The Out-Resurrection in Philippians 3:11

Philippians 3:11  •  4 min. read  •  grade level: 12
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HI 3:11-11: 21{)I think that the just inference from a comparison of the various texts cited from the Peshito-Syriac is, that this venerable version is lax in representing the true force of different phrases in the Greek New Testament on the subject of the resurrection; not only confounding things which are distinct, but adding, in most or all cases, an idea not suggested by the original.
As to the Greek, there are the strongest reasons for doubting that ἐξανάστασος τῶν νεχρῶν is an inspired expression-I scarcely think that it is a correct one. But it is certain that A B (C is here defective) D E read, in Phil. 3:1111If by any means I might attain unto the resurrection of the dead. (Philippians 3:11), τὴν ἐξανάστασν τὴν ἐχ νεχρῶν (F and G giving τῶν ἐχ, which seems to be a slip for τὴν ὲχ), while only two uncial MSS. of the ninth century, viz. J K, read τῶν without ἐχ. Accordingly, critics, with Wholly different systems. of recension, like Scholz, Lachmann, and Tishchendorf, reject the received text in spite of Griesbach's adoption of it, though he marked the right reading as probable.
It is not surprising that J. H. has failed to seize the exact point of ἐξαναστάσεως νεχρῶν. The phrase is purely characteristic, and hence is anarthrous. The preposition is not omitted before νεχρῶν for the sake of euphony, as Mr. Birks supposes in a recent volume; but ἐξαναστάσεως in Acts 26:2323That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. (Acts 26:23) and Rom. 1:44And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: (Romans 1:4) indicates the mode or condition in which Jesus should show light to Jew and Gentile, and be defined as Son of God in power; while νεχρῶν was added, it seems to me, as a complement, to denote that it was a resurrection in a proper or strict sense (not figuratively, as in Luke 2 and elsewhere).
It is a mistake to suppose the presence or absence of the preposition immaterial. The truth is that, while the resurrection of Christ, or of the just (i.e. those who are Christ's), like that of all others, is or may be styled ἀνάστασις νεχρῶν never is the resurrection of the unjust designated ἀναστασις ἐχ νεχςῶν-a phrase restricted to those who rise before the wicked. In other words, "the resurrection from, the dead" (which it ought to be in Philip. 3:11, as it is in Luke 20:3535But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: (Luke 20:35), where the expression in Greek is rather the weaker of the two) is, ