in preference to having it forced from Him, was evidently not accomplished. I affirm, then, that, according to the Scriptures,

Jesus Christ truly laid down, or relinquished, the life of His earthly body, and as truly took up again, or resumed, the life of that same body. Not, however, that He had not celestial life also. See chap. xxxv.

The Greek noun aлαgn= aparche, usually rendered "first-fruits," may be properly so rendered when used in relation to sacrifices; yet when so used, the word is more commonly put in the plural number, aparchai. In the New Testament, however, it is always singular, as aparche, and has the simple sense of sample or specimen. Thus the text which speaks of Christ as having "risen from the dead, and become the first-fruits of those that slept," is rightly, "Christ has been raised from among the dead, a sample of those having slept." 1 Cor. xv. 20.

In accordance with the foregoing remarks is the following definition:

The resurrection of a deceased person from the dead, whether, as in the case of Jesus, to an immortal state, or, as in all other cases, to mere mortal life, is, specifically, his being put in possession of an organization differing in such manner from the organizations of others who have died, as that his presence is naturally perceptible by means of the physical senses. This state of things has existed in a few instances, and has been brought about by the riser's being invested or (, in the case of Jesus,) superinvested with an earthly body, always the one previously inhabited. The subject having thus emerged, so to speak, -from the state of invisibility common to those who have died, is therefore very naturally

represented as having come out or arisen from among the dead.

N. B. In the original of the phrase "from the dead," when such phrase is not connected with a verb of motion, the preposition ek sometimes seems to mark a selection from among either the physically or the morally dead having relation to excellence, and so to import either "of" or "among." Thus Col. i. 18, and Rom. vi. 13, may import "the first-born [or Chief One'] of the dead; and "those who are alive among the

dead."

THE bodily organization or organism proper to the future life, the Apostle Paul denominates "a spiritual body," in contradistinction from the organism proper to the present life, which the Common Version makes him call " a natural body."

We are told in Genesis, that Adam, being formed “of the dust of the ground," and having received from his Maker "the breath of life," "became a living [or animate] soul," which, in that place, is the same as to say a living creature or animal, since the description there given has manifest reference to man's physical structure. Referring to that account, the apostle tells us that Adam "was made a living soul," but that Christ has become "a quickening spirit." He uses the text from Genesis to illustrate, in part, the fact which himself sets forth, that there are two kinds of human bodies, the one kind proper to this mode of being, the other, to the hereafter life.

"So.... is the resurrection of the dead. ..... It is sown a natural [or animal] body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit..... The first man is [or was] of the earth, earthy; the second man is the Lord from heaven.... And as we have borne the image of the earthy, we shall also bear the image of the heavenly." 1 Cor. xv.

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In the above quoted passage, the adjectives rendered "natural" and "spiritual," are derived, respectively, from the words rendered "soul" and spirit"—psuchikos, from psuche in the sense of living creature or animal, and pneumatikos, from pneuma in the sense of spirit or spiritual being. Christ, the heavenly or celestial man, being styled a quickening, enlivening, or vivifying spirit, it is entirely proper that the resurrectional body should be styled a spiritual or celestial one, that is, such a body as He has for are we not to bear his image? In like manner, seeing that the first man was constituted an animal being by receiving such a body as animals have, it is also entirely proper that the earthly body should be styled an animal one for do we not bear the image of Adam? It is easy to see that if "spiritual" is a good rendering in the one case, "natural" is not a good rendering in the other; for the terms used by the apostle are by him placed in contrast; and surely a spiritual body is not necessarily an unnatural one.

From the foregoing considerations result the fol lowing definitions:

The natural or animal body mentioned by the apostle, is styled thus not with reference to its constituent elements, but from the circumstance of its being the kind of body seen in nature, or, in other words, such a body as animals have.

The spiritual or celestial body which the apostle mentions, is so styled not to indicate that it is composed of spirit, but - from its being such a kind of body as spirits celestial have, especially such a one as He has who is denominated "a quickening spirit.'

The verb woлOLεw = 20öpoieo, from the verb poieo, to make, and either zoon, a living creature, or zoos, alive, is usually rendered "quicken;" as in the

text, "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." 1 The primary idea expressed by this word seems clearly to be- not the giving of life to inanimate, unorganized objects, but either the arousing of the life-principle into action, as in cases of suspended animation, or the development of a higher from a lower grade of life, as in the production of worms from the zoosperms or life-germs in the eggs of insects.

Note. Paul applies this word to the springing of a plant from a seed: "That which thou sowest is not quickened except it die."2

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When applied to the hereafter state, the word rendered quicken" seems to have reference to the celestial organism. As, in the beginning, "the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; that is, gave man an earthly body and inspired, that body with earthly life;- so, also, "the Father raiseth up the dead, and quickeneth them; that is, He gives them celestial bodies, and enlivens or vivifies the same with celestial life.

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"As

In the passive form, the word zoöpoieo, usually rendered "quicken," is, in one text, rendered according to its etymology, "made alive; in Adam all die, even so in Christ shall all be made alive." (1 Cor. xv. 52.)

As used in a religious sense, and applied to persons in this mode of being, the quickening process intended by the verb in mention seems clearly to be the imparting of spiritual or religious lifeconcerning which life, see chapters vi. xiii.

The common rendering of various Greek terms now about to be given, with their proper sense in the New Testament, is as follows:

1 John v. 21.

21 Cor. xv. 36.