THE NEW SCHAFF-HERZOG
the nature of the hope may be gained by a comparative study of the passages which relate to the subject.
The first trace of an expectation that some dead men (not the dead in general) will rise is found in Isa. xxvi. 19 (Hos. vi. 2, xiii. 14; Ezek. xxxvii. 1-14, refer to the restoration of the national and spiritual life of Israel) . In this passage Hebrew and the hope of a resurrection appears in Jewish Rep- connection with that of a glorious future resentation. for Israel. The prophet anticipates a time when the righteous Israelites shall awake from death to a share in the blessings of the period of redemption. A fuller conception is found in Dan. xii. 2, where for the first time is contemplated a resurrection of both just and unjust, though still only of Israelites. Upon this follows a judgment, which will assign to the just eternal life in the Messianic kingdom, and to the wicked exclusion from that kingdom, " shame and everlasting contempt." Here again the close connection between the Messianic hope and that of a resurrection is to be noted. Frequent attempts have been made to adduce passages from the Psalms (such as xlviii. 14, lxviii. 20, xvi. 10-11, xvii. 15, xlix. 15); but a careful examination will show that they can not be pressed. In the deutero-canonical and extra-canonical Jewish writings of the pre- Christian era the doctrine is not strongly expressed. To conclude that it was not extensively held among the Jews of that age would be rash, but it probably had no uniform and well-defined shape. The Psalms of Solomon speak of a resurrection of the just to endless life in the Messianic kingdom, and predict everlasting death for the ungodly. Josephus (War, II., viii. 14) ascribes the same view to the Pharisees. On the other hand, II Mace. xii. 43-45, vi. 26, express the belief that both just and unjust Israelites shall rise and be judged. The authors of Enoch (li. 1), II Esdras (vii. 32), and the Apocalypse of Baruch (xxx. 1-5, 1. 1 sqq.) expect a universal resurrection, either before or at the end of the Messiah's reign.
The doctrine proclaimed by Christ and the New- Testament writers, while having points of contact with the foregoing, develops along its own Hues. In the discussion with the Sadducees
The New- (Matt. xxii. 23-32) Jesus offers a spe- Testament cial proof of the resurrection of the
Doctrine, righteous (who alone are considered here) ; but in other sayings of his the resurrection of the ungodly is taken for granted (Matt. xi. 24). Apparently he treats both as simultaneous (cf . also John v. 28, 29) ; only in Luke (xiv. 14, xx. 35) is there an apparent separation, and this may be the effect of Paul's influence on Luke. Paul himself distinguishes two resurrections, or rather three — that of Christ, that of those who have died believing in him, which takes place at his second coming, and that of the other dead (I Cor. xv. 21-24). He does not define the interval between the two latter; the Apocalypse places a thousand years between them (Rev. xx. 4). Of more importance than the question of time are the proofs which Christ and Paul offer of the fact. The former, in the passage of Matthew cited above, demon-
strates the resurrection of the righteous by the fact that God calls himself the God of the patriarchs, which can mean only that they will return to life and that life, to be complete, must be a bodily life. What is true of them, is true also, as Luke puts it with a slight change of thought (xx. 38), of all the righteous. In John (xi. 25) Jesus bases his statement about the resurrection of the just on the fact that he himself is the bringer of life; the life that he now communicates to them is the pledge of their future resurrection. The argument for resurrection, and now of all the dead, is carried to its height by Paul, who finds his warrant for this in the accomplished fact of Christ's resurrection (I Cor. xv. 21-22; I Thess. iv. 14). In and by it, men are objectively freed from the guilt of sin (I Cor. xv. 17- 18); and this carries with it the annulment of the penalty of sin, which is death. The New-Testament writers accordingly have no doubt of the certainty of a future resurrection; the Epistle to the Hebrews enumerates it (vi. 1) among the first " principles of the doctrine of Christ."
The agent in this resurrection in all the Pauline
passages is God the Father (Rom. iv. 17, viii. 11;
I Cor. vi. 14; II Cor. i. 9); in John v.
The Agent. 21, the Son is named as cooperating with the Father, and in John vi. 39, 40, 44, is the sole agent. These two conceptions are reconciled in that of the relations of God and Christ. All the dead in rising again experience the power of God (I Cor. vi. 14; Heb. xi. 19); but in the case of the ungodly this is a purely external operation, while in the righteous it is the result of the working of the spirit of life within them. This working must not, however, be limited to the maturing of a seed of life already within; the New-Testament conception is rather that to the spiritual life already begun a corresponding bodily life is added (cf. Rom. viii. 11), and so life in the full and complete sense is reestablished.
As to the nature of the resurrection body, both
Christ and Paul tell something. Both, however,
speak exclusively of that of the righteous (Matt.
xxii. 30; I Cor. xv. 35 sqq.; II Cor.
The Resur- v. 1 sqq.; Phil. iii. 21). Christ says rection that a higher bodily existence than Body. before shall be bestowed, referring it, in order to make it credible, to the power of God (Matt. xxii. 29), and asserting that the methods of reproduction employed here shall no longer prevail there — though he does not assert that difference of sex shall disappear. Paul gives fuller indications. The origin of the resurrection body is from heaven (II Cor. v. 1 sqq.) ; it is a spiritual body (I Cor. xv. 44), " fashioned like unto Christ's glorious body" (Phil. iii. 21; I Cor. xv. 49). The designation of the body as pneumatic does not imply that spirit forms its substance, for this would not harmonize with the parallel " spiritual body " of I Cor. xv. 44, but that it is a body entirely adapted to express the spiritual life possessed by the risen saints. It is no longer an obstacle to the knowledge of God face to face (I John iii. 2; Matt. v. 8; Rev. xxii. 4); it makes possible unrestricted intercourse with the other saints, and the exercise of authority over the world (I Cor. iv.