in the graves shall hear his voice and shall come forth: they that have done good unto the resurrection—anastasis-of life and they that have done evil unto the resurrection of damnation."-John 5: 25, 28, 29.

What is the nature of this anastasis? 1. Its subjects are in the grave. graves shall hear Christ's voice. 3. They that hear shall come forth. 4. Come forth according to character, to the anastasis of life or damnation. Then Christ used anastasis to designate a corporeal rising from the grave, where alone the body rests. For mnema, rendered grave, is never confounded with hades, the place of the soul.

2. These persons in the

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When at the grave of Lazarus Christ promised Martha, saying, "Thy brother shall rise again,” she said, I know that he shall rise again in the resurrection at the last day." What did she and Christ mean? He showed what he meant by what he did: He "called Lazarus out of his grave and raised him from the dead" corporeally. When he said, therefore, "I am the resurrection (anastasis) and the life, he that believeth in me though he were dead yet shall he live," he clearly meant, “I am the author of the anastasis, who will raise the dead to life, as I will illustrate by raising Lazarus." Thus both Martha and Jesus used the word in the sense of a corporeal rising.

PAUL'S USE OF THE Word.

We begin with his memorable speech at Athens: "Whereof he has given assurance unto all men in that he has raised him from the dead. And when they heard of the anastasis of the dead some mocked.”—Acts 17:

31, 32. What Paul called the raising up of Christ from the dead, his learned Greek audience called his anastasis. And certainly if any tribunal was ever competent to determine the import of Greek words, that one which stood on Mars' Hill was the one. We pass on to Acts 23: 6, "For the hope and resurrection of the dead I am judged." There is nothing in this passage to indicate any different sense than that which elsewhere attaches to the word, a corporeal resurrection. If there were any room for doubt, his use of the word (Rom. 1: 4) will settle its import: "Declared to be the Son of God with power, according to the spirit of holiness, by the ex anastaseoos nekron-resurrection from among the dead." Here we have him connecting it again with the raising of Christ, whose anastasis was confessedly corporeal.

The next occurrence of the word is Rom, 6: 5, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." Here Paul again uses the word in reference to Christ's resurrection, which was corporeal.

Turning to Paul's masterly argument on the subject of the anastasis we find the following uses of the word: "If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?" The preaching that Christ rose from the dead, as all the apostles preached, was preaching his anastasis, "But if there be no anastasis of the dead, then is Christ not risen." Once more: "For since by man came death, by man came also the anastasis of the dead. For as in Adam all die, even so in Christ shall all be made alive." Again: "So also is the resurrection (anastasis) of the dead."-1 Cor. 15:12, 13, 21, 42. Each and all of

these texts relate to a corporeal resurrection. But to this it is often replied, that Paul defines himself by saying: "It is sown a natural body, it is raised a spiritual body." True, he thus defines his words.

NATURAL AND SPIRITUAL BODY.

None will dispute but what psyche and pneuma are alike spiritual as to their substance. This being so, it will determine the import of Paul's language. He says: "It is sown a soma psychikon-a soul-body: it is raised a soma pneumatikon-a spirit-body." He deduces this result from his statement in verse 45, "And so it is written, The first man Adam was made a living psyche-soul; the last Adam was made a quickening spirit." The psychikon body was a body quickened by psuche-soul. The resurrection body of Christ was quickened by the divine Spirit, as we read, Rom. 8: 11, "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal body by his Spirit which dwelleth in you."

As the human soul quickened the body of Adam and although it was corporeal constituted it a psychikon body, so the quickening power of the Spirit of Christ, the last Adam, will constitute our mortal body a pneumatikon body. If the first is psychikal and yet corporeal, what shall hinder the latter from being corporeal and yet pneumatical? which is precisely Paul's idea. "With what body do they come ?" "It is sown a psychikon body, it is raised a pneumatikon body." It is the body which is sown that is raised: "it is sown, it [the same it] is raised." Only at first quickened by a

soul from the first Adam, at last quickened by the last Adam's quickening spirit. So is the anastasis of the dead, a corporeal body brought forth at Christ's call from the grave. But we follow Paul still further. Philip. 3: 10, "If by any means I may attain unto the resurrection-exanastasin-out from among the dead." There is nothing here to indicate any other than a corporeal resurrection, while his words in verse 21, "Who shall change our vile body and fashion it like his glorious body," determine that it is this body, corporeal, which is to be fashioned like the body of his glory.

Heb. 6: 2, "The doctrine of baptisms, and of the laying on of hands, and anastasis of the dead." No change of import is found here. He continues: "Women received their dead raised to life,"-ex anastaseos tous nekrous (Heb. 11: 35). We know that resurrection of dead children to be corporeal; as when Elijah and Elisha, each raised the son of their benefactors. In the light of this text, too, we have it demonstrated that Paul uses the word to designate a corporeal resurrection. 2 Tim. 2: 18, "Saying that the resurrection is past." This in the light of the other texts from Paul needs no comment.

We now turn to 1 Peter 1: 3; 3: 21. But here also, after what we have read of his preaching on the day of Pentecost and before the council, we need have no doubt as to the meaning he attached to anastasis. "Has begotten us again to a lively hope by the resurrection of of Jesus Christ from the dead." "The answer of a good conscience toward God by the anastasis of Jesus Christ." These are, if I mistake not, all the instances of the use of the word in relation to the dead until we come to Rev. 20: 5, 6, "This is the anastasis, the first.”

To what does the demonstrative pronoun this refer? Clearly to the enthroned and reigning company. Not to the resurrection process, but to the enthroned company who are the fruits of that process: which according to the nature of things, will already have taken place. The most accomplished grammarian will find it difficult to find anything else to refer this to. "Blessed and holy is he that hath part en-with-the resurrection, the first," or the first resurrected company. These are the saints who never die, but are changed at the Lord's coming and go with the resurrected to meet and be forever with the Lord.

If in every other case where the literal dead are referred to, the word anastasis is used to express a physical, or corporeal resurrection, it must be so understood in this passage until good reason can be given for a change of import-which has never yet been done.

The obvious import of the passage is that the martyrs, all the dead-(1) who have not worshiped the beast; (2) who have not worshiped his image; (3) who have not received his mark, name, nor number,—which will include all dead saints, and all living and changed saints, will live and reign with Christ a thousand years, before the wicked rise; making two resurrections a thousand years apart.

The Doctor further says of the

>SOULS OF THE BEHEADED :

"The persons whom John saw were the souls of the martyrs, and it was these that lived and reigned."

"The persons." Very well, but Dr. W. knows that by synecdoche "soul" is very largely used in Scripture, as well as in common use, for " person." "Adam be