Book Review Series: - Detailed Review: The Gospel of Christ Crucified: A Theology of Suffering before Glory - Chapter Four: The Spirit of the Resurrection
The Scriptures begin by declaring that the universe has an absolute and definite "beginning" (Genesis 1:1). This points to the fact that all things are wholly dependent upon the Creator, as expressed in Romans 11:36: "For from him and through him and to him are all things." Creation exists through the Creator’s power, sustained by His will, and animated by His "spirit" or "breath" (Heb. ruach). It is God’s breath that gives life to all of creation. The psalmist describes this process in Psalm 33:6-9, where "by the word of the LORD the heavens were made, and by the breath [Heb. ruach] of his mouth all their host." The psalmist portrays creation as brought forth by the word of God, spoken and established through His breath. In this way, God’s Spirit and His word are intimately related, both proceeding from His mouth to create and sustain all things.
Furthermore, God's Spirit is synonymous with the Hebrew word for "breath" (neshamah), which is seen when Elihu says, "The Spirit [Heb. ruach] of God has made me, and the breath [Heb. neshamah] of the Almighty gives me life" (Job 33:4). This same understanding is present in the creation account of Genesis 2:7, where God "formed the man of dust from the ground and breathed into his nostrils the breath [Heb. neshamah] of life." It is through this breath, or Spirit, that life enters creation, making God's Spirit the active agent of life. Thus, the Spirit, breath, and word of God are inseparably linked in the act of creation. As Hebrews 11:3 summarizes, "The universe was created by the word of God," reaffirming that God's word carries His creative power. Through the Spirit and word of God, the universe and all life within it came into existence.
The Spirit of God not only animates creation but also sustains it. Elihu speaks to this in Job 34:14-15, explaining that if God were to withdraw His Spirit (ruach) and breath (neshamah), "every living thing would perish together and mankind would return to the dust." This demonstrates that life itself is entirely dependent on the ongoing presence of God's Spirit. Psalm 104 echoes this theme, describing how life and death are in the hands of God’s Spirit: "When you take away their breath [Heb. ruach], they die and return to their dust. When you send forth your Spirit [Heb. ruach], they are created, and you renew the face of the ground" (Psalm 104:29-30). This cycle of giving and taking life through the Spirit is not only foundational to creation but also points to future spiritual renewal.
This renewal is central to the eschatological vision of a new heavens and a new earth, as foretold in Isaiah 65:17, Isaiah 66:22, and Revelation 21:5. Just as God created the heavens and the earth by His Spirit and word, so too will He recreate and renew them in the age to come. Those who have "shared in the Holy Spirit" (Hebrews 6:4) in this present age experience a foretaste of "the powers of the age to come" (Hebrews 6:5). The miracles, signs, wonders, and gifts of the Spirit in this age are understood in light of both the original creation and the future consummation of all things. In this way, the Spirit of God bears witness to God's work across time—past, present, and future—placing the Holy Spirit in a historical context with an apocalyptic framework, pointing toward the ultimate renewal of creation.
Just as the Spirit of God breathed life into Adam at the beginning, so too will the Spirit give life to the righteous at the end of time. The Apostle Paul emphasizes the role of the Spirit in resurrection, particularly linking it to the resurrection of Jesus. He states in Romans 8:11, "If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you." This means that the same Spirit that raised Jesus will one day raise believers, giving life to their mortal bodies. On the day of the Lord, the word of God will again be spoken, and as Jesus says in John 5:25-29, "the dead will hear the voice of the Son of God... All who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment."
Thus, the Scriptures identify the Spirit of God as "the Spirit of the resurrection," a term theologian Jürgen Moltmann uses to describe the Spirit's role in raising the dead. He explains that the Spirit is not just the Spirit of Christ but also the Spirit of the resurrection of the dead. The Spirit of the Father and the Son is the divine power that brings about the new creation of all things and the rebirth of life. Moltmann clarifies that the Spirit does not seek to separate the soul from the body or encourage an escape to heaven. Rather, the Spirit encompasses the whole person—body and soul—in the promise of the renewed earth, pointing to the ultimate hope of resurrection and restoration of all creation.
The Signs of the Resurrection
Approaching the Holy Spirit within a historical and apocalyptic framework helps clarify the various ways in which the Spirit works. The Holy Spirit is given as a sign pointing to "the great and glorious day of the Lord" (Acts 2:20), signaling the ultimate culmination of God's plan for history. In collaboration with the Father and the Son, the Holy Spirit testifies to this consummation through both word and action. This testimony is expressed in several key ways: first, through miraculous signs, which reveal God's power and point to the future restoration; second, through the resurrection of Jesus, the pivotal event that marks the beginning of the end-time renewal; third, through the deposit of the Spirit, which is given to believers as a guarantee of what is to come (as noted in Ephesians 1:14); and fourth, through the gifts of the Spirit, which equip believers to live in anticipation of the coming age. These activities of the Holy Spirit serve as both a foretaste and a declaration of the future fulfillment of God's redemptive purposes.
The Miracles of the Resurrection
The Holy Spirit's role in both the original creation and the future re-creation positions all of His actions as a "sign" (Gk. semeion) pointing to the age to come, which will be a restoration of the original glory. All miracles, in fact, foreshadow the ultimate miracle of "the renewal of all things" (Matthew 19:28). This understanding is evident when Jesus commissions His disciples, telling them to:
"Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents with their hands; and if they drink any deadly poison, it will not hurt them; they will lay their hands on the sick, and they will recover" (Mark 16:15-18).
As the disciples went out and preached, the Lord "confirmed the message by accompanying signs" (Mark 16:20). These signs accredited the gospel message about the coming day of the Lord, the salvation of the righteous, and the judgment of the wicked. The signs listed in Mark's Great Commission are characteristic of the primary signs given by God in this age to testify to the age to come.
Exorcisms, for instance, are linked to the proclamation of the coming kingdom (Matthew 10:7-8; Luke 9:1-2), because in the age to come, Satan and all demons will be cast out of the earth (Isaiah 24:22; Revelation 20:2). This is illustrated when the demonized men of the Gadarenes cried out to Jesus, "What do you want with us, Son of God? Have you come here to torture us before the appointed time?" (Matthew 8:29). Likewise, the demons called "Legion" begged not to be sent "into the abyss" (Luke 8:31), where they would be "kept until the judgment" (2 Peter 2:4). These events demonstrate that the miracles performed in this age point forward to the ultimate victory over evil and the full realization of God's kingdom in the age to come.
Healings often accompany the proclamation of the gospel (cf. Matt. 4:23; Luke 10:9) because sickness and death will ultimately be eradicated in the resurrection. When the apostles preached "in Jesus the resurrection from the dead" (Acts 4:2), the healing of the crippled beggar in Jesus' name (Acts 3:7) was seen as a sign pointing to this message. Similarly, the raising of Lazarus (John 11:44) reinforced the promise of "the resurrection on the last day" (v. 24), leading many Jews to believe in Jesus as the Messiah (v. 45). In the same way, the healing of the paralytic demonstrated the reality of the coming day of judgment and the Son of Man's authority "on earth to forgive sins" (Luke 5:24). However, to those who did not repent despite witnessing miracles, Jesus warned that "it will be more tolerable on the day of judgment for the land of Sodom than for you" (Matt. 11:24).
Along with healings and exorcisms, other signs also point to the coming age. Jesus' transfiguration, in which His appearance was "like the sun" (Matt. 17:2), foreshadowed the glory of the resurrection when the righteous will shine like "the brightness of the heavens" (Dan. 12:3; cf. Matt. 13:43; 1 Cor. 15:41). Jesus' calming of the storm (Matt. 8:23-27) and walking on the water led to the confession, "Truly you are the Son of God" (Matt. 14:33), as it was expected that the Messiah would subdue the forces of nature in the age to come (cf. Isa. 11:6-9; 55:12-13; 66:25). Jesus' feeding of the five thousand prompted the people to declare, "This is indeed the Prophet who is to come into the world" (John 6:14), as they recognized the connection to the prophetic expectation that the Messiah would provide for the poor (cf. Ps. 72:4; Isa. 11:4; Jer. 22:16). Likewise, His changing of water into wine "revealed his glory" and led His disciples to believe in Him (John 2:11), echoing the future feast described in Isaiah, where the Lord will provide "a feast of rich food, a feast of well-aged wine" (Isa. 25:6).
All biblical miracles serve as signs pointing toward the eschatological fulfillment based on the creation's original design. Peter, quoting Joel, speaks of the outpouring of the Spirit, accompanied by "wonders in the heavens above and signs on the earth below" (Acts 2:19-21), heralding the coming of the "day of the Lord." In this way, the Spirit prepares the world for God's ultimate day of judgment while confirming the message of salvation.
The Firstborn of the Resurrection
The resurrection of the dead symbolizes the renewal of all creation, as humanity was originally appointed by God to be the pinnacle of His creation. Jesus' resurrection as "the firstborn from the dead" (Col. 1:18; Rev. 1:5) was a crucial sign for the early church. If God raised Jesus from the dead by His Spirit, He will undoubtedly raise all people from the dead and restore creation, as promised. Believers are assured that we will be "conformed to the image of His Son" so that Christ may be "the firstborn among many brothers" (Rom. 8:29). This transformation is described by Paul: "We await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like His glorious body, by the power that enables Him even to subject all things to Himself" (Phil. 3:20-21). As adopted sons (Rom. 8:15; Gal. 4:5), we too will be raised from the dead by the same Spirit that raised Christ, the firstborn, from the dead.
The apostles understood Jesus' resurrection as the "firstfruits" (1 Cor. 15:20, 23) of the final resurrection harvest (Matt. 13:39; Mark 4:29). Just as worshipers in the Old Testament offered the firstfruits of their flocks and crops to the Lord (Deut. 18:4; 26:2; Neh. 10:35-37), Jesus was offered and raised as the firstfruits ahead of the final resurrection. Paul explains, "Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. Jesus is often compared to Adam. In the beginning, Adam, who was miraculously created by God, brought death into the world through sin, resulting in the loss of life. In contrast, Jesus, who also had miraculous origins, died but was raised to life, symbolizing the new beginning that is to come. While Adam's death marked the entrance of death into the world, Jesus' resurrection points to the restoration of life and the promise of renewal for all creation. The resurrection of Jesus being a stark contrast to the death of Adam. But the resurrection will occur each in his own order: Christ the firstfruits, then at his coming those who belong to Christ" (1 Cor. 15:20-23).
Another testament to this future life promised through the Holy Spirit is how the spirit is described as being like a dove (Matthew 3:16) during the baptism of Jesus. The dove symbolizes peace, purity, and gentleness. The dove is also seen in Genesis 8:11 when Noah sends out a dove from the ark to find dry land, symbolizing peace and the renewal of life after the flood.
Rather than reinterpret or spiritualize the Jewish apocalyptic framework, the focus on Christ's individual resurrection confirms and strengthens the eschatological hope. Because Christ has been raised, we have the assurance of the general resurrection, meaning our faith is not "futile" (1 Cor. 15:17). The day of the Lord will truly come, and the dead will be raised. This truth impacts our daily lives, challenging the relentless thought that things will always remain the same, as mortality wears down the human spirit.
Because Jesus alone was "made alive by the Spirit" (1 Peter 3:18), He is uniquely recognized as having divine approval. Paul reasoned with the Athenians that God has "fixed a day on which He will judge the world in righteousness by a man whom He has appointed," and God has assured this by raising Jesus from the dead (Acts 17:31). Unlike all other descendants of Adam, who returned to the dust, Jesus' resurrection demonstrated that He alone is righteous and has divine approval. Therefore, only the "Righteous One" (Isa. 24:16; 53:11; Acts 3:14; 7:52; 22:14) is qualified to judge the unrighteous. How much more impactful is this reality when we understand that we will be judged by the very one who lived among us and experienced firsthand the struggles of human life? Paul further emphasizes this by stating that Jesus is "the firstborn from the dead, that in everything He might be preeminent" (Col. 1:18), while John affirms Him as "the firstborn from the dead, and the ruler of kings on earth" (Rev. 1:5).
The bodily resurrection of Jesus was central to the apostolic witness (Acts 2:24, 32; 3:15, 26; 4:10; 5:30; 10:40; 13:30, 33-35; 17:3, 31; 23:6; 24:21; 25:19; 26:8, 23). It played a vital role in the early church, as Jesus' resurrection confirmed the apocalyptic nature of divine revelation. Differing opinions about the future (such as those of the Sadducees, Zealots, Essenes, or Gnostics) were silenced in light of Jesus' resurrection and His promised return. The early church anchored its apocalyptic understanding of Scripture in Jesus' resurrection and the outpouring of the Holy Spirit. Through Jesus' resurrection, the hope of Scripture became "a living hope" (1 Peter 1:3), as a son of Adam had indeed risen from the grave. Thus, "we have the prophetic word more fully confirmed" (2 Peter 1:19). We are assured that Jesus will return, and we will "attain the resurrection from the dead" (Phil. 3:11). Therefore, we "press on toward the goal for the prize of the high calling of God in Christ Jesus" (Phil. 3:14).
The Deposit of the Resurrection
Just as Jesus is the firstfruits of the resurrection to come, God has also given believers "the firstfruits of the Spirit" (Rom. 8:23)—an initial gift of the Holy Spirit, who will raise us from the dead on the day of Christ Jesus. The Holy Spirit is described as a "deposit" or "down payment" (Gk. arrabōn), guaranteeing our future resurrection (2 Cor. 1:22; 5:5; Eph. 1:14). Pentecost (Acts 2) was understood as "the first installment" of the resurrection to come, much like a payment that obligates further fulfillment. In the same way, all the gifts of the Spirit serve as an "assurance of salvation." Paul confirms this by stating, "The testimony concerning Christ was confirmed in you, so that you are not lacking in any gift, eagerly awaiting the revelation of our Lord Jesus Christ, who will confirm you to the end, blameless in the day of our Lord" (1 Cor. 1:6-8).
