
13"-
"•
"■
"),
including
a
renewal
of
nature,
the
quelling
of
all
evil
(Ph
2i"-
"),
and
restora-tion
of
order
and
harmony
in
the
universe,
with
Christ
as
Head.
The
hope
is
connected
with
OT
prophecy
(Ac
3^1,
2
P
3"),
and
the
transformation
itself
is
invari-ably
associated
with
the
Parousia
(cf.
Mt
19^8
etc.).
The
question
of
chief
interest
is,
how
far
these
pre-dictions
of
a
coming
'restitution
(apokatastasia)
of
all
things'
point
forward
to
a
future
universal
salvation.
Gladly
as
one
would
read
this
meaning
into
them,
sober
exegesis
shows
that
they
will
not
bear
so
large
an
interpretation.
The
passage
which
speaks
of
'
resti-tution'
tells
also
of
those
who
will
not
hearken,
and
shall
be
destroyed
(Ac
3^).
The
Parousia,
when
the
new
state
of
things
is
represented
as
introduced,
is
always
connected
in
the
NT
with
an
awful
judgment.
St.
Paul
speaks
of
all
things
being
summed
up
in
Christ,
of
Christ
subduing
all
things
to
Himself,
etc.
(Eph
li",
1
Co
15«-2e,
Ph
2i»-
11);
but
unbiassed
study
of
the
passages
and
their
context
shows
that
it
is
far
from
the
Apostle's
view
to
teach
an
ultimate
conversion
or
annihilation
of
the
kingdom
of
evil.
It
must
be
owned,
however,
that
the
strain
of
these
last
passages
does
seem
to
point
in
the
direction
of
some
ultimate
unity,
be
it
through
forcible
subjugation
or
[in
some
other
way,
in
which
active
opposition
to
God's
Kingdom
is
no
longer
to
be
reckoned
with.
James
Ohr.
RESURRECTION.—
1.
In
OT.—
In
our
study
of
the
OT
doctrine
of
the
resurrection
we
recognize
the
need
for
taking
into
consideration
the
chronological
order
of
the
different
documents
of
which
it
is
composed.
No
other
belief,
perhaps,
presents
a
history
into
which
the
process
of
slow
and
halting
development
enters
so
visibly
and
consistently.
That
the
later
orthodox
RESURRECTION
Jews
advocated
the
existence
in
their
earlier
Scrip-tures
of
the
principles
wljich
give
vitality
and
a
rational
basis
to
this
doctrine,
is
seen
in
their
satisfaction
with
the
answer
of
Jesus
to
the
Sadducean
cavils
of
His
day
(see
Mk
1228;
cf.
Lk
208',
Mt
22»<).
The
gradual
awakening
of
human
consciousness
in
this
respect
is
the
best
attestation
to
the
Divine
self-accommodation
to
the
needs
and
limitations
of
the
race.
Beginning
with
the
vague
belief
in
the
existence
of
a
germinal
principle
of
Divine
life
in
man
(cf.
Gn
2'),
the
latest
passages
of
the
OT
dealing
with
the
subject
embody
a
categorical
assertion
of
the
resurrection
of
individual
Israelites
(cf.
Dn
12").
Between
these
two
utterances
we
have
the
speculations
of
Psalmists
and
Prophets,
while
death
became
gradually
shorn
of
many
of
its
terrors
and
much
of
its
power.
The
common
Jewish
belief
in
the
time
of
Jesus
finds
expression
in
the
words
of
Martha
concerning
her
brother
Lazarus
(Jn
ll^'),
while
this
formed
one
of
the
deep
lines
of
religious
cleavage
between
the
Pharisees
and
the
Sadducees
(Ac
238ff-;
cf.
Jos.
BJ
II.
viii.
14;
SchUrer,
HJP
ii.
ii.
13).
A
peculiar
feature
of
Jewish
thought
as
to
human
life,
marking
it
off
clearly
from
some
of
the
ethnic
speculations
and
philosophic
conceptions,
consists
in
their
habit
of
regarding
the
body
as
essential
to
man's
full
existence.
The
traditions
embodied
in
the
stories
of
the
translations
of
Enoch
and
Elijah
(Gn
5",
2
K
2")
receive
their
explanation
on
the
assumption
that
in
this
way
alone
would
they
be
enabled
to
enjoy
the
continuance
of
a
full
and
complete
life
beyond
the
grave.
It
was
this
idea
also
that
gave
such
a
strong
feeling
of
the
incompleteness
of
the
existence
in
Hades,
and
inspired
the
Psalmist's
assurance,
'Thou
wilt
not
leave
my
soul
to
Sheol,
neither
wilt
thou
suffer
thine
Holy
One
to
see
corruption'
(Ps
16",
cf.
Job
14i8ff-
1928f).
The
first
specific
mention
of
the
hope
of
a
resurrection
is
found
in
Hosea,
where
the
prophet's
words
are
rather
of
the
nature
of
an
aspiration
than
the
distinct
announce-ment
of
a
future
event
(6^,
cf.
13").
This
is,
however,
the
expression
not
of
an
individual
who
looks
forward
to
being
raised
from
the
dead,
but
of
one
who
sees
his
nation
once
more
quickened
and
'
brought
up
again
from
the
depths
of
the
earth'
(Ps
712";
cf.
Kirkpatrick,
The
Psalms,
ad
loc.).
A
similar
hope
finds
expression
in
Ezekiel's
vision
of
the
valley
of
dry
bones
(Ezk
37'-").
A
distinct
advance
on
these
utterances
is
found
in
the
post-exilic
prophecy,
Is
26",
where
the
prophet
breathes
a
prayer
for
the
resurrection
of
the
individual
dead.
When
this
passage
is
contrasted
with
the
confident
assertion
of
v."
it
is
seen
that
as
yet
there
was
no
thought
of
a
resurrection
save
for
the
Israelite.
The
same
restriction
is
also
found
to
exist
at
the
later
date,
when
the
Book
of
Daniel
was
written.
In
this
book
there
is
a
clear,
unambiguous
assertion
of
the
resurrec-tion
of
individuals,
and
at
the
same
time
a
no
less
clear
announcement
that
there
is
a
resurrection
of
the
wicked
as
well
as
of
the
righteous
(Dn
12*).
It
is
true
that
these
words
not
only
have
no
message
of
a
resurrec-tion
hope
for
nations
other
than
Israel,
but
even
limit
its
scope
to
those
of
that
nation
who
distinguish
themselves
on
the
side
of
good
or
of
evil
(cf.
Driver,
'Daniel,'
ad
loc,
in
Camb.
Bible).
At
the
same
time
it
is
easy
to
see
that
a
great
stride
forward
had
been
taken
already
,
when
the
atrocities
of
Antiochus
Epiphanes
brought
religious
despair
to
the
hearts
of
all
true
Israelites,
and
roused
the
fervid
patriotism
of
Judas
Maccabeus
and
his
followers.
2.
In
the
Apocrypha.
—
The
development
of
this
doc-trine
in
the
deutero-canonical
and
apocryphal
literature
of
the
Jews
presents
a
varied
and
inharmonious
blend
of
colours.
Inconsistencies
abound,
and
can
be
ex-plained
only
on
the
ground
that
each
writing
was
influenced
by
the
individual
experience
as
well
as
by
the
theological
idiosyncrasies
of
its
author.
Sirocft.—
The
oldest
of
the
deutero-canonical
books
