RESURRECTION
sense,
and
it
is
not
incorporeal,
for
'
many
shall
come
from
the
east
and
the
west
and
shall
sit
down
with
Abraham,
Isaac,
and
Jacob
in
the
kingdom
of
heaven'
(Mt
8",
ct.
Lk
1329).
(6)
The
Fourth
Gospel.
—
The
Johannine
record
of
Jesus'
eschatological
teaching
reveals
a
protounder
view
of
the
resurrection
life
than
that
contained
in
the
Synoptics,
for
it
is
there
dealt
with
as
a
spiritual
process
intimately
connected
with
the
quickening
life
which
is
'given
to
the
Son'
(Jn
5!»;
cf.
l?^
1').
When
Martha
expresses
her
assurance
that
her
brother
'shall
rise
again
in
the
resurrection
at
the
last
day'
(Jn
11"),
Jesus
at
once
lays
broader
and
deeper
the
foundations
upon
which
this
belief
is
to
rest
for
the
future.
While
tacitly
acquiescing
in
her
conviction
as
a
'sure
and
certain
hope,'
He
establishes
an
organic
relationship,
immediate
and
spiritual,
between
Himself
and
those
committed
to
Him.
This
living
relationship,
in
which
all
believers
share,
contains
the
germ
of
that
resurrection
life
which
springs
into
being
at
present,
and
will
be
perfected
at
'the
last
day'
(Jn
ll^,
cf.
6"-
"
5"
3"«).
It
is
true
that
Jesus
seems
to
have
given
no
thought
to
the
difficulty
of
conceiving
a
resurrection
of
the
wicked
on
the
ground
that
all
resurrection
life
has
its
origin
in
Himself;
at
the
same
time
no
doubt
can
be
reasonably
enter-tained
that
He
looked
for
the
resurrection
of
all
men
(see
Jn
12^^;
cf
.
those
passages
which
speak
of
the
bo(^
being
east
with
the
soul
into
Gehenna,
Mt
1028
S^ff-),
Perhaps
He
considered
that
a
sufficient
explanation
consisted
in
asserting
the
omnipotence
of
'
the
Father'
after
the
manner
of
the
OT;
'The
Father
raiseth
the
dead
and
quickeneth
them'
(Jn
S^";
cf.
Dt
3239,
2
Co
19).
In
the
Lukan
version
of
Jesus'
argument
with
the
Sadducees
we
may
understand
a
reference
to
the
idea
of
the
resurrection
of
all
men
based
on
the
truth
that
'all
live
unto
him'
(Lk
20^8,
cf.
a
slightly
different
expression
in
Ac
I728).
It
may
be
pointed
out
here
that
Jesus
seems
to
have
made
no
attempt
to
answer
the
often
debated
question
of
the
curious
as
to
the
nature
of
the
resurrection
body.
He
compared
the
condition
of
those
who
had
arisen
to
that
of
the
angels
(Mk
122s),
a
comparison
which
is
noteworthy
for
what
it
implies
as
well
as
for
the
reserve
which
Jesus
used
when
speaking
on
this
subject.
At
the
same
time,
we
must
remember
that
certain
incidents
in
the
post-resurrection
life
of
Jesus
on
earth
appear
to
have
been
designed
to
meet
what
is
legitimate
in
specula^
tion
of
this
kind.
He
was
anxious
to
prove
that
His
was
a
bodily
resurrection
(Lk
2i"^-,
Jn
202";
ct.
Ac
10"),
and
that
His
risen
body
was
capable
of
being
identified
with
the
body
to
which
His
disciples
had
been
accustomed
for
so
long
(Jn
20").
On
the
other
hand,
the
conditions
of
His
existence
underwent
a
complete
alteration.
For
Him
now
physical
limitations,
as
regards
time
or
space,
did
not
exist
(Mt
28^,
Jn
20i9.
»,
Lk
24>6,
cf.
24M);
and
this
freedom
from
temporal
conditions
resulted
in
a
life
which
transcended
ordinary
experience.
Sometimes
He
remained
unrecognized
until
a
well-known
characteristic
phrase
or
act
revealed
His
personality
(Jn
20"'-
21'',
Lk
24"
;
cf
.
the
author's
comment
'
but
some
doubted
'
in
Mt
28").
5.
Apostolic
teaching.
—
(a)
The
Acts.
—
Although
the
Apostles
do
not
seem
at
first
to
have
shaken
themselves
free
from
Judaistic
conceptions
of
the
Messianic
Kingdom
(Ac
1'),
it
is
plain
that
they
looked
on
the
fact
of
Jesus'
resurrection
as
of
primary
importance
(see
Ac
1^2).
At
all
costs
this
must
be
placed
in
the
forefront
of
their
evangelistic
work,
and
the
principal
element
of
their
Apostolic
claims
to
the
attention
of
their
Jewish
hearers
lay
in
their
power,
as
eye-witnesses,
to
offer
irrefragable
proof
of
the
resurrection
of
Jesus
from
the
dead
(Ac
2«-
2'
3"
4i»-
«
530.
82;
cf.
10"').
When
we
compare
the
fragmentary
reports
of
Petrine
teaching
in
the
Acts
with
the
doctrine
of
1
Peter,
we
find
that
in
the
latter
document
the
Apostle
is
no
less
in-sistent
on
the
fact
(1
P
l^'),
while
he
has
learned
to
assign
to
it
the
power
of
penetrating
the
present
life
and
renewing
it
'unto
a
living
hope'
(1').
Christian
RESURRECTION
Baptism
for
him
receives
its
spiritual
validity
'
through
the
resurrection
of
Jesus
Christ,'
which
enables
us
to
satisfy
'the
appeal
of
a
good
conscience
toward
God'
(32').
At
the
same
time
we
must
not
forget
that
elements
of
this
power
are
recognized
more
than
once
in
his
discourses
in
Acts.
The
Pentecostal
outpouring,
the
work
of
healing,
the
gifts
of
repentance
and
forgive-ness
of
sins,
are
all
described
as
flowing
from
the
risen
life
of
Jesus
(see
Ac
2"
i">
5";
cf.
S'",
where
the
angelic
messenger
speaks
of
the
Apostolic
teaching
as
having
reference
to
'this
life').
(6)
S(.
Paul.
—
When
we
turn
to
the
teaching
of
St.
Paul
as
it
gradually
comes
into
contact
with
Hellenic
and
Gentile
thought,
we
find
the
doctrine
of
the
resurrection
assuming
a
new
and
developed
prominence
in
connexion
with
the
resurrection
of
Jesus.
When
addressing
Jewish
audiences,
he
emphasizes
the
fact
that
God
raised
up
Jesus
according
to
certain
promises
recorded
in
the
OT
(of.
Ac
13'".
26'ff),
and
at
the
same
time
bases
his
doctrine
of
the
resurrection
on
its
necessity,
and
on
the
relationship
of
Jesus
and
the
human
race.
When,
however,
he
came
face
to
face
with
the
Greek
mind,
his
experience
was
entirely
different.
The
philos-ophers
of
Athens
met
his
categorical
assertion
of
the
resurrection
of
Jesus
not
merely
with
a
refusal
to
credit
his
statement,
but
with
a
plain
derision
of
the
very
idea
(Ac
17^,
cf.
26^).
It
was
doubtless
the
calm
mockery
of
the
Athenian
Stoics
that
made
him
feel
that
his
mission
to
them
was
hopeless
(Ac
18'),
and
caused
him,
when
writing
afterwards
to
the
essentially
Greek
community
of
Corinthian
Christians,
to
expound
fully
his
doctrine
of
the
resurrection.
In
the
first
of
the
two
letters
addressed
to
this
Church
he
establishes
the
fact
of
the
resurrection
of
Jesus,
by
revealing
its
harmony
with
the
Divine
plan
set
forth
to
the
Jews
in
the
OT,
and
showing
that
it
was
attested
by
numerous
witnesses
of
His
post-resurrection
existence.
He
next
goes
on
to
demonstrate
the
organic
connexion
between
this
resurrection
and
that
of
those
'who
are
fallen
asleep
in
Christ'
(1
Co
16'™),
and
the
necessity
of
accepting
the
doctrine
as
fundamentally
essential
to
Christian
belief
and
hope
(15"-
",
cf.
He
6').
St.
Paul's
eschatological
doctrine
included
a
belief
in
a
real
bodily
resurrection.
This
is
quite
certain
not
only
from
the
chapter
we
have
been
considering,
but
also
from
incidental
references
scattered
throughout
his
Epistles
(cf
.
the
expression.
He
'
shall
fashion
anew
the
body
of
our
humiliation,'
Ph
32'
;
see
Ro
8"
4'<,
2
Co
5'
-5
etc.).
Perhaps
the
most
remarkable
feature
of
the
Apostle's
contribution
to
this
doctrine
is
con-tained
in
his
conception
of
the
nature
of
the
resurrection
body.
It
is
evident
from
the
analogies
he
employs
that
he
intended
to
establish
the
identity
of
the
mortal
and
the
glorified
bodies
(1
Co
15"-").
This
idea
he
puts
on
a
rational,
though
an
apparently
paradoxical,
basis
by
postulating
the
existence
of
'
a
spiritual
body
'
as
distinct
from
'a
natural
body'
(v."),
and
at
the
same
time
by
insisting
on
their
strict
continuity
(cf.
the
repeated
doublets
'it
is
sown'
...
'it
is
raised,'
v."^-).
Doubtless
his
presentment
of
this
speculative
and
mysterious
question
was
founded
on
what
he
had
already
learned
regarding
the
nature
of
the
traditional
appearances
of
the
risen
Jesus.
'The
body
of
his
glory'
(Ph
32')
is
the
ultimate
attainable
glory
of
those
whose
'citizenship
is
in
heaven'
(Ph
32";
cf.
Col
3",
Ro
829,
1
Jn
32,
1
Co
15").
Side
by
side
with
the
doctrine
of
a
literal,
bodily
resurrection,
St.
Paul's
writings
are
rich
with
another
conception
which
is
more
especially
connected
with
the
present
life.
Following
the
teaching
of
Jesus,
who
claimed
to
be
the
power
by
which
resurrection
life
was
alone
possible,
the
Apostle
declares
that
Christ
gives
this
new
and
glorious
life
here
and
now.
It
is
rooted,
so
to
speak,
in
the
earthly
life
of
men,
and
its
final
growth
and
fruit
are
consummated
hereafter
(cf.
Col
2'2
3',
Ph
3'»'-
Ro
6').
This
inchoative
resur-