The Holy Spirit confirms the gospel, strengthening believers' faith in the cross until the day of salvation. The early Jewish Christians recognized that the Gentiles would also inherit the resurrection, apart from circumcision, because "God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us" (Acts 15:8; cf. Acts 10:45; 11:17). Conversely, the absence of the Holy Spirit assures future condemnation, as "Anyone who does not have the Spirit of Christ does not belong to him" (Rom. 8:9). Unbelievers become "scoffers, following their own passions" (Jude 18), because they are "worldly people, devoid of the Spirit" (v. 19). In contrast, the Spirit leads believers to focus on Jesus' return and the hope of eternal life (cf. John 16:13; 2 Peter 1:19-21; 1 John 2:25-27).
We are "sealed with the promised Holy Spirit, who is the guarantee [Gk. arrabōn] of our inheritance until we acquire possession of it" (Eph. 1:14). This seal represents God's assurance of our future resurrection, as He has "put his seal on us and given us the Spirit in our hearts as a down payment" (2 Cor. 1:22). In 2 Corinthians 5:1-5, Paul explains the relationship between our current earthly body, the Holy Spirit, and our future resurrected body. He describes our earthly body as a "tent" that will eventually be destroyed, but we have the hope of a "building from God, a house not made with hands, eternal in the heavens." In this life, we groan under the burdens of mortality, longing to be further clothed with a body that will be "swallowed up by life." This promise is secured by God, who "has given us the Spirit as a guarantee" (Gk. arrabōn).
The resurrected body is described as a "spiritual body" (1 Cor. 15:44), meaning a new body animated by the Spirit of God. In this transformed state, we will be "like angels... being sons of the resurrection" (Luke 20:36). This spiritual body refers not to a destiny in heaven but to a body with a heavenly origin and quality. Just as the Messiah will reign on earth in heavenly glory (cf. Isa. 4:2; 11:10; Matt. 19:28; 25:31), we too will receive bodies that radiate with heavenly glory, each differing in splendor, "as star differs from star in glory" (1 Cor. 15:41).
The Gifts of the Resurrection
All the gifts of the Spirit, as described in 1 Corinthians 12:7-11, serve as a deposit and assurance meant for "the edification of the church" (1 Cor. 14:12, NASB). The "utterance of wisdom" and "utterance of knowledge" (1 Cor. 12:8) signify the future when humanity will no longer walk in foolishness and folly but will be freed from the darkness of depraved understanding and reason, as referenced in Psalm 14:1-3 and Isaiah 11:1-4; 32:1-6. The gifts of "faith," "healing," and "the working of miracles" (1 Cor. 12:9-10) point forward to the boldness and courage that believers will have when they see God face to face. At that time, the fear, insecurity, and despair brought by mortality will vanish. This mirrors the apostolic church’s prayer for boldness in Acts 4:29-30, asking God to empower them to speak His word with boldness as He performed healings and signs through Jesus’ name. After this prayer, they were filled with the Holy Spirit and continued to speak with boldness (Acts 4:31). As Paul notes in 2 Corinthians 3:12, "Since we have such a hope, we are very bold." The gifts of "prophecy" and the "distinguishing of spirits" (1 Cor. 12:10, NASB) anticipate the day when God will judge all things, separating the righteous from the wicked, as foretold in Malachi 3:18, Matthew 13:30, and Revelation 21:6-8. On that day, deception will cease—wolves in sheep’s clothing (Matt. 7:15; Acts 20:29) and demons masquerading as angels of light (2 Cor. 11:14; Gal. 1:8) will be fully exposed by the light of God’s judgment.
The gifts of "various kinds of tongues" and "the interpretation of tongues" (1 Cor. 12:10; cf. Acts 2:4) point to a future time when human pride and the division of languages will be no more (cf. Isa. 2:3; Rev. 21:24-27). Ironically, in modern times, the gift of tongues has become a source of pride and contention, likely due to the absence of an eschatological perspective and a grounding in the origins of humanity's story. Just as hope and encouragement of faith will no longer be needed in the age to come (cf. Rom. 8:24-26), so too will the gifts of the Holy Spirit "cease" and "pass away" (1 Cor. 13:8). These gifts will reach their fulfillment at the resurrection—when "the perfect comes, the partial will pass away" (1 Cor. 13:10). They are considered by God as "childish ways" (v. 11), which will be put aside when the immaturity of this present age ends. The gifts of the Spirit serve as temporary aids, helping to strengthen faith and hope until the end (cf. 1 Cor. 1:8; Jude 20-21). In this way, the Holy Spirit is referred to as the "Helper" (John 14:16, 26; 15:26; 16:7; cf. 1 John 2:1), assisting the saints in their pursuit of eternal life. The Spirit also guards believers, as Peter writes, describing the eternal inheritance "kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time" (1 Peter 1:4-5). We are "kept" and "guarded" (John 17:12) from the evil one in this age, for "he who was born of God protects him" (1 John 5:18). We are not left "as orphans" (John 14:18), for Jesus is with us until the end of the age (Matt. 28:20), and the Holy Spirit intercedes for us while we wait in hope for future glory (Rom. 8:25-27). Thus, Jude's exhortation and benediction remind us to build ourselves up in faith, pray in the Holy Spirit, and keep ourselves in God's love, awaiting the mercy of Jesus Christ that leads to eternal life (Jude 20-25). Finally, all glory, majesty, dominion, and authority are ascribed to God forever and ever. Amen.
The Language of the Resurrection
Just as the Spirit of God is the agent and sustainer of creation, so too is the Spirit the one who inspires the word of God, which lays out the hope for a restored creation. The Scriptures progressively unfold a series of interconnected themes that work together within God's divine testimony. Specifically, the themes of life, salvation, blessing, and glory are woven together, building toward their ultimate fulfillment on the day of the Lord and in the age to come. These themes, revealed throughout Scripture, point to the future consummation of God's plan for creation, when all things will be made new (cf. Isa. 65:17; Rev. 21:1-5), and His people will share in eternal life, salvation, and glory (cf. Rom. 8:18-23; 2 Tim. 2:10).
The Life of the Resurrection
The Scriptures, within an apocalyptic framework, develop a theology of life brought to fruition by the Spirit of God. In the beginning, God's spoken word created "every living thing" (Gen. 1:28), and it was "the breath of life" that transformed Adam into "a living creature" (Gen. 2:7). The "tree of life" (Gen. 2:9) symbolized perpetual regeneration, and when Adam was deprived of this tree, death became inevitable. This is evident in God's declaration when expelling Adam from the garden: "lest he reach out his hand and take also of the tree of life and eat, and live forever" (Gen. 3:22). This vision of eternal life is recapitulated in the end times through the "book of life" (Rev. 20:15; 21:27), the "water of life" (Rev. 21:6; 22:1), and the restored "tree of life" (Rev. 22:2, 14, 19), which is now for the "healing of the nations" (Rev. 22:2). The curse of futility and death on the earth will be lifted (Rev. 22:3; cf. Rom. 8:20), and the saints will "reign forever and ever" (Rev. 22:5). Thus, the Scriptures offer a comprehensive vision of "everlasting life" (Dan. 12:2), established in the beginning and fully realized in the end.
