Resurrection:- The Apostle Paul considered resurrection to be so vitally essential that he declared, in the strongest possible language, that if there is no resurrection (Anastasis) then "your faith is in vain." (1:1)

(Corinthians 15:14:) The New Testament writings contain two separate, opposite and contradictory viewpoints concerning resurrection. One viewpoint declares that resurrection is in the "flesh" and not in the "spirit" while the other states that resurrection is in the "spirit" and not in the "flesh." How do we decide which version of resurrection we should accept... the spiritual or the fleshly? Jesus provided us with an authorized standard to help us decide. (1:2) see

Jesus knew that he was soon going to die, so before he was killed, he appointed one, and only one, person to be the cornerstone of his Church. Jesus gave the Apostle Peter the "keys" of his authority and Jesus said that whatever Peter endorsed was the truth... and whatever Peter did not endorse was not the truth. Jesus did not bestow the "keys" of his authority upon anyone else. According to the Baha'i writings, Peter alone was given "primacy." (1:3)

Peter used these "keys" of Jesus authority only one time. He used them to endorse the writings of only one other person... the Apostle Paul. Peter wrote that Paul's writings "contain some obscure passages, which the ignorant and unstable misinterpret to their own ruin." (2 Peter 3 (NEB)) According to Peter, those who "misinterpret" Paul's writings do so at the danger of their own spiritual "ruin." The Baha'i Writings also referring to Paul, inform us that "Paul, the Apostle, was in his early life an enemy of Christ, whilst later he became His most faithful servant." (Paris Talks, page 147) (1:4) see

Attempts to "Distort the Gospel of Christ":- The reason why it is so critically important to determine who was charged with the responsibility to speak with Jesus' authority was that, two thousand years ago, false teachers were already beginning to subvert the true Christian teachings (1:5)

This sad fact can be seen in several places. For example, Paul wrote in his letter to the Galatians: "I am astonished to find you turning so quickly away from him who called you by grace and following a different gospel. Not that it is in fact another gospel; only there are persons who unsettle your minds by trying to distort the gospel of Christ." (Galatians 1:8 (NEB)) In the very next verse, Paul tells us what he thinks of these people. He wrote: "As we have said before, and now I say again, if anyone preaches a gospel to you beside what you received, let him be accursed (Anathema)." (Galatians 1:9 (IB)) (1:6) see

In another of his letters, Paul again advises: "I urged you... charge certain persons not to teach any different doctrine, nor to occupy themselves with myths (Muthous)." (1 Timothy 1:3 (RSV)) In yet another letter, Paul advised us to: "hold fast to the traditions which you have learned from us by word or by letter... hold aloof from any Christian brother who... does not follow the tradition you received from us." (2 Thessalonians 3:6 (NEB)) (1:7) see

Needless to say, these distortions of the true Christian message and the resulting disunity among the believers was the cause of great concern. You can almost hear the pain in Paul's voice as he pleaded: "I exhort you... that you all say the same thing, and there not be divisions among you; but you be united in the same mind and in the same judgment... I desire all men to be as myself." (1 Corinthians 1:10,7:7 (IB)) (1:8) see

In order to preserve this unity of thought, Paul asks Christians to carefully examine what they accept as the truth. He first advises: "examine yourselves to see whether you are in the faith; test yourselves." (2 Corinthians 13:5 (NIV)) And then he warns: "Do you still hold fast the gospel as I preached it to you? If not, your conversion was in vain?" (Corinthians 15:2 (NEB)) Considering the fact that, even back in Paul's time, many false teachers were already distorting the gospel of Christ, it is extremely important that we "hear" these warnings and cautiously accept only those teachings which we know to be consistent with the writings of the authorized Apostles. (1:9) see

Interpretation:- What examples of interpretation did Jesus, Peter and Paul give to us? Just take a look at what they taught. Those who are familiar with Jesus' life, know that Jesus taught by telling parables (PARABOLAI). These parables were simple stories drawn from everyday life which hid profoundly significant spiritual lessons. These parables were never intended to be interpreted literally (2:1)

