Pauline Resurrection Concept

A TERM PAPER SUBMITTED ON THE COMPLETION OF A SECOND
SEMESTER COURSE IN 2016/2017 SESSION TOWARDS MASTER

DEGREE
BY
OLOTU, EBENEZER OLUWASEUN
PAULINE RESURRECTION CONCEPT
IN
DEPARTMENT OF RELIGIOUS STUDIES
FACULTY OF ARTS
UNIVERSITY OF IBADAN
APRIL, 2018.
TABLE OF CONTENT
(1) INTRODUCTION
(2) BACKGROUND: TEXTUAL AND EXEGETICAL ANALYSES OF PAULINE
RESURRECTION PASSAGES.
(3) PAULINE RESURRECTION CONCEPT
(4) CONCLUSION
(5) REFERENCES
INTRODUCTION
We live while blood pump through our hearts but die upon its cessation. What a fate for
every human born in our world for this had remained the norm that we all live but to die! A man
however stood tall above all, even though he as well lived to die, he goes some extra miles none
had ever reached, this man predicted both his death and resurrection out of the grave after the
third day, after which he ascended into heaven. His death is humane; however his resurrection
after the cessation of blood’s flow is beyond humanity, supernatural and a mysterious peculiar
event without any parallelism in human’s history.
Jesus had remained the celebrated figure whose death and resurrection, had been
witnessed and is being proclaimed by the church, that he, Jesus of Nazareth was raised by God
out of the dead, the church portrayed his bodily resurrection as the central and cynosure miracle
of God’s good deeds, therefore, the centre of the New Testament’s message, seen through the
New Testament writers’ visionary eyes, was Jesus’ resurrection, as the climax of the Old
Testament promises of salvation and as the dawn of New Era.1
In the light of this testimony, the doctrine of resurrection, so central to Christianity being
shared today, near and abroad, one cannot but agree with Bornkamm that, without resurrection
of Jesus, there could be no gospel, no Church, no worship and no New Testament letters.2 Such a
spectacular event, no doubt had stirred much scholarly investigations on the various aspects of
the doctrine. Abogunrin noted this, that, the resurrection in its various aspects has been the point
of examination by scholars over the centuries3 and this research work confirmed it in the works
of Lessing4 who doubted the reliability of the eyewitness reports, Strauss5 sees resurrection as
myth, Bruce6, Bultmann7, Abogunrin8 and Obijole9. In comparison, Bultmann’s view runs foul
1
Abogunrin, S.O. 1978. The theology of the resurrection of Jesus Christ with particular reference to Pauline
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan. x458pp. 2.
2
G. Bornkamm, 1963, Jesus of Nazareth, Translated by Irene & McLusky James Robinson, London: Hodder &
Stoughton, 181.
3
4
Alister E. McGrath, 2005, Christian theology: an introduction, 3rd edition, 8th reprint, Oxford: Blackwell
Publishing, 398.
5
D. F. Strauss, 1972, The life of Jesus, Philadelphia: Fortress Press, 400; Alister E. McGrath, 2005, Christian
theology: an introduction, 3rd edition, 8th reprint, Oxford: Blackwell Publishing, 398.
6
F.F. Bruce, The spreading flame, in the Paternoster Church History Vol. 1, United Kingdom: Paternoster Press, 60.
against that of Bornkamm’s already stated earlier and Abogunrin rightly observed that, had the
church subscribed to Bultmann’s view, we would have a different Christianity today.10 Bultmann
doubted the bodily resurrection of Jesus out of the grave when he expressed his doubt on the
incredibility of a mythical resurrection of a corpse11and called for demythologization of the
resurrection events.
What does resurrection actually meant and how does our world view this concept
today? Charlesworth defined it that:
Resurrection denotes the concept of God’s raising the body and

soul after death (meant literally) to a new and eternal life (not a
return to mortal existence).12
Charlesworth warned that we should avoid connecting the resurrection belief with the
Greeks’ immortality of the soul. This belief should not be confused with the Hellenistic concept
of the immortality of the soul.13
Paul made significant contributions on the early church’s concept of resurrection which
found some parallel accounts in the gospels, the Acts of the Apostles and other Kerugma as
found in Peter and James’ epistles even though Paul’s account and others have widely differing
accounts on the futuristic aspect of the concept of resurrection. If the resurrection accounts
generally have received scholarly scrutiny and attacks over the centuries, Paul’s own views must
have received the most serious attacks of all. This is because, his, has preeminence over others
by virtue of being the first and the oldest account of all, a claim generally accepted among
biblical scholars that, the Pauline account of the resurrection is the oldest of all extant records.
(1 Cor. 15:1-8) generally known among biblical scholars as Pauline kerugmatik resurrection
7
R. Bultmann, 1953, New Testament and mythology in kerygma and myth, H.W. Bartsch Ed. Translated by R. H.
Fuller. Vol. 1. London: SPCK. 39.
8
9
O. O. Obijole, 1986, St. Paul’s understanding of the death of Christ in Romans 3:25: the Yoruba hermeneutical
perspective. Africa Theological Journal, Vol.15, No 3, Lutheran Theological College: Tanzania. 196-201.
10
11
R. Bultmann, 1953, New Testament and mythology in kerygma and myth, H.W. Bartsch Ed. Translated by R. H.
Fuller. Vol.1. London: SPCK. 39.
12
J. H. Charlesworth, 2006, Where does the concept of resurrection appear, and how do we know that?
Resurrection: The origin and future of a biblical doctrine, J. H. Charlesworth et al,. Eds. London: T&T Clark. 2.
13
Resurrection: The origin and future of a biblical doctrine, J. H. Charlesworth et al, Eds. London: T&T Clark. 2.
concept, is a passage in an epistle to the church at Corinth dated far earlier than any other New
Testament’s non-Pauline records on resurrection.
The fact that Pauline unitary resurrection concept penned in his epistles significantly
contributed to the contemporary church’s doctrine on resurrection further pushed into limelight
his account on this concept and underscores the purpose of this piece of research. It is believed
that an in-depth study of Pauline own views on Jesus’ bodily resurrection out of the grave,
whether we considered this from his perspective and manner of approach to bodily resurrection,
his use of analogy to buttress his points, his desire to have firm grasp of the power behind the
whole process, the power of resurrection, and finally to his strong stance against heretical
misconceptions growing within the early church, no doubt, we shall have an enlivened and
deepened understandings of the bodily resurrection of Jesus of Nazareth out from the grave.
By virtue of this study a number of relevant contemporary life issues shall be addressed
like, what fate awaits every human; after all, death put no finis to life? How do we look on the
day of resurrection and its hopes? If Jesus bodily resurrected, his bones-flesh dead body
resurrected with him thereby all pointing to the empty tomb, in what ways can these events make
significant meanings to us? The needs to fully comprehend these, no doubt, further justify the
need for a piece of research like this on Pauline concept of resurrection.
BACKGROUNDS TO PAULINE RESURRECTION CONCEPT
The fact that today’s Church’s doctrine on resurrection largely took its roots from Pauline
resurrection’s concept, emphasizes, underscores and further necessitates the need to unravel the
backgrounds which influences Paul’s resurrection concept.
THE PAULINE EPISTLES AS BACKGROUND
It is no new fact that Pauline’s line of thought on Jesus’ resurrection blazed a trail of all
extant records. By the middle of the first century A.D., Paul the missionary was busy establishing
and founding new churches across and beyond the isles of Greece. The three consecutive
missionary journeys in the Acts of the Apostles are testimonies to this, Paul revisited and
strengthened those churches however Paul did one more thing which remain vital and cogent to
our understanding of Jesus’ resurrection, he communicated through letters, a common thing
among the great philosophers of the Greek-Roman world. These epistles written to some of his
churches have been found to be of immense importance and relevant mines, warehouses,
reservoirs of knowledge and revelatory sources on Jesus’ resurrection and other resurrection
issues, because, for over centuries, scholars, theologians and the church itself had resorted to
these epistles and have largely drawn knowledge on this concept. These epistles therefore shall
serve as our first background.
Scholars had grouped his epistles as either later or earlier, prison, missionary and pastoral
letters. The essential point behind such grouping for our study is to clarify scholarly view that
most Pauline resurrection concepts were discussed in its early letters, particularly in I
Thessalonians and I Corinthians. These two epistles have chapters and verses in them which
emphasized, dealt and trashed out resurrection issues. Today, I Corinthians 15 is generally
known as resurrection chapter. Therefore most attention shall be drawn towards these epistles
even though fragmentary resurrection portions scattered across his other epistles shall be made
mentioned of.
How then do we embark on a full blown background study on Pauline resurrection

passages in his epistles? This research adopted two strategies; the first exploits the traditional
exegetical method while the second emphasizes the textual analytical issues on his resurrection
passages, chiefly, those of the Corinthians and Thessalonians. The exegetical analytical tools
coupled with the textual analytical tools no doubt would provide the copiously needed fresh
insights on background study of Pauline’s resurrection concept.
These analytical tools explored the biographical sketches of Paul’s life, the historical
settings of the original readers of Pauline resurrection passages and if possible psychological
backgrounds which might have influenced composition of such doctrines at that peculiar period
of time.
EXEGETICAL ANALYSIS OF RESURRECTION PASSAGES
I CORINTHIANS 15
The church in Corinth, the first original reader of the letters was established by Paul,
Silas and Timothy during the second missionary journey (Acts 18:1-17; 1 Cor. 3:6; 2 Cor. 1:19,
10: 14; 11:17).
I Corinthians epistle is the first of the two surviving letters written by Paul to the church
in Corinth in the New Testament, and it is generally agreed among scholars that Paul wrote 1
Corinthians before 2 Corinthians even though there may be short gaps between them, and that 1
Corinthians was not Paul’s first letter to Corinth. The first letter Paul wrote to Corinth mentioned
in 1 Cor. 5:9-13 is believed to have been lost.14
THE CORINTHIANS CHURCH SITUATION AS BACKGROUND
What background did Corinth which means wealthy15 and its Christian church had on the
resurrection concept of the epistle?
Strabo says:
Corinth is called, ‘wealthy’ because of its place of trade, lying on

the isthmus and being master of two harbors, of which one leads
directly to Asia, and the other to Italy; and it makes easy the
exchange of merchandise from both countries which are so far
away from each other16
14
Edwin D. Freed, 1994, The New Testament: a critical introduction, 2nd ed., Great Britain: SCM Press, 257.
15
16
Strabo, 8: 6: 20.
Yamsat wrote that Corinth before Paul’s time had become a well known city strategically
and naturally positioned as a renowned commercial centre with two seaports, Cenchrea and
Lachaeum to its eastern and western parts.17 Freed18 hinted that in 27 B.C. Augustus made Achaia
senatorial province and Corinth became the capital and the residence of the proconsul (Acts 18:
12). Bruce as well informed us of Paul’s usual habit of locating the local synagogue when
visiting a Gentile city in order to find an audience among the Jews and God-fearing Gentiles who
attended it.19 In this wealthy city, which also tripled as the major cosmopolitan seaport city, the
major trade center and as the most important city in Achaia, Paul argued in the synagogue of
Jews every Sabbath persuading the Jews and the educated Greeks, through this, he began to
establish a Christian group among Gentiles in Corinth. Paul lived in Corinth, engaged his craft-
making business and stayed there for a period of time. He however did not dwell too long in
Corinth for his missionary journey took him out but not without fight with the Jews.
Abogunrin further noted that:
I Corinthians was written two years after Paul had left the place
and by this time the Jewish element in the Church had decline.
This is natural for a Church in such a cosmopolitan Greek city.20
Why did Paul have to write the church? The epistle was written for a number of reasons
however the pertinent fact relevant for the background study for our research work focus on their
misconceptions about the resurrection, the resurrection of the dead. Some passages implicitly
revealed to us that over times Paul was being notified, briefed and informed on the development
and situations of the Church in Corinth.
Freed had words on this:
Members of Chloe’s household (1Cor. 1:11) and perhaps others

report to Paul either orally (1 Cor. 5:1) or by letter (1 Co. 7:1)
17
Pandang Yamsat, 2004. An Exposition of FIRST CORINTHIANS for Today, Reprint 2010, Plateau, Nigeria:
African Christian Textbooks ACTS, 23.
18
19
F. F. Bruce, 1995, Philippians, New International Biblical Commentary Series Vol. 11, United Kingdom:
Paternoster Press, 4.
20
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan. x458pp
about various subjects. Stephanas and others from Corinth visit
Paul and bring a letter or oral reports. (1 Cor. 16:15-18)21.
This implied that Paul had informers who often blew the whistle of every situation in
Corinth’s Church to him and Freed had the exact words on how those informers worked for him;
either by oral report during their visits to Paul or through letters. Their visits to Paul often give
way for oral relay of Corinthians Church’s situations, which no doubt, made Paul to be on all
ears, eager to hear about the development or retrogression of the Corinthians Church.
The Corinthians situation germane as background to the Pauline resurrection concept is

reported by Paul in his letter:
Now if Christ be preached that he rose from the dead, how say
some among you that there is no resurrection of the dead? 1 Cor.
15:12.
That question is the bone of contention from which the resurrection chapter emanated. The
Corinthian church is being influenced by some strange heretical teachings which were being
promoted and taught by Paul’s opponents in Corinth. His opponents came from diverse origins;
as Jews who often reject the lordship and messianic of Jesus Christ; as Jewish Christians who
attempted seniority over Paul, having witnessed most events about the historical Jesus; as the
Hellenistic Jews who often imitated the travelling prophets, astrologers, magicians, and
philosophers that were so numerous in Hellenistic world teaching against the foundational
kerugma of the Jerusalem Church, in which the resurrection of the dead is the core.
To cap this section up, Abogunrin made a salient point that the Corinthians church is
nearly a Greek Christian church because as at the time of writing this chapter the Jewish element
in the church must have declined, we shall soon discuss Paul’s Jewish background, but what is
relevant at stake is that it would be difficult for the learned Corinthians to accept a system which
by implication accepts that at death the soul departs into Hades or Sheol and that at resurrection
it will be reunited with the body.22
21
22
THE GREEKS’ PHILOSOPHICAL PRESENCE IN CORINTH AS BACKGROUND
Paul’s opponents came handy with a number of philosophical beliefs and traditions,
revelations, pre-scientific beliefs and teachings in order to persuade and influence members of
the Church in Corinth away from the core teachings of the apostolic kerugma. These doctrines,
beliefs and teachings were identifiable with a number of Greek philosophical schools like those
of Plato, Aristotle, Socrates, Stoics, (Zeno), Epicurus (Epicureanism), Atomists (Democritus)
and Sophists.
The task of this research at this junction is to determine how Paul’s opponents used their
numerous philosophies and mythical doctrines to cause the Corinthian situation whereby
members began to question the doctrine of the resurrection of the dead, that is, the Jerusalem
kerugma bodily resurrection of the dead body. This situational background in the cosmopolitan
city of Corinth on the concept of resurrection is quite totally at variance with the apostolic
concept on the resurrection of the body. A number of Hellenistic philosophy of the first century
A.D. practiced a form of dualistic philosophy which attempt to differentiate between the soul and
the body or between the ‘I’ and the flesh.23 At death, according to this philosophy both the body
and the soul separated, the separation placed the continuity of life only on the soul.
During the Hellenistic era, the Greeks myths of Hesiod and Homer which had
commanded the centuries and have shaped Greek lifestyles and culture began to fall away due to
the inability of the Greek’s gods and goddesses to protect the city states any longer. The Greeks
watched helplessly how they lost their city-states to the invading enemies and how the entire
Aegean isle was being converted to cosmopolitan cities. To refill the gaps created by the
abandoned mythologies during the Hellenistic age, a number of philosophies rose in sharp
contrast against the concept of life after death, the immortality of soul, which had grimly held
down every Isles of Greece. These new philosophies attempted to dissuade the people’s fears
about the gods, death and the afterlife; they therefore played down everything pertaining to the
concept of resurrection, saying there is no immortality after death. The likes of the Zeno’s
Stoicism, Epicurus’ Epicureanism, Democritus’ Atomism and the Sophists among others rose
defiantly and sharply against the concept of life after death. The Greeks have had the belief in the
23
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies.University of Ibadan. x458pp. 330.
possibility of been immortalized after death because this was strongly embedded in their earliest
philosophical and mythological origins.
How did these philosophies managed to influence the church in Corinth and what exactly
did their philosophies taught which made members of the church imbibed and confidently
identified with its teaching that there is no resurrection of the dead?
Hellenism’s dualistic philosophy made a clear cut distinction between the soul and body.
One major characteristic of this philosophy is its futuristic tendency where it hopes to put a final
separation to the present union between the soul and the body while the exact future is
pinpointed as point of death. The flesh, the body, a composition of matter, is fated to decompose
at death and is unable to go or travel any longer with the soul, falling away, liberates the soul as
if from a prison house either to return to God or its determined place, souls destined a place with
gods must have acquired the needed gnosis in order to embark on the path it is expected to take,
and such gnosis must have been imparted from a savior who has descended to the earth from
heaven24 Remarkably such philosophy is not far from Gnosticism and some scholars like W
Schmithals25, Pagels26 and Bultmann27 have identified Gnosticism as the brain behind the
Corinthian situation. However, others have argued against such views, scholars like MacRae28
and Abogunrin29 among others firmly dated Gnosticism as a problem of second century
unconnected to the Corinthian situation.
To the Greeks who had schooled in the philosophical movements where dualistic
philosophy was taught, it soon became clear why it would be difficult for them to accept Pauline
concept of bodily resurrection upon conversion into Christianity realizing the Christianity
meaning of resurrection concept. In essence, such individuals confronted two sharp contrasting
concepts; the philosophical school’s concept on resurrection, which is the soul’s resurrection
24
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies.University of Ibadan. x458pp. 330-331.
25
W. Schmithals, 1971, Gnosticism in Corinth Translated by J.E. Steely, Nashville: Abingdon. ; W. Schmithals,
1971, Paul and the Gnostics Translated by J.E. Steely, Nashville: Abingdon.
2626
E.H. Pagels, 1974, The mystery of the resurrection, a Gnostic reading of 1 Cor. 15. Journal of Biblical
Literature, Vol. 93, 276-288.
27
Schmithals dedicated his first book to Bultmann.
28
G.W. MacRae, Review of Gnosticism in Corinth by W. Schmithals. Interpretation 26: 489-498.
29
from the body and the Christianity’s concept of which they have recently become indentified
with which implies resurrection of the body (dead body), the influence of the philosophical
school’s doctrine of resurrection which looks more plausible to them by virtue of their
consideration of matter as evil or corruption would prefer to stay put on the belief that upon
death, their souls would be liberated and would be on its ascent to heaven.
However, we can also point to some other backgrounds which have significant effect on
how the concept of resurrection necessitated the writing of the resurrection chapter. A number of
other philosophical schools which have different views apart from dualistic philosophy or early
Gnosticism, such as the Stoics, Epicureans, Atomists and the Sophists as well have significant
influence on the composition of the resurrection chapter.
The Stoics proposed eternal conflagration, a form of reincarnation, in which all things
appear as they have once been in the last world, all things must be reabsorbed into the Eternal
Fire and be purified and then come back to existence again, as they once existed, therefore there
can be room no resurrection of the body or any need for immortality of the soul. Therefore the
problems of life and death to them seems to have been laid to rest by this philosophical
assertions, even though their teachings eventually posed a lot of aporias even unto they
themselves. They offered hope of a future life to mankind which is but fatalistic because what
Fate, Eternal Fire which is also God had designed remains indelible and unchangeable forever.
Therefore every postgraduate students taught by Professor Obijole after the eternal conflagration
must be taught by him again in every new world!
Epicurus on the other hand believed that the world is made up of atoms, things were
made out of nothing, ex-nihilo, and with no causative cause anywhere bringing about creation.
The gods were far away caring less about the affairs of men, busy enjoying their blessed state,
the Epicureans therefore see no reason to worship gods who care less about humankind. As a
result, they taught that there is no afterlife, after death says Epicurus, our bodies which are
composition of matter and atoms all dissolved back into aggregate of atoms readied for use by
subsequent generations. Therefore there can be no resurrection of the dead body, what followed
after death for the followers of Epicurus is the disintegration of the body into free atoms,
available for next use.
The same is the position of the Democritus Atomists; the only difference was that they on
the other hand acknowledge the presence of a causative cause behind all the creative processes
but strongly asserted that all things emanated from the atoms and they subsequently returned
back to atoms. They strongly denied the presence of souls in men, we are made up of only atoms
they say wondering why we need to fear being alive, being dead or whatever pertains to afterlife,
once the body decayed that is the end, and they do this to cheer up the sadistic Greeks.
The Sophists were unsure if all the claims about life, death, gods, goddesses, religion,
afterlife events are anything worthwhile. They doubted every philosophical teaching of their
days and were never ready to subscribe to any of them.
The philosophical movements therefore no doubt provide a very strong but opposing
background for Paul to tackle in his attempt to address the Corinthians situation.
PRACTICE OF BAPTISM FOR THE DEAD IN CORINTH
Another background to the Paul’s resurrection concept is the Corinthians’ practice of