Much like the themes of the day of the Lord, restored creation, and Gehenna, the theology of life that culminates in the resurrection of the dead is progressively revealed throughout Scripture. Though, in this age, all the dead are condemned to Sheol or Hades (cf. Ps. 89:48; Eccl. 9:10), God holds authority over both death and Sheol, as seen in 1 Samuel 2:6, "The LORD kills and brings to life; he brings down to Sheol and raises up" (cf. Rev. 1:18). This divine power over death is evident not only in the cases of Enoch and Elijah, who were taken alive (cf. Gen. 5:24; 2 Kings 2:11), but also in the judgment upon Korah and his followers, who "went down alive into Sheol" (Num. 16:33; cf. Ps. 55:15). Death and Sheol lie exposed before the Lord (Prov. 15:11; cf. Ps. 139:8; Amos 9:2), and only He grants deliverance from Sheol, as David foresaw, "You will not abandon my soul to Sheol" (Ps. 16:10), and praised, "You have brought up my soul from Sheol; you restored me to life" (Ps. 30:3; cf. Ps. 56:13; 86:12-13). It is the Lord alone "who redeems your life from the pit" (Ps. 103:4) and questions, "Shall I ransom them from the power of Sheol? Shall I redeem them from Death?" (Hos. 13:14). Indeed, only God can ransom a soul so that one might "live on forever and never see the pit" (Ps. 49:9), as the psalmist declares, "God will ransom my soul from the power of Sheol" (Ps. 49:15). In this way, the righteous will be raised and delivered from the realm of the dead, restored to "the land of the living" (Job 28:13; Ps. 27:13; Isa. 53:8; Ezek. 26:20), where the psalmist proclaims, "You have delivered my soul from death... I will walk before the LORD in the land of the living" (Ps. 116:8-9).
The theological framework of resurrection is rooted in the biblical theme of deliverance from Sheol, the realm of the dead. This theme is developed throughout scripture, as seen in Revelation, where "Death and Hades gave up the dead who were in them, and they were judged" (Revelation 20:13). This concept is echoed in the Old Testament, with Isaiah prophesying, "Your dead shall live; their bodies shall rise... The earth will give birth to the dead" (Isaiah 26:19), and Ezekiel declaring, "Behold, I will open your graves and raise you from your graves, O my people" (Ezekiel 37:12). Daniel further contributes to this theology by stating, "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:2). The consistent biblical theme of resurrection points to God's act of raising the dead from Sheol to live eternally on a restored, Edenic earth.
In this light, the New Testament places a strong emphasis on the pursuit of "eternal life," with numerous references throughout its writings (e.g., Matthew 19:16, 29; John 3:15-16; Romans 6:22-23; 1 Timothy 1:16). This concept of eternal life became central to the apostolic church, considered the ultimate "prize" associated with the coming day of God and the restoration of all things (1 Corinthians 9:24; Philippians 3:14). As language evolved, eternal life was often referred to simply as "life," as seen in Jesus' teachings: "It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire" (Mark 9:43). Similarly, in Matthew 7:14, "The gate is narrow and the way is hard that leads to life," indicating that eternal life was the understood goal of Jesus' message. Jesus' own declarations, such as "I am the bread of life" (John 6:35) and "I am the resurrection and the life" (John 11:25), further reinforce that belief in Him leads to eternal life, especially in the context of "the resurrection on the last day" (John 11:24). Thus, the hope of resurrection and eternal life forms the backbone of Christian theology, grounded in the deliverance from Sheol and culminating in the restoration of all things.
Jesus is recognized as "the Author of life" (Acts 3:15), as God has given Him the power to have life within Himself (John 5:26). This life is shared with believers, for as Paul writes, "We will also live with him" (Romans 6:8; 2 Timothy 2:11). Through belief in Jesus, we "have life in his name" (John 20:31), which is described as "the life of God" (Ephesians 4:18) and "the life to come" (1 Timothy 4:8). This life is further identified as "the gracious gift of life" (1 Peter 3:7) and "the promise of life" (2 Timothy 1:1), to which believers hold fast through "the word of life" (Philippians 2:16), with the expectation that they will "reign in life" (Romans 5:17). This future life is the hope of "life from the dead" (Romans 11:15), bringing "life and immortality" (2 Timothy 1:10) as mortality is "swallowed up by life" (2 Corinthians 5:4, cf. 1 Corinthians 15:54). Believers are thus equipped with "all things that pertain to life" (2 Peter 1:3) as they seek to "take hold of the eternal life" (1 Timothy 6:12), a central hope of the early church.
This apocalyptic understanding of life was focused on the return of Christ, the day of the Lord, and the resurrection of the dead. The early church did not believe that the resurrection and eternal life had already begun. On the contrary, those who claimed "the resurrection has already happened" (2 Timothy 2:18) were seen as undermining the faith, for "Who hopes for what he sees?" (Romans 8:24). This false belief reflects a Gnostic reinterpretation of the Holy Spirit's gift, which misinterpreted individual experiences as representing the entirety of redemptive history, thus distorting its true apocalyptic, two-age nature (cf. 1 Corinthians 15:12; 2 Thessalonians 2:2). While signs, wonders, and healings were seen as indications of the coming resurrection, no one confused them with the actual resurrection. Though paralytics were healed (Luke 5:25; Acts 3:7) and even the dead were raised (John 11:44; Acts 20:9-12), these individuals were still "destined to die once, and after that to face judgment" (Hebrews 9:27). Thus, life and death in this present age point to the future resurrection life and the second death of Gehenna in the age to come, which are the ultimate outcomes of the life and death established by creation and the fall.
The apocalyptic framework of history, with its focus on the hope of eternal life, provides the practical means by which the sting of death is overcome (1 Corinthians 15:55-57). Believers hold on to the promise of "a better and enduring possession" (Hebrews 10:34), allowing them to willingly forsake this present life in order to "attain to that age and to the resurrection from the dead" (Luke 20:35). This hope empowers Christians to face suffering, persecution, and even martyrdom, as they "love not their lives unto death" (Revelation 12:11). Such a perspective on life and death is essential to discipleship, as Jesus taught: "If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it" (Luke 9:23-24, cf. Matthew 10:39; John 12:25). Without this willingness to forsake one's life for the sake of Christ, one cannot truly follow Him.
The Salvation of the Resurrection
Divine salvation is revealed progressively in an apocalyptic manner throughout Scripture. The term "salvation" fundamentally means "deliverance from factors which constrain and confine," and while it finds temporary applications (e.g., Exodus 14:13; Judges 3:9; 1 Chronicles 14:11), salvation is ultimately about liberation from the bondage of sin and death.
Mortality was introduced by God as a consequence of Adam and Eve's sin, as declared, "For you are dust, and to dust you shall return" (Genesis 3:19). Death and its consequences stem from divine condemnation due to human sin (Romans 5:12-18; 1 Corinthians 15:21-22). Just as God is responsible for bringing mortality into the world, He will also be the one to remove it, as Revelation proclaims: "Death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. And he who was seated on the throne said, 'Behold, I am making all things new'" (Revelation 21:4-5).