When he was asked why he taught by using parables, Jesus replied: "because it has been given to you to know the mysteries (Musteria) of the kingdom of heaven, but it has not been given to those... because seeing they do not see , and hearing they do not hear, nor do they understand." (Mat 13:11-13 (IB)) (2:2) see

According to Jesus, his teachings are "mysteries" and it's possible that they can both be seen and heard but still not understood (2:3)

When we look at the writings of Paul, we discover that he too characterizes the Christian teachings both as "hidden" and as "mysteries". In his first letter to the Corinthians, for example, Paul wrote: "we speak the wisdom of God in a mystery having been hidden... so let a man think of us as ministers of Christ and stewards of the mysteries of God." (1 Corinthians 4:1 (IB)) (2:4) see

The Christian teachings are not simple, they are not open and obvious and they should not be taken only at face value. In fact, Jesus himself warns that unless these teachings are correctly interpreted, then it is entirely possible that they could both be seen and heard but still not understood (2:5)

The Apostle Peter confirms that, even back in the earliest days of Christianity, this warning was already becoming a reality. He wrote that Paul's teachings "contain some obscure (Dusnoeta) passages, which the ignorant and unstable misinterpret to their own ruin." (2 Peter 3 (NEB)) The "hidden" "mysteries" contained in Paul's teachings were being "misinterpreted" by "ignorant" people (2:6)

What is the right way to interpret Paul's "obscure" message? The answer can be found in his writings where Paul encourages us to: "earnestly study to show yourself approved to God, a workman unashamed, rightly dividing the word of Truth." (2 Timothy 2:15 (IB)) How do we "rightly divide" the Christian message? That's easy. The answer, once again, can be found in Paul's writings. He tells us, in unmistakable language, how he "sees" these teachings. Paul wrote: "we speak, not in words taught us by human wisdom but in words taught us by the Spirit, expressing spiritual truths in spiritual words. The man without the Spirit does not accept the things that come from the Spirit of God for they are foolishness to him and he cannot understand them, because they are spiritually discerned." (1 Corinthians 2:14 (NIV)) (2:7) see

This phrase "spiritually discerned" is translated from the original Greek Pneumatikos Anakrinetai. The word Anakrinetai is derived from the root Greek word... Krino, which means judged or determined. In other words, this passage can also be correctly translated as spiritually judged, spiritually determined or spiritually interpreted. What Paul was trying to tell us is that literal minded people cannot correctly understand "spiritual truths" expressed in spiritual language. Paul's teachings must be spiritually perceived or spiritually interpreted if they are to be "rightly divided". (Sarx; Pneuma- Opposites) (2:8)

One of the most prominent recurring themes in Paul's writings is the contrast between the flesh and the spirit. In the original Greek manuscripts of Paul's letters, the Greek word Sarx appears over ninety times. This word (pronounced Sark) is most often translated as "flesh" and represents the physical, literal viewpoint. The opposite of the word Sarx is the word Pneumos (pronounced NOI-MOSE). This word appears over one hundred and thirty times in Paul's writings and is translated as "spirit." The Pneumos represents the spiritual, non-physical, symbolic viewpoint (2:9)

One of the best examples illustrating this contrast between the fleshly, literal viewpoint and the non-physical, spiritual perspective can be found in the epistle that Paul wrote to the Christians of Rome. In this letter he declared: "there is therefore now no condemnation to those... who do not walk according to the flesh (Sarx), but according to the Spirit (Pneumos)... for the mind of the flesh (Sarx) is death; but the mind of the Spirit (Phronema Tou Pneumatos) is life and peace; because of this the mind of the flesh (Sarx) is enmity towards God... those in the flesh (Sarx) are not able to please God." (Romans 8 (IB)) (2:10)

When Paul spoke of "those in the flesh (who) are not able to please God", he certainly was not suggesting that anyone who has a physical, fleshly body can't please God. Instead, he's referring to the "mind of the flesh (Sarx)"... the fleshly, literal attitudes and interpretations which "are not able to please God." (2:11)