Baptism for the dead, I Cor. 15:29. Paul made mention of this practice in order to buttressed his
point or justify concept of the resurrection of the dead. Abogunrin asking the same question Paul
had asked said:
Why would it be necessary for a living person to go

through baptism for the dead if there would be no
resurrection? Such a baptism would be absurd without
hope of resurrection.30
Though Paul made mention of this practice, the reference is vague, it is all a passing reference on
the practice, therefore we have to look elsewhere to establish a clue of what such practice is all
about.
Beginning with the inter-testament period should open our eyes on the practice of
interceding or making baptism on behalf of the dead. In II Maccabees 12: 40-45. Judas
Maccabees commanded that sacrifice be made on behalf of fallen fellow soldiers who were
30
believed to have died because of their sins. Judas fully aware of their fate on the day of
resurrection has to take that decision for the dead. A quotation from the Jerusalem Bible drive
home the point that:
For if he had not expected the fallen to rise again, it would have
been superfluous and foolish to pray for the dead … This was why
he had this atonement sacrifice offered for the dead so that they
might be released from their sin.31
The doctrine of baptism in Christianity is of no less significance as the practice of
baptism for the dead. The early church including Paul highly revered the Baptism by Water and
by the Holy Spirit. Abogunrin in his own work further revealed that:
Many verses in the New Testament speak of baptism not just as a

symbol of the remission of sins but almost as something possessing
some magical power to wash away the sins of the receiver
completely. In Rom. 6:3ff. Paul speaks of baptism as an act of
dying, being buried and rising into new life with Jesus. Also by
baptism we are united with Christ both in his resurrection and
death. Paul says, “And you were buried with him in baptism in
which you were also raised with him through faith in the working
of God who raised him from the dead. And you who were dead in
trespasses and the circumcision of your flesh, God made you alive
together with him having forgiven all your trespasses (Col. 1:12-
13).32
A passing reference to Abogunrin but in which some emphasis are mine, one can
continue to say that, on the basis of the Pauline teaching it would be possible to feel that one
must of necessity passed through the symbolic act of death and resurrection with Jesus through
baptism in order to experience the reality later. Since death is also very much connected with sin,
cleansing is necessary before one can be freed from death which is the consequence of sin and
baptism is thought to catered for this. As a result, baptism became a sacred event to be treasured
throughout one’s lifetime, since it is to be done once so many Christians often delayed it towards
death bed before they got baptized. Delayed baptism therefore become a historical event because
it persisted in the early Church, on the other hand, those who are unable to get baptized before
31
II Maccabees. 12: 40-45.
32
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan. x458pp. 351-352.
they die, probably unexpectedly, baptism on behalf of the dead became a necessity and was
performed on their behalf.
Tertullian and Luther who lived some century’s away from the Corinthian Church were
fully aware of this practice. In his own words Abogunrin noted how:
Tertullian expressed the view that the early church carried out a
baptism by a deputy; a living Christian would have himself
baptized on behalf of one who had died without baptism (De Resur.
48: Adv. Marcion V: 10). Luther thinks that it refers to baptism on
the dead that is on the tomb of the deed Martyrs.33
Some however had different views, they saw, baptizing on the grave of the martyred
Christians as an expression of their unity with Christ Jesus while Godet on the other hand felt
that the baptism might be baptism of blood and not of water that is to die as a martyr34.
PAUL’S JEWISH RESURRECTION BACKGROUND
Paul’s Jewish background as well strongly motivated his resurrection concept. As a

Hebrew brought up in Jewish home, ideal and culture, Abogunrin’s comment that:
Death certainly inspires horror in the Hebrew’s mind as it can be

clearly seen from the Old Testament35
To the Hebrew, death sealed up human’s destiny and usher in hopeless doom, there is no
idea of one part of man surviving death except the spirit, the ruach, which return back to God
who imparted it.
33
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan. x458pp. 349; De
Resur. 48; Adv Marcion V: 10.
34
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan . x458pp. 350.
35
Abogunrin further wrote that:
Death is not mere separation of soul and body, the conception of a

disembodied soul which is largely Hellenistic is foreign for the
Hebrew, death is the reducing of the person in sum – total of his
energies to a nerveless and phantom – like existence in Sheol36
The Pharisaic tradition of his days did believed that matter is just going to be preserved,
and the basar, the material body comes back alive at the point of resurrection. This had already
been discussed earlier in Corinthian situation. A tradition which received a new twist from Paul,
rather than material body preservation, Paul believed and taught that:
The body at resurrection will be transformed to something which

transcends the material body37
The Jews had staunch belief in life’s termination in Hades even though Paul evidently
maintained such attitudes by virtue of his persecution against the church, his conversion changed
a whole much of that and this was clearly reflected in his epistles, Chadwick’s references on
Celsus’ choleric view of Jewish resurrection concept revealed his aversion for the concept, even
though Celsus’ comment is avoidable however his mention of a character the Jews were well
known for revealed to us a background Paul brought over into Christianity.
Celsus bitterly commented against the Jewish concept that:
It is foolish also of them to suppose that when God applied

the fire…all of the rest of mankind will be thoroughly burnt
up and that they alone will survive, not merely those who
are alive at that time but also those long dead will rise up
from the earth, possessing the same bodies as before. This
is simply the hope of worms. For what sort of human soul
would have any further desire for the body that has rotted?
The fact that this doctrine is not shared by some of you
(Jews) and by some Christians shows its utter repulsiveness
and that it is both revolting and impossible. For what sort
of body after been entirely corrupted could return its
original nature and that same first condition in which it
was first dissolved? As they have nothing to say in reply,
36
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan. x458pp. 321; H. H.
Kennedy, 1913, “St. Paul and the Mystery Religions,” London: Hodder & Stoughton, 106.
37
they escaped to a most outrageous refuge by saying that
anything is possible with God.38
Celsus’ claim that the Jews often sought as a refuge that, there is nothing impossible for
God to do, serve a very good Jewish background for Pauline resurrection concept. Paul in the
resurrection passage emphasized the possibility of God to give the dead body a new spiritual
body.
Charlesworth gave numerous categories of resurrection,39up to 16, in which some can be