This understanding is consistent with the idea that "creation was subjected to futility" (Romans 8:20) by God's design to humble humanity. Mortality is seen as a type of captivity (Romans 7:23), from which only God can provide deliverance. Humanity is described as being "prisoners of sin" (Galatians 3:22, NLT) and "slaves to sin" (Romans 6:16, 20, NIV; cf. John 8:34), spiritually dead in trespasses (Ephesians 2:5) and "under sin" (Romans 3:9; 7:14). This captivity is part of God's design, "for God has consigned all to disobedience, that he may have mercy on all" (Romans 11:32).
However, human pride resists this reality, crying out, "We are bound by nothing! We have no limits! We are free!" Yet this very defiance is the sin that leads to condemnation on the last day. Rather than humbling ourselves before God and saying, "God, be merciful to me, a sinner!" (Luke 18:13), many harden their hearts to both their sinfulness and the coming judgment of God. In the end, those who do not recognize their need for salvation will not be saved.
Since sin and death are humanity's greatest forms of captivity, salvation is inherently tied to the concept of resurrection. As Paul explains:
"The creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God... We ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved" (Romans 8:20-24).
Here, the Holy Spirit is given as a guarantee of our future liberation, helping us as we await the resurrection. The Spirit intercedes for us according to the hope of our salvation and resurrection, as Paul continues, "But if we hope for what we do not see, we wait for it with patience. Likewise, the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God" (Romans 8:25-27).
The Spirit's intercession occurs in the context of the "futility" and "bondage" of mortality in this present life (Romans 8:20-21). Mortality's "weakness" (Greek: astheneia, meaning the experience of limitation and debilitating illness) is mitigated by the Spirit as we wait for the resurrection, likened to being in the womb of this age, awaiting our birth into the next. Therefore, Paul concludes:
"We know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers" (Romans 8:28-29).
This underscores that God's ultimate purpose is to conform us to the image of Christ, with resurrection as the culmination of our salvation.
The activity of the Spirit in this present age is designed to help us in the weakness of our mortality until the return of the Messiah, at which point the Spirit will liberate us from the "body of death" (Romans 7:23-25). God is using our current struggles with mortality for our ultimate good, preparing us for our resurrection when we will be conformed to the image of His Son (Romans 8:28-29) and share "in a resurrection like His" (Romans 6:5).
Our battle with mortality, alongside the intercession of the Spirit, reveals the workings of faith. The captivity of mortality in this age is meant to drive us toward dependence on God, the only one who can deliver us to immortality. God performs smaller acts of deliverance throughout our lives to build our belief in the ultimate deliverance to come. At the same time, He allows (and sometimes orchestrates, as seen in Deuteronomy 4:27, Daniel 11:33, Luke 22:31, and 2 Corinthians 12:7) small captivities to make us face our larger captivity to sin and death. This leads us to cry out to God through the groaning of the Spirit within us, creating a continuous cycle of reliance and hope. All these experiences are worked out by God for our good in the age to come, where our temporary captivities and deliverances point back to their original cause and forward to their eschatological fulfillment.
In the New Testament's apocalyptic framework, salvation is understood to involve a new heavens and new earth, with a resurrection of both the righteous and the wicked, initiated on the day of the Lord. As Hebrews states, "[Christ] will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him" (Hebrews 9:28, CSB). This salvation is described as "ready to be revealed in the last time" (1 Peter 1:5) and is reserved for "those who are to inherit salvation" (Hebrews 1:14). Jesus, as the first to rise from the dead, is called "the pioneer of their salvation" (Hebrews 2:10, NRSV), and through His resurrection, He became "the source of eternal salvation to all who obey him" (Hebrews 5:9).
The righteous will "obtain the salvation that is in Christ Jesus with eternal glory" (2 Timothy 2:10, cf. 1 Thessalonians 5:9), for "there is salvation in no one else" (Acts 4:12). God sent His Son, not to condemn the world, but so that "the world might be saved through him" (John 3:17). This salvation is assured for those declared righteous by His blood, and "we will be saved through him from wrath" (Romans 5:9, CSB). It is "the word of truth, the gospel of your salvation" (Ephesians 1:13), but it requires perseverance, as "the one who endures to the end will be saved" (Matthew 10:22; 24:13). Believers are encouraged not to "draw back and be destroyed, but [to have] faith and be saved" (Hebrews 10:39, CSB). With this, we rejoice, for "salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand" (Romans 13:11-12).
The Blessing of the Resurrection
The Scriptures present divine blessing within an apocalyptic framework, beginning with the creation narrative where God blessed all living creatures: "And God blessed them, saying, 'Be fruitful and multiply'" (Genesis 1:22). This divine blessing extends to the new heavens and new earth, as seen in Revelation: "Blessed are those who wash their robes, so that they may have the right to the tree of life" (Revelation 22:14). In contrast, divine cursing also appears early in Scripture (Genesis 3:14, 17) to frustrate creation (Romans 8:20) and bring about repentance (cf. Psalm 73:3-17; Hosea 5:14-15; Revelation 9:20-21). This cursing culminates in the final judgment of the wicked: "Depart from me, you cursed, into the eternal fire" (Matthew 25:41), while God's blessing reaches its fulfillment in the resurrection: "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34).
Within the scope of divine sovereignty, blessing and cursing reflect God's favor or disfavor, similar to governance. God showed favor to Adam and Eve, granting them dominion over the earth by blessing them (Genesis 1:26-28). In the same way, the righteous will be blessed in the age to come, inheriting the kingdom on the new earth (cf. Matthew 19:28; Luke 22:30; Revelation 22:5). Temporal blessings and curses serve as reflections of their eschatological fulfillment, as outlined in passages such as Deuteronomy 28, Proverbs 12:2, and Revelation 2:20-23. As Psalm 37:22 states, "For those blessed by the LORD shall inherit the land, but those cursed by him shall be cut off."
This concept also plays a central role in the covenants, such as those in Genesis 12:1-3, Deuteronomy 27-28, and 2 Samuel 7:11-16, which find their ultimate fulfillment in an apocalyptic end. The New Testament connects divine blessing with "our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ" (Titus 2:13). James encourages perseverance, noting, "Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life" (James 1:12). Similarly, Jesus promises blessing to the faithful: "You will be blessed... for you will be repaid at the resurrection of the righteous" (Luke 14:14, CSB). The Beatitudes also carry eschatological significance, such as "Blessed are the meek, for they shall inherit the earth" (Matthew 5:5). Furthermore, Revelation speaks of martyrs and those invited to the marriage supper of the Lamb as blessed (Revelation 14:13; 19:9).