It is the "mind of the flesh" which causes the "death" of understanding and to make absolutely certain that Christians don't miss this important point, Paul restates it again in another place. He wrote: "God made us able ministers of a new covenant; not of letter, but of Spirit (Pneumos). For the letter (the literal) kills, but the Spirit (Pneumos) makes alive." (2 Corinthians 3:6 (IB)) (2:12) see

The literal "kills" and the "mind of the flesh" is "death". Can you now see that it was to these kinds of literal minded people that Jesus was referring when he said "seeing they do not see and hearing they do not hear, nor do they understand"? The literal method of interpretation stifles true perception and leads to spiritual blindness and death (2:13)

Paul's analysis of this problem proved to be frighteningly accurate. As witnessed by later developments, this literal, fleshly method of interpretation resulted in the deaths of John the Baptist, Jesus, Peter, Paul and thousands... perhaps even millions of other Christians throughout history (2:14)

Paul also repeatedly urges Christians to safeguard this inner spiritual understanding of his message. He cautions: "Keep before you an outline of the sound teaching which you heard from me... Guard the treasure put into our charge... (people will arise) who preserve the outward form of religion, but are standing in denial of it's (inner) reality. For the time will come when they will not stand wholesome teaching, but will follow their own fancy... They will stop their ears to the truth and turn to mythology." (2 Timothy 4:4 (NEB)) (2:15) see

Paul equates the fleshly, "outward", literal interpretation and practice of religion with "mythology"... something which to him represented blindness, ignorance and apostasy. Needless to say, this is not what he wanted for us. Instead, Paul repeatedly exhorts us to follow his teachings, to use his method of spiritual interpretation and to be "imitators of me" (1 Corinthians 4:16 (RSV)) (2:16) see

The Baha'i writings also strongly recommend this spiritual method of interpretation. They state: "All the texts and teachings of the Holy Testaments have intrinsic spiritual meanings. They are not to be taken literally. I therefore pray in your behalf that you may be given the power of understanding these inner real meanings of the Holy Scriptures and may become informed of the mysteries deposited in the words of the Bible so that you may attain eternal life and that your hearts may be attracted to the Kingdom of God." (The Promulgation of Universal Peace p.420 ) (2:17)

Now that we "understand" Jesus, Peter and Paul's recommended method of interpretation, let's next take a look at what they actually taught concerning resurrection (2:18)

Resurrection:- Back in Jesus' day, there were many different ideas concerning resurrection. In the Roman culture there were many resurrection stories associated with their mythological gods. At the same time, within Judaism, we find that there were two basic viewpoints concerning resurrection. There were people like the Saducees who denied any form of resurrection. And there were also other groups who believed in resurrection but differed concerning it's nature. Some believed it was spiritual, while others insisted that it was physical (4:1)

One example illustrating resurrection in the Old Testament is the story of Rachel, the wife of the Hebrew patriarch Jacob. Rachel had two sons- Joseph and Benjamin. She died while giving birth to Benjamin (4:2)

In Genesis 35:18 we are provided with the details of her death. It says: "it came to pass, as her soul was departing (for she died) that she called his name Benoni." Rachel died and her soul departed. Where did Rachel's soul go? (4:3)

A related statement in the Book of Ecclesiastes sheds more light on this question. It promises: "Then shall the dust return to the earth as it was: and the spirit shall return to God who gave it." (Ecclesiastes 105:7 (KJV)) (4:4) see

When Rachel died, her spirit "departed" to "return unto God who gave it" while her "dust", her physical body, returned "to the earth." (4:5)

Christianity, from it's earliest days, taught that Jesus "rose again from the dead." What did Peter and Paul actually teach concerning Jesus' resurrection? There are many statements in their writings which clearly explain their understanding of this pivotal doctrine (4:6)

Christian Resurrection:- The new Christians in Corinth, Greece apparently were having difficulty deciding which interpretation of resurrection was correct. In an attempt to get the authoritative understanding of this doctrine, they evidently had asked Paul to explain his teachings on resurrection (4:7)