taken as exemplified Jewish concept of resurrection. Some of these categories are stated below
but with examples from me: Category of resurrection of the Nation e.g. Ezekiel’s vision at the
valley, category of raising of the individual from the sickbed to health e.g. David and King
Hezekiah on their deathbeds, category of raising of the individual from inactivity to do God’s
will-David sung much on this, category of raising of the individual from despondency due to
consciousness of sin, category of raising of the individual from meaninglessness in this world
to a realizing eschatology. (= experiencing the end time in the present)-the prophets have a
bunch of such messages, category of raising an Apocalyptist into heaven e.g. the book of Daniel
and I Enoch, category of a spiritual rising up or awakening of an individual, category of
raising of the individual from death to mortal life-which is Jewish resurrection concept to the
category of raising from death into the eternal life-the classic form of resurrection belief.40
The Charlesworth’s antepenultimate and peultimate categories of resurrection need be
further elaborated. The antepenultimate category of bringing up of the individual from death to
mortal life was clearly emphasized as the Jewish concept of resurrection. Charlesworth
extensively wrote on this category of resurrection:
We now come to examples of the concept of resurrection from
apparent postmortem existence to life again on earth. Numerous
examples of this category are found in the Bible. Resurrection
stories are associated with both Elijah and Elisha (1 Kgs 17:17–
24; 2 Kgs 4:31–37; 13:20–21). The person raised from the dead
returns to the earth, presumably to die again. These passages are
not only “resurrection stories”; they are also accounts of healing
38
Abogunrin, S. O. 1978. The theology of the resurrection of Jesus Christ with particular reference to Pauline
39
Resurrection: the origin and future of a biblical doctrine, J. H. Charlesworth et al Eds. London: T&T Clark. 2.
40
J. H. Charlesworth, 2006, Where does the concept of resurrection appear and how do we know that? Resurrection
the origin and future of a biblical doctrine, J. H. Charlesworth et al Eds. London: T&T Clark. 2-15.
miracles, probably circulated to substantiate the belief that
Yahweh, and not Baal, controls human destiny. There is no defeat
of death in these pericopes. According to the evangelists, Jesus
raised people from the dead. The most detailed and stunning
example is the raising of Lazarus after several days (John 11).
These individuals were not raised to eternal life. Resurrection from
the dead (or perhaps a catatonic trance) to mortal life should not
be confused with the following category, resurrection from the
dead to immortality 41
Charlesworth’s penultimate category of resurrection the raising of the individual from Death to
Eternal Life, the raising of the individual be it man or woman from the threshold of death into
the realms of eternal life. At this junction both the Jewish and church’s doctrine of resurrection
are almost on the same plane, even though, the personality of the Messiah who ushered in such
age and the nature of those who are beneficiaries of such transformation made the difference.
What did Charlesworth has for us concerning this category of resurrection? He saw this category
of resurrection either in Jewish resurrection concept or elsewhere as the classic resurrection
belief. In its full form, he saw the presentation of the belief in the resurrection of the person, in
the body (though maybe in a spiritual body, but nevertheless in a body), at some future day
(perhaps the age to come), with some continuity between the person who lived, died, and was
raised again by God (perhaps through some mediator, like the Messiah), to everlasting life.
Sometimes this resurrection is to life again on the earth (as in the Testaments of the Twelve
Patriarchs) or perhaps in one of the heavens, as an angel (which is a conceivable interpretation
of Dan 12:2); usually, the Jew and “Christian” did not specify the place (cf. History of the
Rechabites). The only undisputed passage in the Old Testament on this category (though not in
the “full form”) is found in Daniel, a document that reached its present form sometime before
164 BCE.42 Here is the key verse: “Many of those who sleep in the dust of the earth shall awake
[yaqisu], some to everlasting life, and some to shame and everlasting contempt” (12:2 NRSV).
This verse presents what is necessary for an undisputed reference to resurrection from the dead: a
clarification that those to be raised are literally dead (“those who sleep in the dust of the earth”),
a mention of resurrection (“they shall awake”), and a resurrection of these people not to mortality
but to “everlasting life.” Dan 12:2–3 may denote a resurrection of the righteous into heaven.
41
42
Those who are raised to “eternal life” are the Ma´skilim (the wise), who will be radiant “like the
bright expanse of the sky.” These seem to be identical to “those who lead the many to
righteousness” who “will be like the stars forever.” Does each “like” specify “where” or “how”
those raised will have postmortem eternal life? The author of Daniel seems to indicate the
“how,” but some of his later readers may have thought about an existence in the heavens, since
in some apocalypses the stars are angels (cf. esp. 1 En.90:21; cf. 18:15: “And the stars . . . are the
ones which have transgressed the commandments of God”).43
The earliest evidence of this category in Early Judaism is found in 1 En.22–27 which is
antedated to 200 B.C.E. We are to take note especially that according to 1 En. 22:13–14 the
“souls” of the unrighteous “on the Day of Judgment . . . will not rise from there” (OTP 1.25).
The author of the Epistle of Enoch (= 1 En.92–105), which dates from the early decades of the
second century BCE, seems to portray the wicked and righteous at a future time of judgment,
perhaps after a (or the) resurrection. The text seems to imply the eschatological rewards of the
righteous; for example, in the future judgment day “all the righteous,” which seems to include
those who are dead, “shall rejoice” (104:13). The concept of a postmortem resurrection of the
body is abundantly evident in the books of the Maccabaeus.44 According to the author of 2 Macc.
14, Razis tore out his entrails, hurled them at his tormentors, Nicanor’s soldiers, and called on
the Lord of life and spirit to give them again back to him (14:46). The Testament of Judah
promises that “after these things, Abraham, Isaac, and Jacob will arise to life” (25.1). Not only
the patriarchs but also some of the righteous shall arise: “And those who died in grief shall arise
in joy. . . . And those who died on account of the Lord shall be aroused to life” (25:4). All these
were clearly portrayed by Charlesworth as evidence of resurrection concept among the Jews of
different generations.
Charlesworth further buttressed his facts as he read from a scroll called On Resurrection
found in Qumran Cave 4 (4Q521). This text is so important for our study of resurrection beliefs
in early Judaism that it is imperative for readers to have handy a translation of lines 1–12:26:
1For the heavens and the earth shall obey his Messiah that is in them.
2He will not turn back from the commandments of the Holy Ones.
43
44
3 Persist, (all) you who seek the Lord, in his service.
4 Will you not find the Lord in this, all who wait (for him with hope) in their hearts?
5 Surely the Lord shall seek the pious ones, and shall call the righteous ones by name.
6 And over the Poor Ones his spirit will hover. And (to) those believing in his might he will
renew (their strength).
7 [ . . . ] he will glorify the pious ones with the crown of the eternal kingdom.
8 He shall liberate the captives, open the eyes of the blind ones, (and) straighten those bent over.
9 And forever I will hold fast . . .
10 . . . The Holy One will not linger to come.
11 And the glorious things which are the work of the Lord, when he shall [come].
12 [For] he shall heal the slain ones, and bring life (y˘eh ayeh) (to) the dead ones (umetim), (and)
bear joyful news (to) the Poor Ones.45
This is an obvious reference to the resurrection of the dead. What is clear in On Resurrection is
the presence of a belief in the resurrection of the dead; what has been disputed is the means and
actor. It seems clear, though, that God, either directly or through his Messiah, will raise up,
“bring life,” to those who are dead.
According to rabbinic traditions, the early rabbis taught belief in the resurrection of the dead. In
the Amidah (Eighteen Benedictions), the first benediction celebrates the awesomeness of the God
of Abraham, Isaac, and Jacob; then we have the second benediction. Twice in this second
benediction, following with repetition the affirmation of God’s power, the congregation in the
synagogue liturgically utters the shared belief that God, because he is mighty, he will raise up the
dead:
Mighty Thou art—humbling the haughty,
Powerful—calling to judgment the arrogant,
Eternal—preserving the dead;
Causing the wind to blow and the dew to fall,
Sustaining the living, resurrecting the dead (meh. ayeh hametim),
O, cause our salvation to sprout in the twinkling of an eye!
Blessed art thou, O Lord, who resurrects the dead (m˘eh. ayeh
45
hametim).
This liturgical formula most likely antedates 70 CE, since the Amidah in basic content, order, and
number, though not in wording, was set before the fall of Jerusalem in 70 CE.29 Most likely, in
synagogues and the temple, Pharisees and other Jews chanted the second benediction, perhaps in
a form similar to the old Palestinian rite quoted above. Charlesworth wrote that it is also likely
that Paul was familiar with a similar form of the Amidah.46
According to the compilers of the Mishnah, anyone who claims there is no resurrection of the
dead, like the one who denies the Torah is from heaven, is to be counted among those who have
no place in the age to come. The Hebrew for “resurrection from the dead” is t˘eh. iyat hametim
(m. Sanh. 10).47
According to Rabbi Phineas ben Jair, saintliness leads to the reception of the Holy Spirit, and
then “to the resurrection of the dead” ([bis] t˘eh. iyat ham￣etim), which shall come “through
Elijah” (m. Sot.ah 15). In the three instances of “resurrection of the dead” in the Mishnah, the
verbal root chosen is the same as that in the Amidah: h.yh (or h.yy), “live.” The passages in the
Mishnah are too late (post-second century CE) to be quoted as examples of Jewish beliefs prior
to 70 CE. In addition, Sanhedrin is polemical—directed against those who deny the belief in the
resurrection of the dead. Mishnah Sanhedrin, therefore, cannot be quoted as typical ofpre-70
Jewish belief. It is conceivable, nevertheless, that the tradition in Mishnah Sanhedrin defined the
belief of some pre-70 Pharisees who believed in the resurrection of the dead and rejected the
Sadducees, who allegedly denied this belief (cf. Acts 23:8).48
Category 15 frequently defines the New Testament documents. For example, we find the belief
attributed to Peter at Pentecost49:
Men of Israel, hear these words, Jesus of Nazareth . . . delivered
up according to the definite plan and foreknowledge of God . . .
46
47
48
49
God raised him up [anestesen], having loosed the pangs of death,
because it was not possible for him to be held by it.
(Acts 2:22–24 RSV)
Obviously, Paul’s theology should be mentioned under this category. Paul stressed that the
resurrection of Jesus Christ guaranteed that those who believed in Jesus as the Christ and Son of
God would also be raised (cf. esp. 1 Cor. 15). One of the most memorable and earliest passages
of this belief in Paul’s letters is 1 Thess. 4:15–17:
For this we say to you by the word of the Lord, that we who are
alive, who are left until the coming of the Lord, shall not precede
those who have fallen asleep. For the Lord, himself, shall descend
from heaven with a cry of command, with the archangel’s call, and
with the sound of the trumpet of God. And the dead in Christ shall
rise [anastesontai] first; then we who are alive, who are left, shall
be caught up together with them in the clouds to meet the Lord in
the air; and so we shall always be with the Lord.
This passage introduces us to another possible category: resurrection to immortal life from life
on earth, without any need for any death. It is clear that when Paul wrote these words, he
assumed he would still be alive when the risen Christ returned to earth.
Conclusively, we can say that a number of factors aggregately combined to shape Pauline
doctrine of resurrection as found in I Corinthians 15. Paul’s Jewish background and the various
influences of Hellenism on the church of Corinth either through dualistic philosophy or the
teachings of philosophical movements were able to serve as the potential backgrounds which
catalyzes into the composition and construction of resurrection chapter we shall now read in I
Corinthians 15.
I THESSALONIANS 4: 13-18
The Church in Thessalonica was established by Paul, Silas and Timothy just as the
church at Corinth. I Thessalonians is the first surviving letters written by Paul to the church in
Thessalonica and there seems to be no debate over its status as the first letter.
Famous as Corinth is Thessalonica in Paul’s days, however unlike Corinth which housed
the proconsul, Thessalonica was the Chief city and official residence of the Roman governor.
According to Strabo, Thessalonica was founded about 315 B.C. by Cassander, general of
Alexander the Great, who named it after his wife, Thessalonike and that Thessalonica had more
prominence than other cities of Macedonia’s metropolis.50
Like Corinth, the famous road from Rome, the Via Egnatia ran through Thessalonica, and
with its excellent habour Thessalonica was just as well a major trading center.
Paul’s sojourn in Thessalonica is uncertain, because there was no extant record on how
long he had stayed in the city. Paul hurried off to Berea from Thessalonica due to increasing
oppositions having established the Thessalonica church during his second missionary journey
(about A.D. 51). I Thessalonians, its appears was written by Paul from Corinth on his second
missionary journey, it is judged among scholars as missionary letter and one among Paul’s
earliest letter. It is expedient to note that some scholars like G. Kummel argued that I
Thessalonians was written later.51
Why Paul did chose to write the church in Thessalonica? I Thessalonians was written
because a number of backgrounds necessitated it, however the pertinent facts relevant for our
research work focus on their misconception about the second coming and the ever increasing
sufferings and persecutions meted out against new converts within it. However the first
background to be treated is the growing persecution against Christians in Thessalonica while
Paul was writing the epistle.
50
51
W.G. Kummel, 1975, Introduction to the New Testament, Translated by H.C. Kee, Nashville: Abingdon, 257-260.
The author of Acts of the Apostles revealed that the Jews were jealous and bitter against
Paul (Acts 17: 2-10) because he had depopulated the Thessalonica’s synagogues, have had many
devout Greeks men and women attached to Thessalonica’s synagogue converted to Christianity.
Edwin Freed noted that, the conversion led to much suffering among the new converts, the
sufferings was reflected in Paul’s anti-Jewish passage in 1 Thess. 2:14-1652
The first century Christians of Thessalonica came face to face with death, many of them
met early deaths at the hands of those who hated Christ, whether at the hands of overzealous
Jews (like Paul before his conversion), angry Greeks, or ruthless Roman authorities one thing
was certain, they were persecuted even unto death, the means of persecution ranges from
stoning, beating or flogging, crucifixions, to torturing to death.
In the midst of the persecution, the members of the Thessalonica Church watched their
loved ones dying, the mourning members were inconsolable for they not only grieved over their
losses but the fate of their dead loved ones at the second coming of Jesus Christ. The Church’s
apostolic tradition concerning his second arrival is clearly emphasized that it would be imminent;
they sorrow because they thought those departed brethren were deprived from partaking and
witnessing the impending imminent return of Christ. The proclaimed imminence but delayed
parousia of Jesus no doubt doubled their grief during the persecution.
In addition, the heavy presence of the already discussed Greek philosophical

