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| In What Sense Flesh and Blood are Excluded from the Kingdom of God.
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Chapter L.—In What Sense
Flesh and Blood are Excluded from the Kingdom of God.
Putting aside, however, all interpretations of
this sort, which criminate the works of the flesh and blood, it may be
permitted me to claim for the resurrection these very substances,
understood in none other than their natural sense. For it is not the
resurrection that is directly denied to flesh and blood, but the
kingdom of God, which is incidental to7651
the resurrection (for there is a resurrection of judgment7652
also); and there is even a confirmation of
the general resurrection of the flesh, whenever a special one is
excepted. Now, when it is clearly stated what the condition is to
which the resurrection does not lead, it is understood what that is to
which it does lead; and, therefore, whilst it is in consideration of
men’s merits that a difference is made in their
resurrection by their conduct in the flesh, and not by the substance
thereof, it is evident even from this, that flesh and blood are
excluded from the kingdom of God in respect of their sin, not of their
substance; and although in respect of their natural condition7653
they will rise again for the judgment,
because they rise not for the kingdom. Again, I will say, “Flesh
and blood cannot inherit the kingdom of God;”7654
and justly (does the apostle declare this of
them, considered) alone and in themselves, in order to show that the
Spirit is still needed (to qualify them) for the kingdom.7655
| 7655 This must be the
meaning of the dative illi. | For it is “the Spirit that
quickeneth” us for the kingdom of God; “the flesh
profiteth nothing.”7656
There is, however,
something else which can be profitable thereunto, that is, the Spirit;
and through the Spirit, the works also of the Spirit. Flesh and blood,
therefore, must in every case rise again, equally, in their proper
quality. But they to whom it is granted to enter the kingdom of God,
will have to put on the power of an incorruptible and immortal life;
for without this, or before they are able to obtain it, they
cannot enter into the kingdom of God. With good reason, then, flesh and
blood, as we have already said, by themselves fail to
obtain the kingdom of God.
But inasmuch as “this corruptible (that is, the flesh) must put
on incorruption, and this mortal (that is, the blood) must put on
immortality,”7657
by the change which
is to follow the resurrection, it will, for the best of reasons, happen
that flesh and blood, after that change and investiture,7658
| 7658 We have kept this word
to suit the last Scripture quotation; but Tertullian’s word, both
here and in the quotation, is “devorata,” swallowed up. | will become able to inherit the kingdom of
God—but not without the resurrection. Some will have it, that by
the phrase “flesh and blood,” because of its rite of
circumcision, Judaism is meant, which is itself too alienated from the
kingdom of God, as being accounted “the old or former
conversation,” and as being designated by this title in another
passage of the apostle also, who, “when it pleased God to reveal
to him His Son, to preach Him amongst the heathen, immediately
conferred not with flesh and blood,” as he writes to the
Galatians,7659
(meaning by the
phrase) the circumcision, that is to say, Judaism.E.C.F. INDEX & SEARCH
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