Paul's first ever explanation of resurrection can be found in First Corinthians 15. This letter not only is the first written mention of resurrection in all of the New Testament writings, but since it comes from Paul himself, it is also the most authoritative statement on this subject in the entire Bible. To begin his commentary, Paul first gives a general explanation of resurrection. In answer to the question: "How are the dead raised? With what kind of body do they come?", Paul explains that there are different kinds of bodies. He tells us: "For not all flesh is alike, but there is one kind for men, another for animals, another for birds and another for fish. There are celestial bodies and there are terrestrial (Epigeios= earthly) bodies." Paul then uses the analogy of a seed to explain that we are transformed at death from one bodily form to another. He says: "What you sow (a seed) does not come to life unless it dies. And what you sow is not the body which is to be... So is it with the resurrection of the dead. What is sown is perishable, what is raised is imperishable... It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. Lo! I tell you a mystery... we shall all be changed, in a moment, in the twinkling of an eye." (1 Corinthians 15 (RSV)) (4:8)

Paul was trying to explain that when a seed is planted, what grows out of that seed is not the same seed that was planted. It is "changed" into something different and better. The seed grows into a plant or a tree (4:9)

According to Paul, the same thing happens when we die. We are "changed" into something different and better. Paul explains: "It is sown a physical body, it is raised a spiritual body (Pneumos SOMA= non-physical body)." (1 Corinthians 15 (RSV)) Our old "physical body" is discarded while our new "spiritual body" survives (4:10)

Jesus' Death and Resurrection:- Paul's principle of "spiritual" resurrection is also clearly illustrated in the Gospel accounts of Jesus' death. Three of the four Gospels record what could be the most famous death in history (4:11)

As Jesus was dying on the cross he exclaimed: "Father, into thy hands I commend my spirit (Pneuma): and having said thus, he gave up the ghost (Ekpneo= the Pneuma departed)." (Luke 23:46 (KJV)) (4:12) see

In Matthew it says: "when Jesus had cried out again in a loud voice, he gave up his spirit (Pneumos)." (Matthew 27:50 (NIV)) And again, in the Gospel of John, Jesus said: "'It is finished.' with that, he bowed his head and gave up his spirit." (John 19:30 (NIV)) (4:13) see

These passages seem to be clear enough. Like Rachel in the Old Testament, when Jesus died, his body returned to the earth while his spirit "returned unto the Lord who gave it." (4:14)

Another statement in the Book of James confirms these viewpoints. James wrote that when the spirit leaves the body: "the body without the spirit is dead." (James 2:26 (KJV)) The body and the spirit are two separate things. The "imperishable" spirit survives the death of the physical body. Is this also what Paul taught concerning the resurrection of Jesus? (4:15) see

When we look at 1 Corinthians 15 again, we see that Paul continues by explaining how Jesus "rose again from the dead." Paul wrote: "For as in Adam all die, so also in Christ shall all be made alive... Thus it is written, 'The first man Adam became a living being'; the last Adam (who was Jesus) became a life-giving spirit (Pneuma)... flesh and blood (Sarx and Haema) cannot... inherit the kingdom of God". (RSV) According to Paul, when Jesus, "the last Adam" died, he "became a life-giving spirit." (4:16)

The Apostle Peter only mentions the resurrection of Jesus one time in all of his writings and here we find that Peter, yet another time, agrees with Paul. Peter wrote that Christ was "put to death in the flesh (Sarx), but made alive in the Spirit (Pneumati)." (1 Peter 3:18 (IB)) (4:17) see

Jesus' fleshly body died and he was raised from the dead "in the Spirit." Nowhere in their writings do Peter or Paul even hint that the resurrection of Jesus was fleshly or physical. Nowhere in their writings will you find any empty tomb stories. Why not? It's because Peter and Paul never taught such things (4:18)

To summarize Paul and Peter's teachings on the resurrection of Christ, they clearly state that when Jesus was crucified his fleshly "physical body" died, he was "changed", he "became a life-giving spirit." And to be certain that we don't "misinterpret" what he is saying, Paul explicitly tells us that "flesh and blood cannot inherit the kingdom of God." Fleshly bodies can't go to heaven (4:19)