(movements) schools across and beyond isles of Greece promoted the Greek’s concept of
resurrection, which is nothing but immortality for the soul. More so, the Thessalonica Church no
doubt expected “this same Jesus” of Acts 1:11 as taught by Paul and his co-workers who
resurrected bodily out of the grave but it seems they had no idea or faint idea about the
resurrection of the dead which God had begun through Christ won’t end with Christ. The Greek
philosophical schools who subscribed to afterlife and resurrection only taught the immortality of
the soul, seeing the body, the material body, as unnecessary evil that need be left behind by the
soul, discarded to disintegrate in the earth. Therefore their grief knew no bound and remained
inconsolable until the epistle arrived. As it was stated in the epistle, Timothy, no doubt brought
this situation to Paul and who upon hearing their sorrowful state wrote in his letter some
52
comforting words, I Thess. 4: 13-18, which today constitutes the Church’s doctrine of
resurrection.
Therefore, conclusively, this piece of research can state that, persecution of the
Thessalonians Church by the Jews, angry Greeks, and the roman authorities coupled with their
misconception of the Second coming of Jesus Christ prompted Paul to write the resurrection
passage as found in 1 Thessalonians 4: 13-18.
PAULINE RESURRECTION CONCEPT
This section of the research envisage the surveying and the marking out the territory of
Pauline resurrection concept, distinguishing it form other traditions, also testing its harmony with
other specific traditions we have already stated, particularly the Jerusalem resurrection Kerugma
which served as background for Paul’s resurrection concept.
Abogunrin drew our attention to Paul’s specific claims that:
But Paul praised the Corinthians for maintain the traditions which
he had delivered unto them (1 cor. 11:2). He also encouraged the
Thessalonians to maintain the traditions which he had taught them.
They should also reject the traditions which they had not received
from him (1Thessalonians 2: 15; 3:6)53
Observation such as this is a reflection of how Paul combated heretical teachings through
his epistles to the Church he had founded. Resurrection as a concept was used to further the
propaganda of Paul’s enemies in the Corinthians and Thessalonians Churches, by their claim that
there is no resurrection of the dead. Paul wrote to the Church in Corinth to challenge and uproot
the seed of discord planted in the minds of the Corinthians against the early church’s doctrine of
resurrection. The heretical philosophical teachings being promoted all across the Isles of Greek
discussed in the background section of this research were the strange traditions Paul strongly
warned his Churches to desist from.
As it was stated at the introductory part of this research that beside Pauline resurrection
Kerugma we also have a number of other traditions on Jesus’ resurrection. Paul received a
portion of his tradition from the apostolic tradition, which in the middle of the first century A.D.
existed only in oral traditions. (1 Cor. 15:1-8). This is clearly emphasized by what I had received
that I delivered.
Due to the fact that Paul is no eye witness of the firsthand events of the Easter, all that he
knew about the death, resurrection and Christ’s various appearances to various people were
communicated to him by those who had first-hand experience. Therefore, though there are
instances where Paul wrote that, “For I did not receive from man, nor was I taught it, but it came
53
Kerygma and Soteriology. PhD. Thesis. Department of Religious Studies. University of Ibadan . x458pp. 133-134.
through a revelation of Jesus Christ. We cannot but agree that portions of Pauline resurrection
concept were revealed to him however it is difficult to accept that Paul’s lack of firsthand
knowledge of Christ’s ministry and sufferings in both Galilee and Judea needs no human support
whatsoever. Paul might be relying heavily vision of the risen Lord which he saw, by virtue of
that revelation he did not come to know Jesus through any man, but Jesus revealed himself to
Paul. That may be what he meant in that passage.
However, the traditions of the New Testament on resurrection mostly have one thing in
common:
“that Christ died for our sins, in accordance with the scriptures, that he was buried, that
he was raised on the third day in accordance with the scriptures and that he appeared ……”
Paul’s Kerygmatic resurrection concept opened up with definite statements (15:3-4) that:
Christ died for our sins according to the scriptures. And that he
was buried and that he rose again according to the scriptures.
Four segments can be clearly cut out from these statements above:
(i) Christ died for our sins