The Glory of the Resurrection
In relation to eternal life, salvation, and divine blessing, the Scriptures also focus on the theme of divine glory. God is described as "the God of glory" (Psalm 29:3; Acts 7:2), "the king of glory" (Psalm 24:7, 10), "the Lord of glory" (1 Corinthians 2:8; James 2:1), and "the Majestic Glory" (2 Peter 1:17). The concept of "the glory of God" (Psalm 19:1; 106:20; John 11:4; Acts 7:55; Romans 3:23; 2 Corinthians 4:6; Revelation 21:23) is woven throughout Scripture, raising questions about its ultimate context, purpose, and manifestation.
Because God is inherently glorious, everything He does reflects that glory. Creation itself, with humanity at its peak, was made in divine glory. Psalm 8 marvels at God's majestic name and the glory displayed in the heavens: "What is man that you are mindful of him, and the son of man that you care for him? You have made him a little lower than the heavenly beings and crowned him with glory and honor" (Psalm 8:1-5). As creation was clothed in glory at the beginning, so it will once again radiate God's glory at the end. This future glory is vividly portrayed in the book of Revelation, where John describes the New Jerusalem:
"Having the glory of God, its radiance like a most rare jewel... And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb" (Revelation 21:10-11, 23).
In this ultimate state, the nations will walk by its light, and the kings of the earth will bring their glory into it, for the gates will never close, and there will be no night (Revelation 21:23-25). This shows the culmination of God's glory being fully expressed and shared with His creation in the new heavens and new earth.
Within the apocalyptic framework of Scripture, temporal revelations of divine glory, such as those witnessed in Exodus (Exodus 24:16; 33:22) and Numbers (Numbers 14:10), serve as prophetic foreshadows of the time when "all the earth shall be filled with the glory of the LORD" (Numbers 14:21). The filling of the tabernacle with God's glory (Exodus 40:34) and later the temple (1 Kings 8:11; 2 Chronicles 5:14) point toward the future messianic temple, which will also be filled with divine glory (Ezekiel 43:2-7; Haggai 2:7-9; Malachi 3:1-2). This culmination will occur when "the glory of the LORD shall be revealed, and all flesh shall see it together" (Isaiah 40:5).
The Psalms and the Prophets echo this anticipation of God's glory being fully revealed. As the psalmist proclaims, "The nations will fear the name of the LORD, and all the kings of the earth your glory, for the LORD will rebuild Zion; he will appear in his glory" (Psalm 102:15-16, CSB). This is followed by prayers like, "Be exalted, O God, above the heavens! Let your glory be over all the earth!" (Psalm 57:11; cf. Psalm 108:5). Psalm 72 concludes with a similar plea: "Blessed be the LORD, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory!" (Psalm 72:18-19).
The prophets further clarify this eschatological vision of divine glory. The messianic "son of man" (Daniel 7:13) will be "given dominion and glory and a kingdom" (Daniel 7:14), and "the LORD Almighty will reign on Mount Zion and in Jerusalem, and before its elders—with great glory" (Isaiah 24:23, NIV). On that day, "the branch of the LORD shall be beautiful and glorious" (Isaiah 4:2), and the nations will revere God's glory from the rising of the sun (Isaiah 59:19, NIV). The root of Jesse will stand as a banner for the peoples, and "his resting place will be glorious" (Isaiah 11:10, CSB). When the glory of God rises upon Jerusalem (Isaiah 60:1-3), the nations will be drawn to it (Isaiah 35:2; 62:2; 66:18), fulfilling the prophecy that "the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea" (Habakkuk 2:14).
Because the Lord dwells in heavenly glory (Psalm 26:8; 63:2), the day of the Lord will involve the heavens being opened and God descending in His divine glory. This is captured in Isaiah’s prayer: "Oh that you would rend the heavens and come down, that the mountains might quake at your presence... that the nations might tremble at your presence!" (Isaiah 64:1-2). Similarly, David prayed, "Bow your heavens, O LORD, and come down! Touch the mountains so that they smoke!" (Psalm 144:5; cf. Psalm 18:9). In this way, God's glory will be revealed, and the darkness of humanity will be exposed.
This apocalyptic vision of divine glory is a recurring theme in the New Testament. For example, when Nathanael declared Jesus the "King of Israel" (John 1:49), Jesus responded, "You will see heaven opened, and the angels of God ascending and descending on the Son of Man" (John 1:51). Angels, understood as divine messengers (Psalm 91:11; 103:20-21; Acts 7:53; Galatians 3:19; Hebrews 1:14), will mediate the glory of God in the age to come. The opening of the heavens during key events in Jesus' life—His baptism (Matthew 3:16), the Transfiguration (Matthew 17:5), and Stephen’s stoning (Acts 7:56)—would have been seen apocalyptically as glimpses of the coming day of the Lord. Revelation 19:11 reflects this vision: "Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war."
Though the heavens are currently "closed," they will be opened in the age to come, and the glory of God will expose and overcome the darkness of humanity. Historical revelations of God's glory point forward to their eschatological conclusion, which aligns with their introduction in the beginning. The gift of the Spirit and the glory it brings (2 Corinthians 3:17-18; 4:4-7) offers us a faint glimpse of this coming glory, "as in a mirror dimly" (1 Corinthians 13:12), giving us a foretaste of the age to come.
As German scholar Klaus Koch observed, the term "glory" became a "catch-word" during Second Temple Judaism, encapsulating the entirety of apocalyptic expectations. This eschatological focus is clearly seen in the New Testament, particularly in Jesus' descriptions of the day of God and the age to come. Jesus foretells, "When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne" (Matthew 25:31; cf. 13:43; 19:28). His disciples, misunderstanding the nature of this glory, asked, "Grant us to sit, one at your right hand and one at your left, in your glory" (Mark 10:37). However, they did not yet grasp that "the Messiah should suffer these things and then enter into his glory" (Luke 24:26, NRSV). Nevertheless, the nations will see "the Son of Man coming on the clouds of heaven with power and great glory" (Matthew 24:30), for "the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done" (Matthew 16:27; cf. Luke 9:26).
This understanding of divine glory is carried throughout the Epistles. Although "all have sinned and fall short of the glory of God" (Romans 3:23), those justified by faith in Christ's sacrificial death will be presented blameless "before the presence of his glory with great joy" (Jude 24). Believers will "obtain the salvation that is in Christ Jesus with eternal glory" (2 Timothy 2:10), for they have been called "to his eternal glory in Christ" (1 Peter 5:10), into "his own kingdom and glory" (1 Thessalonians 2:12). This glory is "the hope of His calling... the riches of the glory of His inheritance in the saints" (Ephesians 1:18, NASB), for on that day, Christ will come "to be glorified in his saints, and to be marveled at among all who have believed" (2 Thessalonians 1:10). This collective vision of divine glory reveals its ultimate eschatological fulfillment, both in Christ and in His people.
Though our present bodies are "sown in dishonor," they will one day be "raised in glory" (1 Corinthians 15:43), for Jesus "will transform our lowly body to be like his glorious body" (Philippians 3:21). When Christ, who is our life, appears, "then you also will appear with him in glory" (Colossians 3:4). In the meantime, our "light momentary affliction is preparing for us an eternal weight of glory beyond all comparison" (2 Corinthians 4:17). If we "share Christ's sufferings," we will also "rejoice and be glad when his glory is revealed" (1 Peter 4:13), and "when the chief Shepherd appears, you will receive the unfading crown of glory" (1 Peter 5:4). Indeed, the sufferings of this present time "are not worth comparing with the glory that is to be revealed to us" (Romans 8:18)—"the freedom of the glory of the children of God" (Romans 8:21).