The Baha'i writings agree with Paul and Peter's teachings on resurrection. The Baha'i writings state that: "The resurrections of the Divine manifestations are not of the body. All Their states, Their conditions, Their expressions, Their parables and Their instructions have a spiritual and divine signification, and have no connection with material things." (Some Answered Questions p.103) (4:20)

"We... Would Prefer to be Away from the Body":- Paul also wrote a second letter to the Corinthians. Apparently these new Christians were still having difficulty grasping Paul's doctrine of resurrection and they wanted him to explain this "truth" in more detail (4:21)

Paul wrote: "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands... as long as we are at home in the body we are away from the Lord. We live by faith, not by sight. We are confident, I say, and would PREFER to be away from the body and at home with the Lord. So we make it our goal to please him, whether we are at home in the body or away from it. For we must all appear before the judgement seat of Christ, that each one may receive what is due him for the things done in the body, whether good or bad." (2 Corinthians 5 (NIV)) (4:22)

Paul showed us that there is a reason for cultivating spiritual qualities in our lives. When we die, that's not the end. In fact, it's just the beginning. When we die we go to receive our "reward in heaven." (Matthew 5:12 (KJV)) (4:23) see

Towards the end of his ministry, after enduring hardships for many long years, Paul again wrote that he too was looking forward to the time when he would die and leave his body behind. He wrote: "I am torn two ways: what I should like is to depart and be with Christ... but for your sake there is greater need for me to stay on in the body." (Philippians 1:23 (NEB)) And again, shortly before he was beheaded. Paul wrote: "the time of my release is here." (2 Timothy 4:6 (IB)) (4:24) see

The Apostle Peter makes a similar statement. Just before he was crucified, Peter wrote: "I think it right, as long as I am in the body, to arouse you by way of reminder, since I know that the putting off of my body will be soon, as our Lord Jesus Christ showed me. And I will see to it that after my departure you may be able at any time to recall these things. For we did not follow cleverly devised myths (Muthois)." ( 2 Peter 1:13 (RSV)) (4:25) see

Can you see what Paul and Peter are saying in these passages? When the body dies, the spirit survives. The spirit leaves the body and goes to be with our Lord in heaven. Paul explains that this is something that is so wonderful that, not only should we not fear death, but we should joyously look forward to it. In fact, he says that we should "prefer" it (4:26)

This belief is also echoed many times in the Baha'i writings. In one place we are told: "I have made death a messenger of joy to thee. Wherefore dost thou grieve?" (Hidden Words of Baha'u'llah no. 32) (4:27)

Resurrection Appearances:- literal minded people may still ask, "if the resurrection of Jesus was not physical then how can his appearances after his resurrection be explained?" (4:28)

In First Corinthians 15 again, Paul provides us with the first list ever compiled of people who saw the resurrected Christ. Keep in mind that this letter is the first... the oldest mention of resurrection in all of the New Testament writings (4:29)

In his list Paul wrote that Jesus "appeared to Cephas (Peter), then to the twelve. Then he appeared to more than five hundred brethren at one time... Then he appeared to James, then to all the Apostles. Last of all, as to one untimely born, he appeared also to me." (1 Corinthians 15:5-8 (RSV)) The resurrected Jesus also appeared to Paul. (4:30) see

What's unusual about this list is that Paul names himself as one of Jesus' resurrection eyewitnesses. This is surprising because Paul never met Jesus... at least not in the flesh. Paul's dramatic conversion on the road to Damascus didn't take place until years after the crucifixion, resurrection and ascension of Christ (4:31)

How could Paul have been a resurrection eyewitness? One clue which helps us to understand this apparent contradiction is found in the book of Acts where it says that when Paul met Jesus, it was a "heavenly vision (Ouranio Optasia)", "a light from heaven." (Acts 26:13 (IB)) (4:32) see

Now, if Jesus was resurrected "in the Spirit" and if Paul saw Christ, not in the flesh, but spiritually in a "heavenly vision", then why would anyone assume that his appearances to the other resurrection eyewitnesses weren't also the same? (4:33)