(ii) According to the scriptures.
(iii) And that he was buried
(iv) That he rose again
The first part of his resurrection Kerugma was a calculated attempt by Paul emphasizing
that Jesus died and rose again from the dead, and that this event is not by chance or by accident,
it had been foreordained by God, who is the brain behind the whole resurrection events.
The fact that Jesus was buried signified that he died for our sins some scholars have
raised some doubts on Jesus’ burial, particularly the manner his burial was hurriedly made due to
the fact of the approaching Sabbath. A number of propositions revealed some scholarly doubts
with regards to the resurrection of Jesus. Some scholars pointed to certain events to establish
their arguments:
ORDINANCE OF CAESAR: It is my pleasure that graves and
tombs remained undisturbed in perpetuity for those who have
made them for the cult of their ancestors or children or members of
their house. If, however, any man lay information that another has
either demolished them or has in any other way extracted the
buried, or has maliciously transferred them to other places in
order to wrong them or has displaced the sealing or other stones,
against such a one I order that trial be instituted.54
This inscription was dated between 50 B.C. and 50 A.D., the geographical setting
between Samaria and Deopolis with the order from Caesar Augustus since Galilee was under the
rule of a client prince until the rule of Claudius55.
Such observation above revealed that during the Greek-Roman world, people often
disturb graves transferring dead bodies from one place to another, such decree shed light on that,
these scholars posited that such event might have occurred during the hurriedly made burial for
Jesus, only for someone to transfer his dead body to another place after the Sabbath.
Buchler through Abogunrin further buttressed this point though with fresher insight
added:
According to Buchler, the fourth Gospel lends support to the idea

of a twofold burial by implying that Joseph’s sepulcher was not the
one visited by the woman. The place of Jesus burial was chosen
because it was close to Calvary and because it was the Jewish day
of preparation (19:42), Joseph’s own tomb must have been
somewhere else. No Jew of Joseph’s distinction would have
choosen a location near the Roman place of execution for his
family tomb. His piety would be inclined to locate his tomb on the
slopes of the kedron valley.56
We can inferred that the burial of Jesus which accounted for the empty tomb was
explained away as either due to banned practices being observed secretly or a twofold burial
54
55
56
incidents. Kennard lent a helping hand to this view by thinking that the fourth Evangelist must
have thought that Joseph was planning to remove the body after the Sabbath.57
Klausner says that Jesus’ body was removed by the gardener and cast into a carnal where
the water flows over it58 guilty of the ordinance promulgated by the emperor.
Christ died and rose up again according to the scriptures. Scholars position on according
to scriptures revealed two broad views:
(i) The attempt of the Church to find meaning for this event in the Old Testament
through the prophets.
(ii) Attributing them to the words of Jesus, since he foretold his death and resurrection.
Some of the Old Testament texts were quoted by Peter, the Apostles and Paul to denote
the significance of God interest in the event, and how God had used his prophets to prophesy
this.
The scriptures referring to the Old Testament’s prophecies such as Psalm 16: 8-11; Isaiah
53:5, 6; Psalm 110. The scriptures according to Jesus prophecy about himself Mt. 12:40 which
was an allusion to Jonah 1:17. Deluz through Godet says:
If we ask why the burial of Christ is numbered among the essential

facts the answer is that it continually reminds us of the empty tomb
on which the faith is founded and which cannot be explained by
those who deny the resurrection of the body of Jesus. It put out of
court the suggestion that the apostles suffered Hallucinations or
that the appearances of Jesus after his death were purely
spiritual.59
Every accounts of Jesus’ resurrection in the New Testament (always) (give) all gave the accounts
of Jesus’ death and burial and all generally affirmed his resurrection on the third day which
according to Jewish reckoning of time between Friday afternoon to Sunday morning according to
the scriptures.
57
58
J. Klausner, 1923, Jesus of Nazareth, London: A & C Black, 48ff.
59
G. Deluz, 1963. A companion to 1 Corinthians, London: Epworth Press, 223.
The empty tomb was not mentioned by Paul, but the fact that Paul preached bodily
resurrection it is clear proof that such assumption was made by Paul. The gospels have differing
accounts on the empty tomb. Barclay sees nothing wrong with the empty tomb, however he said,
if it is true that the disciples stole the body of Jesus and concealed and disposed of it and then
claimed that he had risen from, the dead; it would mean that the whole Christian faith is founded
on a deliberate lie. He as well ruled out hallucination the way Deluz did, based on the large scale
numbers of those witnessing his death.60Lake is of the view that it was the wrong tomb that the
disciples went to and a young man directed them to the right one.61 Luce thinks the empty tomb
seems unnecessary, inconsequent, and even crude it is according to Luce an improper reference
from the fact of resurrection.62 Reimarus is of the opinion that the whole affair was the clever
intention of the disciples after the death of Jesus in order that they might continue the easy life
which they lived while with Jesus.63
Another plausible argument says:
Jesus did not really die on the cross. According to John 19: 33-34,
when the soldiers came to kill the crucified victims, in order to
remove them from the crosses, before Sabbath, they found that he
was dead already. Secondly one of the soldiers then pierced Jesus
and there came out water and blood from his side. But the physical
fact is that with death all bleedings stop at once. For this reason
some hold the view that Jesus did not actually rise from the dead,
but was miraculously kept alive by the power of God in a series of
mental and physical experiences which would certainly have
normally and universally produced death. Others feel that Jesus
only lost consciousness in a swoon and that when he was laid in
the cool of the tomb he revived and somehow made his escape, and
that from this the whole resurrection story developed. Likewise
Strauss refers to the founder of Christianity as a being who had
been stolen half-dead form the sepulchre, who had crept about
weak and ill, wanting medical treatment, who required bandaging,
strengthening and indulgence and who still at last yielded to his
sufferings.64
60
W. Barclay, 1971. The plain man looks at the Apostles Creeds, Collins: Contana Books, 140-149.
61
K. Lake, 1907. The historical evidence of the resurrection of Jesus Christ, New York: Putnam, 253ff.
62
H.K. Luce, St. Luke, Cambridge Bible for Schools and Colleges, 3rd edition, 366.
63
A. Schweitzer, 1967. The Quest of the Historical Jesus Translated by W. Montgomery, New York: 20ff.
64
S.V. McCasland, 1931, The Basis of the Resurrection Faith Journal of Biblical Literature, Vol. 50. 211-226; M.
Ramsay, 1961. The Resurrection of Jesus Christ London: Collins. 45-57; A. Schweitzer, 1911, The quest of the
historical Jesus, Translated by W. Montgomery, London: A & C, 20ff.
All these were the scholarly works carried out on the Pauline Kergymatic resurrection
statement, and in the word of Abogunrin, if the resurrection claim is not true, then there can be
no Christian gospel, no message of salvation; our faith and proclamation are the sheerest vanity;
the Christian Apostles are the vicious liars, by claiming that God did what he had not done.
Furthermore, forgiveness is impossible; believers who die in hope are hopeless and above all,
those who live and believe are the most pitiable of all men.65Without Jesus’ resurrections,
Apostolic message is nothing but false, we go to church in vain, we have no hope as Christians
all our eternity claims are nothing but vain hope, no hope of survival for the lost, no hope in
evangelism, in fact Jesus Christ himself is dead, and can a dead savior saves? We are still heavily
under the dominion of sin and death if Christ did not resurrect, in fact we should never talk about
Christianity at all, No redemption, No justification, No sanctification, we are all still exposed to
God’s impending wrath, the church in Thessalonica’s fate is our fate as well. We would end up
in the same place with the devil and his angels. All hope, all benefits, all our prayers, all
revelations, all praises and whatever we claim as Christian maturity are sham, big, big lies!
Paul then continued that as a result of Jesus resurrection, he not only paved way for the
bodily resurrection of all mankind at the end of the world, he as well became the first fruit of
them that slept (dead), and that he must reign. The risen Lord must reign and then put all rule, all
authority and power under God.
For Christ had by virtue of resurrection restored mankind back to God, for while the
Adam’s disobedience brought death and separation between God and mankind, Jesus by virtue of
his resurrection form death defeated the devil, restored mankind back to God, made resurrection
of the dead possible for mankind into the end of the world, beginning form the time of Jesus’
resurrection, and through him shall all be made alive back to God. Then can he completed the
total work of reconciliation, buy destroying all opposition against God the Father and subject all
rule, all authority and all power unto God, including himself that god may be all in all.
Paul made mention of the baptism of the dead being practiced among the Corinthians to
buttress his point, that if there is no resurrection such practice among them implies that it is vain,
65
even though Paul is silent whether he agree to this practice or not. More of this had been
discussed in background section.
Persecutions strengthened Paul and further made the hope of bodily resurrection vivid
before his eyes. It is expedient that Paul while writing this epistle have information from
informer which could be either Chloe or a member of the church of Corinth. Chloe who brought
the report to Paul either by oral or through letter must have informed him on someone asking:
How are the dead raised up? And with what body do they come?
Paul uses three analogies to answer these questions:
(1) By illustration – the sown seed given a different body (35-38)

(2) By Application – differences even in earthly bodies. (39-40).
(3) By explanation – delineation on the differences between our present body and the new
one we are to get (41-49).
BY ILLUSTRATION
Abogunrin wrote that:

They mean to laugh the whole idea of resurrection out of court;
obviously they know that the body decomposes immediately after
death and what kind of body would arise from such decomposed
body rubbish? Paul replied sharply: “You fool”. They must be
foolish to imagine that the risen body would be exactly like the
mortal body or a continuation of the early life.”66
Paul then began his illustration using the analogy of the sown seed which yield a different
body. Bragg wrote that “this is one of Paul’s rare illustrations drawn from nature”.
No doubt, the Corinthians have seen the decay and dissolution of these temples of clay:
Many were burnt to death, thrown to the lions, drawn at seas, flogged to death, cut to pieces and
scattered across the fields, some have lost some parts of their bodies to the sharks or harmful
beast of the jingles, won’t these after death cause big troubles for the church’s promoted concept
66
of bodily resurrection? How long will it take God to bring back leg lost in Athens, eyes lost in
battle against Macedonia back to the soldier’s body buried in Corinth?
His answer to such thought magnify the power of god, because Paul sees such thought as
a thought of someone who is ignorant of the power of God. He began by making his analogy a
familiar concept to the Corinthians. He asked if they are without the knowledge that new plants
emerge only after the planted sees first die and then decay. This is clearly emphasized by John:
Verily, verily, I say unto you, ‘Except a corn of wheat fall into the
ground and die, it abideth alone: but if it die, it bringeth forth
much fruit. John 12:24.
In addition to this, Deluz thinks:
Just as the ear of corn is different from the grains form which it
came and the oak form the acorn and the flower form the seed, so
the risen body is something new and completely different form the
mortal body. The difference is absolute and immeasurable. When
we look at a seed, we cannot possibly imagine the plant which will
grow out of it … Similarly when we look at mortal body of human
being we cannot possibly picture the risen glorious body.67
The essence of what John and Deluz are saying was Paul’s answer to the questions being
asked by the fool. If there must be resurrection, earthly body must first die and decay before the
new body which is spiritual and eternal comes in its replacement.
Bragg concluded that:
So the body in death is like the seed; the seed as it dies ceases to be
a seed in disorganization, and form the basis for a new body.
Death is never annihilation, but disorganization and preparation
for new organization68…. Paul goes a little further with his
illustration. The body you sow is not the body you get when it
germinates. You put in bare seed; with no resemblance to the body
of the stalk and leaves it shall be come. But God giveth it a body as
67
G. Deluz, 1963, A Companion to 1 Corinthians Grace E. Watt Ed. and Transl. London: Darton, Logmann and
Todd, 242.
68
E. C. Bragg, 2004, Pauline Theology, Dunedin, Florida: Trinity College, 116.
it pleaseth him – not some unforeseen body, an accidental one
unfitted for any eternal purpose, so, as God hath pleaseth, shall the
body we have. You cannot know form observation the kind of a
body the seed shall have – only by part experience. Looking at the
seed gives no indication unless you have planted one before and
seen it grow. You cannot, by looking at the mundane body we lay
in the dirt, possibly tell the body it shall be, as pleasing to God. He
knows ahead of time the kind of body it shall be.69
BY APPLICATION
Paul then continued his analogy by giving illustration very quite familiar to them. He
made use of differences in bodies here on earth. God has designed all animals and plants with
suitable flesh that will make them suitable and adaptable to their environment, for every habitat
there is a kind of flesh.
Bragg wrote that:
God has fitted different animals here with different bodies and
different kinds of flesh to fit their environment; fish in the water;
birds in the air, and animals on land, but each with a body suited
to their environment.70
Abogunrin concluded that:
Paul set before the Corinthians, the spectacle of the infinite variety
of bodies in the world of nature. The Corinthians found it
impossible to imagine how God can raise man in an entirely new
form or to conceive that man may be one day different from what
he is now. Since God made different bodies of plants, animals and
heavenly bodies, he can certainly provide man with a suitable
resurrection body.71
69
E. C. Bragg, 2004, Pauline Theology, Dunedin, Florida: Trinity College, 116-117.
70
E. C. Bragg, 2004, Pauline Theology, Dunedin, Florida: Trinity College, 117.
71
BY EXPLANATION
He employed explanation by contrast, comparing the earthly body with the new one we
shall get, the celestial/spiritual body.
It is sown in corruptions; it is raised in incorruption. The emphasis here is the manner

with which Paul used sown in the place of buried. Christ’s burial was sown in corruption but
God the father raised him in incorruption. The Church in Thessalonica who watched their loved
ones snatched away in cold blood through persecutions sown those loved ones bodies in
corruption, a dying, already decomposing dead bodies, a body of humiliation but raised in
incorruptible, body, eternal, undying with God the Father.
It is sown in dishonor; it is raised in glory. The dead body of a believer sown (literarily
buried) into the ground has lost all its beauty, utility, favour, command, respect, attractiveness to
mention a few, the dead body has lost all the degree certificates, honorary awards, wealth, fame
and positions it might have gone completely and now lied in the ground dishonoured but raised
in glory, the glory of the celestial body, a body like unto the body of his glory. It is sown in
weakness; it is raised in power
Bragg said:
There is nothing as weak and powerless a corpse, or, for that
matter, as these earthly bodies in which we now live72
However the dead body is raised by the power of the Holy Spirit which raised Christ
form the dead. We live empowered by the Holy Spirit dwelling in the strength of the divine
alone, for by then we shall know what by our weaknesses we are incapable of knowing now in
our physical state.
It is sown in physical natural body but raised a spiritual body. Therefore one of the core
concepts of Pauline resurrection is bodily immortality resurrection, unlike the Greek
philosophical schools and the Gnostics who posited immortality resurrection alone without body,
by the power of the Holy Spirit our immortality resurrection shall be without nakedness for it
shall be clothed in a spiritual body. The resurrection belongs to the dead while there shall be
72
E.C. Bragg, 2004, Pauline Theology, Dunedin Florida: Trinity College. 118.
transformation of the living at that moment and these events shall both be sudden and in a
moment.
CHRIST’S RESURRECTION AS THE FIRSTFRUIT OF THE FINAL

CONSUMMATION
But Jesus was raised to a life which knows no death. In that case he was the forerunner of
all those expected to be raised to eternal life. Jesus resurrection is unique because he himself had
raised people back to life but they later died again, but he predicted his own death and
resurrection. He resurrected and never dies again
Jesus was not restored to ordinary life. His risen existence is

glorious and eschatological, transported beyond the limitations of
time and space73
Paul took great pain to expound the doctrine of resurrection to the church in Corinth. He
addressed the fact that Jesus rose from the dead and that by his resurrection every believer
become partaker of this plausible event designed by God the father for all mankind at the end of
the world. Abogunrin corroborated this fact that:
The central point in 1 Cor. 15 is that the bodies of believers will be

raised and transformed and made like the body of Jesus’
resurrection body.74
73
74
THE HOPE OF RESURRECTION (I THESS. 4:13-18)
The background study on this piece of research had already discussed the Thessalonians
situation. The essential Pauline concept imparted through this passage is the great hope for all
believers in resurrection. Paul’s letter vividly soothes the church where it pinches. Paul began by
addressing them that:
But I would not have you to be ignorant, brethren, concerning

