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On the Resurrection of the Flesh

Tertullian

Chapter 50

About this work

Author: Tertullian

Chapter L.—In What Sense Flesh and Blood are Excluded from the Kingdom of God.

Putting aside, however, all interpretations of this sort

‹ Chapter 49 Chapter 51 ›

,

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

to

the

resurrection

(

for

there

is

a

resurrection

of

judgment

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

condition

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

;

”

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

.

For

it

is

“

the

Spirit

that

quickeneth

”

us

for

the

kingdom

of

God

;

“

the

flesh

profiteth

nothing

.

”

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

,

”

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

,

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

,

(

meaning

by

the

phrase

)

the

circumcision

,

that

is

to

say

,

Judaism

.

Notes

1
Obvenit.
2
A.V. damnation, John v. 29.
3
Forma.
4
1 Cor. xv. 50.
5
This must be the meaning of the dative illi.
6
John vi. 63.
7
1 Cor. xv. 53.
8
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.
9
See i. 15, 16.