All references to divine glory as eschatological and apocalyptic are consistent with their historical context. Humanity was originally created in divine glory, and on the last day, the heavens will open, and the righteous will be raised to life by the Spirit, clothed in bodies of glory, and blessed once again by the Creator. This glory is the ultimate prize that the righteous now seek (cf. 1 Corinthians 9:22-25; Philippians 3:11-14)—the blessing of eternal life in divine glory, which is "our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ" (Titus 2:13). Thus, the hope of sharing in God’s eternal glory forms the foundation of Christian eschatology and is the ultimate promise of resurrection and transformation for the faithful.
The Cruciform Apocalyptic Testimony of the Spirit
Assuming an apocalyptic approach to redemptive history, the apostles believed that Jesus of Nazareth was sent by God and crucified according to divine foreknowledge (Acts 2:23; 3:18; 4:28). After being raised by the Holy Spirit (Romans 8:11; 1 Corinthians 6:14), Jesus taught about the kingdom of God for forty days before His ascension into heaven (Acts 1:3-9). Paul recounts this in 1 Corinthians 15:3-8, emphasizing that the sacrificial understanding of the cross—"Christ died for our sins" (v. 3)—was central to Jesus' message to the apostles. Paul saw himself as "one untimely born" (v. 8) in his reception of this apostolic commissioning. The apostles' sacrificial interpretation of the cross was rooted in their unchanged Jewish apocalyptic hope of the resurrection (1 Corinthians 15:12-55).
Paul further explains in Galatians 1 that this understanding of the cross, by which humanity is justified before God, came to him directly by revelation from Jesus Christ, not from any human source: "I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ" (Galatians 1:12, NIV). He did not immediately consult with others or go to Jerusalem to meet the earlier apostles (vv. 16-17), signifying that the understanding of Jesus' death as an atoning sacrifice was not something invented by the apostles. Instead, this revelation was given directly by Jesus during His post-resurrection teachings. Thus, justification by faith, in anticipation of the day of judgment, was a core element of the apostolic message, confirmed by the outpouring of the Holy Spirit at Pentecost (Acts 2).
Paul's exhortation to the Galatians reflects this understanding of the Spirit's role in confirming the cross: "You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you: Did you receive the Spirit by the works of the law, or by believing what you heard? Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?" (Galatians 3:1-5, NIV). This reveals the apostolic belief that, since humanity naturally relies on "confidence in the flesh" (Philippians 3:3), the gift of the Holy Spirit was essential to confirming the truth of the cross and its role in justification.
The Holy Spirit was understood as a unique gift from God, given to confirm the testimony of Christ crucified in preparation for the day of the Lord. This pattern is consistently seen throughout the book of Acts and forms the foundation of the apostolic witness. Before His ascension, Jesus commissioned His disciples to be witnesses, promising them that they would be "clothed with power from on high" (Luke 24:48-49; Acts 1:8). This commission is clearly articulated by Peter when he speaks to Cornelius and his household: "He commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name" (Acts 10:42-43). The charismatic manifestations of the Spirit were secondary to this cruciform-apocalyptic message, as evidenced when "the Holy Spirit fell on all who heard the word" while Peter was speaking (Acts 10:44).
Similarly, Paul gives thanks for the Corinthian church, acknowledging, "I give thanks to my God always for you... even as the testimony about Christ was confirmed among you so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ" (1 Corinthians 1:4-8). This witness, which originated from Jesus Himself and is fundamentally represented in the New Testament epistles, became the core of "the apostles' teaching" (Acts 2:42), to which the early church devoted itself. Thus, the Spirit's role in the apostolic era was to affirm the message of Christ crucified, empower the apostles, and prepare believers for the ultimate fulfillment of God's plan in the day of the Lord.
The message of the cross, understood in the context of the coming day of the Lord, is described as "the standard of teaching" (Romans 6:17) or "the pattern of sound teaching" (2 Timothy 1:13, CSB). This message, which the apostles received directly from the risen Christ, was faithfully passed on to others. Paul instructed Timothy to "entrust [it] to faithful men who will be able to teach others also" (2 Timothy 2:2). The pattern of this teaching was confirmed by the gift of the Holy Spirit, as described in Hebrews 2: "How will we escape if we neglect such a great salvation? This salvation had its beginning when it was spoken of by the Lord and it was confirmed to us by those who heard him" (vv. 3-4, CSB). Furthermore, God testified to this salvation through "signs and wonders, various miracles, and distributions of gifts from the Holy Spirit according to his will" (Hebrews 2:4, CSB; cf. Acts 2; 1 Corinthians 12:4-11; Galatians 3:1-5). This divine confirmation through the Holy Spirit ensured the authenticity of the apostolic message and its transmission, aligning the teaching of the cross with the broader eschatological hope of the day of the Lord.
Post Apocalyptic Resurrection
With the influence of Hellenistic philosophy, the core Christian hope of the bodily resurrection by the Spirit of God was replaced by a focus on the eternal existence of the soul in an immaterial heaven. Though the language of resurrection persisted, its true meaning was undermined. Jürgen Moltmann observes that as Christianity distanced itself from its Hebrew roots and adopted Hellenistic and Roman forms, it lost its eschatological hope and surrendered its apocalyptic vision of God's future. Instead, Christianity merged with the gnostic religious ideas of late antiquity. From Justin Martyr onwards, many Church Fathers revered Plato as a "Christian before Christ" and embraced his ideals of divine transcendence and spiritual values. In this new framework, God's eternal nature overshadowed His future kingdom, heaven replaced the coming reign of God, and the Platonic belief in the soul's liberation from the body supplanted the biblical concept of resurrection. The immortality of the soul took precedence over the resurrection of the body, and the longing for another world became a substitute for transforming this one.
In this Christoplatonic framework, the biblical language surrounding resurrection was reinterpreted to fit an escapist vision. "Salvation" was viewed as deliverance from material existence into the liberating "glory" of immateriality, and eternal "life" became the ultimate blessing of release from the body, following the Greek tradition of soma sema—the idea that "the body is a tomb." Thus, the immaterial realm became synonymous with "the kingdom of heaven," "inheritance," and "destiny," as Origen argued in favor of a spiritual resurrection. He critiqued those who, lacking intellect or instruction, held a low view of bodily resurrection, asserting that the resurrected body would be spiritual, no longer subject to fleshly passions or decay, capable of existing in the heavens.
The church’s weak theology of bodily resurrection has had damaging effects throughout its history. While the notion of an immaterial heaven offers hope for an existence free from death, crying, or pain, it lacks an organic connection to this life. Since humanity was created to dwell on the earth, any hope that does not involve a restored, physical existence is difficult to comprehend or relate to. As Scripture often compares the message of the cross and the coming age to food (cf. Matthew 24:45; 1 Corinthians 3:2; Hebrews 5:12), the "heavenly destiny" gospel becomes a dry and unsatisfying hope, leaving believers spiritually malnourished and weak in their struggle against sin, death, and mortality.