Sunday morning, when the women went to the tomb, they saw angels. These angels are clearly identified as "a vision (Optasian)" (Luke 24:23) Later, when Christ appeared to two of his disciples on the road "they didn't recognize him". Then, when they finally realized who he was, "he vanished out of their sight". (Luke 24:31 (LNT)) Even later, the "Disciples were meeting behind locked doors... when suddenly Jesus was standing there." (John 20:19 (LNT)) Another statement from the gospel of Mark offers this explanation of these sightings. It says that Jesus "appeared in another form (Etera Morphe) to two of them, as they were walking into the country." (Mark 16:12 (RSV)) (4:34) see

In what form could Jesus suddenly appear and then, just as suddenly "vanish"? What kind of body can "suddenly" appear in a locked room? Physical bodies can't, but then again, that's not what Paul saw was it? When Paul saw the resurrected Christ, it was not in the flesh, it was in "another form," it was a "heavenly vision" (4:35)

What about the other resurrection stories recorded in the Bible? Were these appearances "heavenly visions" too? In the Old Testament there is the story of a widow's son who was resurrected by Elijah. (1 Kings 17:17-22) There are also stories of a Schunammite's son and an unnamed man who were resurrected by Elishah. (2 Kings 4:32-53) (4:36) see

In the New Testament, Jairus' daughter, another widow's son and Lazarus were resurrected by Jesus. (Mat 9:23-25, Luke 7:11-15..; John 11:43) Dorcas was resurrected by Peter (Acts 9:36-40) and Eutychus was resurrected by Paul. (Acts 20:9) And this isn't even the entire list. (4:37) see

In the Gospel of Matthew we learn that, at the time of Jesus resurrection, "many bodies of the saints... came out of the graves... went into the holy city, and appeared unto many." (Matthew 27:52 (KJV)) Why is there no mention of this incredible event in Jewish history? How many resurrected Jewish saints were there? Hundreds? Thousands? What did the "saints" do in the "holy city" and where did they go when they left? Or did they leave? Or could they still be there... living somewhere today in modern Jerusalem? Were they a "heavenly vision" too? No one knows for certain, the Bible doesn't say. (4:38) see

In the story of Jesus' transfiguration, it says that Elijah and Moses appeared with him on the mountainside. Moses obviously must have also been resurrected from the dead, because, although he had died twelve centuries before... there he was, alive and talking with Jesus. When the disciples saw these other two men of God, they asked Jesus whether they should prepare "three booths (or shelters) here, one for You and one for Moses and one for Elijah"? This, of course, would not be necessary, since Moses and Elijah were never physically there. Jesus later told them to "Tell no one the vision (Orama = supernatural vision)". (Matthew 17:9 (RSV)) Apparently this appearance was so realistic that even these eyewitnesses couldn't realize that it was a "vision". They had to have it explained before they could understand. (4:39) see

In the story where Jesus resurrects Lazarus from the dead, he offers this additional insight into his teachings on resurrection. He said: "I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die." (John 11:25 (KJV)) (4:44) see

Was Jesus speaking literally here, in terms of physical bodies? If he was, then this would mean that all the believers up until that time who had died had already been physically raised from the dead. It also would mean that all of the living Christians for the last two thousand years, hundreds of millions of them... all these people never really died and are still living somewhere here on the earth today! (4:45)

When these teachings are interpreted literally, they're little more than "mythology." However, when they are understood spiritually, then they help us to "understand" the reality of resurrection as Peter and Paul taught it. Paul clearly taught that what "is sown a physical body... is raised a spiritual body". And Peter couldn't be more explicit when he wrote that Jesus "died in the flesh" but was resurrected "in the spirit". The Apostle Paul advised people who consider themselves to be Christian to: "examine yourselves to see whether you are in the faith; test yourselves." (2 Corinthians 4:45 (NIV)) And then he warns: "Do you still hold fast the gospel as I preached it to you? If not, your conversion was in vain?" (1 Corinthians 15:2 (NEB)) (4:46) see

Has the Church followed these teachings? If not, how can they claim that their Faith is still valid? (4:46)

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