them which are asleep, that ye sorrow not, even as others which
have no hope. (1 Thess. 4:13).
This verse revealed the customs among the Greeks for mourning their dead loved ones,
the funeral event is often prolonged and elaborated especially when the deprived belong to an
aristocratic group, and such was the situation in Thessalonica. A number of Greek’s
philosophical schools also added insult to injury when they taught there is no afterlife that
humans’ body decomposes into matter or atoms upon death, such teachings no doubt gave rooms
for lost hope and encourage unceasing mourning for their dead ones.
Paul therefore wanted the Thessalonians to understand that if we (Paul and the
Thessalonians) believed that Jesus died and rose again, because he came back to life and as
eternal life, so will all believers including those who have already died gain eternal life upon the
second arrival of the risen Lord. This hope of resurrection emphasized that the dead in Christ
shall rise first before we who are still alive and remain on the earth will be caught up in the
clouds to meet the Lord in the air..
THE POWER OF RESURRECTION – (PHILIPPIANS 3:10-11)
Philippians 3:10-11 says
That, I may know him and the power of his resurrection and the
fellowship of his sufferings being made conformable, unto his
death. If by any means I might attain unto the resurrection of the
dead.
The passage opened our eyes to another concept of Pauline’s on resurrection, and this is
the power behind the resurrection of the dead. The resurrection Paul talked here is beyond raising
up of the dead who went back to die again, e.g. Lazarus or the son of the Nain’s widow, it
actually is resurrection into glory clothed in spiritual body, eternal and full of power. Paul once
wrote that if the (Holy) spirit which raised up Jesus from the dead dwells in you … shall quicken
your mortal bodies into life. (Romans 8:11). The Holy Spirit therefore is the power behind the
resurrection. Paul in this passage in no stranger to the workings of Jesus and the Holy Spirit, he
actually intended a deeper walk with Christ and the Holy Spirit, the reason why he yearns for
that perfect life which is available only to those who are walking in the newness of life which the
resurrection of the dead provided.
DOCTRINE OF RESURRECTION IN II COR. 5:1-10
II Cor. 5:1-10 poses serious challenge to some of the Pauline concept of resurrection
already discussed here in this piece of research. In the words of Abogunrin II Cor. 5:1-10 is a
notoriously difficult text.75Bultmann strongly fished out this passage as containing Gnostic
elements such as “tent dwelling” and “garment” which symbolized the prison-house of the soul,
but that the whole thought itself is Gnostic,76Ellis as well noted a transition into Greek fashion of
immortality resurrection in the passage having traced chronologically his resurrection concept
beginning from I Thessalonians 4: 13tf, to 1 Cor. 15 and then to II Cor. 5, by positing that in
75
76
R. Bultmann, 1971. The theology of the New Testament, Vol. 1, London: S.C.M., 201.
resurrection occurs at death in II Cor. 5 while he already said it occurs at Parousia in 1 Cor. 15 77.
However scholars today have overcome this by generally agreeing that resurrection occur during
both. We should however come to the terms that this text actually generated (great) controversies
among biblical scholars more than its few verses.
77
E.E. Ellis, 1960, II Cor. 5:1-10 in Pauline Eschatology, New Testament Studies, Vol. 6. 211-212.
CONCLUSION
Pauline resurrection concept a study which this piece of research engaged upon is an eye
opener and in a new better and scintillating manner revealed that Paul’s view on resurrection is a
carefully conceived concept guided by revelation from Jesus Christ and the Holy Spirit.
Paul often assured his recipients the source of his tradition and whenever the emphasis is
his, he often let the church addressed to know. Pauline resurrection’s concept began as hope, the
hope of resurrection for the dead who were unable to meet the Parousia in flesh. These ones who
died or fell asleep in Christ would rise first to meet the Lord. 1 Thess. 4:13-18.
Pauline resurrection concept in 1 Corinthians 15 would serve both the theoretical and
practical aspect of the doctrine of resurrection. His letter’s passage on resurrection is generally
known among scholar today as resurrection chapter. Paul likewise believed and taught the bodily
resurrection after resurrection for the dead and transformation for those living upon Parousia.
Pauline resurrection concept as well encompassed power, has to do with power. There is
power behind resurrection of the dead, and more of this is that, the power is the Holy Spirit of
God who raised Jesus from the dead, available to quicken our mortal body provided it dwells in
us.
Pauline resurrection concept worked hand in hand, with the Jerusalem Kerugma to build
the Church’s doctrine on resurrection. Paul only combated some philosophical traditions and
teachings which tended towards fables and traditions of man devoid of the power of God.
Therefore, Pauline resurrection concept is divine, highly inspired by God, intended not
only for the original readers but designed by the Lord for every generation before Parousia, to
prepare them, and comfort them on the assurance of the bodily resurrection of the dead on the
day of the Lord’s arrival.
REFERENCES
1. Abogunrin, S.O. 1978. The theology of the resurrection of Jesus Christ with particular
reference to Pauline Kerygma and Soteriology. PhD. Thesis. Department of Religious
Studies. University of Ibadan. x458pp.
2. Barclay, W. 1971. The plain man looks at the Apostles Creeds. Collins: Fontana Books.
3. Bornkamm, G. 1963. Jesus of Nazareth. Translated by Irene & McLusky James
Robinson. London: Hodder & Stoughton.
4. Bragg, E. C. 2004. Pauline Theology. Dunedin, Florida: Trinity College.
5. Bruce, F. F. 1995. Philippians. New International Biblical Commentary Series. Vol. 11.
United Kingdom: Paternoster Press.
6. Bruce, F. F. 1951. The spreading flame. Paternoster Church History. Vol. 1. Great
Britain: Paternoster Press.
7. Bultmann, R. 1953. New Testament and mythology in kerygma and myth. H.W. Bartsch
Ed. Translated by R. H. Fuller. Vol. 1. London: SPCK.
8. Bultmann, R. 1971. The theology of the New Testament. Vol. 1. London: S.C.M.
9. Charlesworth, J.H. 2006. Where does the concept of resurrection appear and how do we
know that? Resurrection the origin and future of a biblical doctrine. J. H. Charlesworth
et al Eds. London: T&T Clark.
10. Deluz, G. 1963. A Companion to 1 Corinthians. Grace E. Watt Ed. and Transl. London:
Darton, Longmann and Todd.
11. Ellis, E.E. 1960. II Cor. 5:1-10 in Pauline Eschatology. New Testament Studies. Vol. 6.
12. Freed, D. Edwin. 1994. The New Testament: a critical introduction. 2nd Ed. Great Britain:
SCM Press.
13. II Maccabees. 12: 40-45.
14. Kennedy, H. H. 1913. St. Paul and the Mystery Religions. London: Hodder & Stoughton.
15. Klausner, J. 1923. Jesus of Nazareth. London: A & C Black.
16. Kummel, G. W. 1975. Introduction to the New Testament. Translated by H.C. Kee.
Nashville: Abingdon.
17. Lake, K. 1907. The historical evidence of the resurrection of Jesus Christ. New York:
Putnam.
18. Luce, H.K. St. Luke, Cambridge Bible for Schools and Colleges, 3rd edition.
19. MacRae, G. W. Review of Gnosticism in Corinth by W. Schmithals. Interpretation.
20. McCasland, S. V. 1931. The Basis of the Resurrection Faith. Journal of Biblical
Literature. Vol. 50.
21. McGrath E. Alister. 2005. Christian theology: an introduction. 3rd edition. 8th reprint.
Oxford: Blackwell Publishing.
22. Obijole, O. O. 1986. St. Paul’s understanding of the death of Christ in Romans 3:25: the
Yoruba hermeneutical perspective. Africa Theological Journal. Vol.15. No 3. Lutheran
Theological College: Tanzania.
23. Pagels, E. H. 1974. The mystery of the resurrection, a Gnostic reading of 1 Cor. 15.
Journal of Biblical Literature, Vol. 93.
24. Ramsay, M. 1961. The Resurrection of Jesus Christ. London: Collins.
25. Schmithals, W. 1971. Gnosticism in Corinth. Translated by J.E. Steely, Nashville:
Abingdon.
26. Schmithals, W. 1971. Paul and the Gnostics. Translated by J.E. Steely, Nashville:
Abingdon.
27. Schweitzer, A. 1911. The quest of the historical Jesus. Translated by W. Montgomery,
London: A & C.
28. Strabo, 8: 6: 20.
29. Strauss, D. F. 1972. The life of Jesus. Philadelphia: Fortress Press.
30. Yamsat, Pandang. 2004. An Exposition of FIRST CORINTHIANS for Today. Reprint
2010, Plateau, Nigeria: African Christian Textbooks ACTS.

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A TERM PAPER SUBMITTED ON THE COMPLETION OF A SECOND

SEMESTER COURSE IN 2016/2017 SESSION TOWARDS MASTER

OLOTU, EBENEZER OLUWASEUN

PAULINE RESURRECTION CONCEPT

(2) BACKGROUND: TEXTUAL AND EXEGETICAL ANALYSES OF PAULINE

(3) PAULINE RESURRECTION CONCEPT

Resurrection denotes the concept of God’s raising the body and

THE PAULINE EPISTLES AS BACKGROUND

How then do we embark on a full blown background study on Pauline resurrection

THE CORINTHIANS CHURCH SITUATION AS BACKGROUND

Corinth is called, ‘wealthy’ because of its place of trade, lying on

Abogunrin further noted that:

Freed had words on this:

Members of Chloe’s household (1Cor. 1:11) and perhaps others

The Corinthians situation germane as background to the Pauline resurrection concept is

PRACTICE OF BAPTISM FOR THE DEAD IN CORINTH

Another background to the Paul’s resurrection concept is the Corinthians’ practice of

Why would it be necessary for a living person to go

Many verses in the New Testament speak of baptism not just as a

PAUL’S JEWISH RESURRECTION BACKGROUND

Paul’s Jewish background as well strongly motivated his resurrection concept. As a

Death certainly inspires horror in the Hebrew’s mind as it can be

Death is not mere separation of soul and body, the conception of a

The body at resurrection will be transformed to something which

Celsus bitterly commented against the Jewish concept that:

It is foolish also of them to suppose that when God applied

Charlesworth gave numerous categories of resurrection,39up to 16, in which some can be

In addition, the heavy presence of the already discussed Greek philosophical

Abogunrin drew our attention to Paul’s specific claims that:

(i) Christ died for our sins

According to Buchler, the fourth Gospel lends support to the idea

If we ask why the burial of Christ is numbered among the essential

Another plausible argument says:

Paul uses three analogies to answer these questions:

(1) By illustration – the sown seed given a different body (35-38)

Abogunrin wrote that:

In addition to this, Deluz thinks:

Bragg concluded that:

Bragg wrote that:

Abogunrin concluded that:

It is sown in corruptions; it is raised in incorruption. The emphasis here is the manner

CHRIST’S RESURRECTION AS THE FIRSTFRUIT OF THE FINAL

Jesus was not restored to ordinary life. His risen existence is

The central point in 1 Cor. 15 is that the bodies of believers will be

But I would not have you to be ignorant, brethren, concerning

DOCTRINE OF RESURRECTION IN II COR. 5:1-10

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