Conversely, the dominionistic Constantinian hope—which promises the kingdom, glory, and eternal life now—serves as a kind of rotten theological food that intoxicates people for a season but ultimately leaves them spiritually sick and disillusioned. This distorted doctrine, propagated today as "health and wealth" theology, is a radical sickness that has plagued the church throughout its history. In the New Testament, it appeared in proto-gnostic forms (cf. 1 Timothy 6:20; 2 Timothy 2:18; 2 Thessalonians 2:2), and later took root in Constantinian Christendom, continuing to infect the church up to the present day. These two distorted hopes—escapism and dominionism—were amalgamated by Augustine and became dominant in much of church history.
In this worldview, the Holy Spirit plays no meaningful role either in the beginning (protologically) or the end (eschatologically) of redemptive history. Instead, the Spirit is relegated to a subsidiary function, used to attain either escapist or dominionistic ends. This marginalization of the Holy Spirit has contributed to the neglect of pneumatology (the study of the Holy Spirit) throughout theological history. Without the concrete historical events of creation and the resurrection to provide meaning and context, the Holy Spirit has been reduced to a "second blessing" or a "second work of grace," given only to a select spiritual elite.
In dispensationalism, the relationship between the Holy Spirit and the resurrection has often been weak. The Spirit is primarily viewed as producing prophecy, and thus plays a secondary role in redemptive history. As a result, dispensationalism has lacked a robust theology and practice of the Holy Spirit. Some within this framework have even embraced cessationism—the belief that the miraculous gifts of the Spirit ceased with the apostolic age—further diminishing the Spirit's role in the church.
Though there has been a revival of interest in the Holy Spirit in modern times, particularly with the rise of the Pentecostal and charismatic movements in the twentieth century, the essential roles of the Spirit in relation to creation and resurrection remain largely overlooked and disconnected. As the framework of inaugurationalism gained influence, many embraced it as a key to understanding the Spirit. Pentecostal theologian Gordon Fee explains that through the death and resurrection of Jesus, God has brought about eschatological salvation for the church, His new covenant people, who now live by the power of the Spirit as they await Christ's return. Salvation is considered "eschatological" because, although final salvation is yet to come, it is already a present reality through Christ and the Spirit. This salvation, "in Christ," was historically accomplished by His death and resurrection and is experientially applied to believers through the work of the Spirit, who sustains Christian life "between the times" until Christ's return (parousia).
In this view, the Spirit is seen as the evidence of realized eschatology, and the outpouring of the Spirit is not only the "powers of the age to come" (Hebrews 6:5) but is the age to come in itself. However, this approach often assumes a significant transformation of the original Jewish apocalyptic narrative. As Fee claims, "The Spirit is the evidence that the eschatological promises of Paul's Jewish heritage have been fulfilled." This viewpoint echoes Constantinian ideas and underestimates the negative implications for Jewish election and biblical theology. In addition, inaugurationalism can supplant the cross as the central standard of this age. Instead of the Spirit confirming the extension of the mercy of the cross in view of the apocalyptic judgment to come, the focus shifts to an ongoing extension of divine sovereignty through the Spirit. As a result, the cross risks being reduced to a mere mechanism for bringing about the new age of spiritual actualization, rather than serving as the normative pattern for discipleship in the church.
If Jesus truly inaugurated the new creation, where sin and the curse are overturned, then it would seem logical to prioritize efforts to depose wicked leaders, strive for total social equality, and campaign for environmental restoration, as many inaugurationalists have done. However, if our inheritance and resurrection have already begun, where is the motivation to take up our cross and endure martyrdom in this life, as Jesus called us to do (Luke 9:23; 14:27)? Why are we asked to follow in the footsteps of our Master, enduring hardship "while suffering unjustly" (1 Peter 2:21, 19)? If the new creation has already arrived, why are we called to hate our lives in this age (Luke 14:26; John 12:25) and lay down our lives as Jesus did (John 15:13; 1 John 3:16)? What is the purpose of rejoicing in persecution (Matthew 5:12; Acts 5:41) and being treated as "the scum of the earth," paraded as those condemned to die (1 Corinthians 4:9-13)?
The Scriptures are clear that we are called to love not our lives unto death (Revelation 12:11), to carry "in the body the death of Jesus" and to be "given over to death for Jesus' sake" (2 Corinthians 4:10-11). We are to "share abundantly in Christ's sufferings" (2 Corinthians 1:5) and be "united with him in a death like his" (Romans 6:5), rejoicing insofar as we share in Christ's sufferings (1 Peter 4:13), "filling up what is lacking in Christ's afflictions" (Colossians 1:24) and "becoming like him in his death" (Philippians 3:10). If the new creation is already realized, why are we exhorted to sell our possessions and give to the needy (Luke 12:33; Acts 2:45), and to joyfully accept the confiscation of our property (Hebrews 10:34)?
The call of Scripture is to soberly prepare our minds for grievous trials, setting our hope fully on the grace to be revealed at the return of Jesus Christ (1 Peter 1:6-13). If our inheritance is already inaugurated, why then should we heed Paul's radical exhortation to forsake living for this age? Paul declares, "The appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning... for the present form of this world is passing away" (1 Corinthians 7:29-31). If the kingdom has already come in full, why should we still live in anticipation of the age to come and radically reorient our lives for the sake of Christ? This tension between suffering in this age and the hope of the future resurrection underscores the call to follow Jesus even in His death, as the fullness of God's kingdom is yet to be revealed.
All of this reflects the cruciform response to the apocalyptic day of the Lord. If we do not embrace the cross in this age, we are regarded by God as "illegitimate children" (Hebrews 12:8), and Jesus warns that we will be "disowned" before the Father on the last day (Matthew 10:33). However, if we serve and follow our Lord now (John 12:26), we will be fellow heirs with Him in the age to come, "provided we suffer with him in order that we may also be glorified with him" (Romans 8:17).
In this context, inaugurationalism can be seen as an insidious denial of the cross—a faithless disowning of Christ crucified—which ultimately leaves the church unprepared for its time of suffering. On the other hand, a cruciform understanding of God within the unchanged Jewish apocalyptic worldview gives purpose to the presence of the Holy Spirit in this age. It equips the church to "rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed" (1 Peter 4:13). This cruciform perspective enables believers to endure hardship and remain faithful, knowing that suffering with Christ leads to future glorification.
In conclusion, the breath of God, His Spirit, and His Word are inseparably linked in the creation, sustenance, and renewal of life. The Spirit of God breathed life into creation at the beginning and continues to sustain it, pointing toward the ultimate renewal and resurrection at the end of the age. As we reflect on these truths, we are reminded that just as God breathed life into Adam, He will breathe life into the righteous at the resurrection, bringing His creation to its final consummation in the new heavens and new earth. The Spirit is our guarantee of this future hope, guiding us as we await the full manifestation of God's kingdom.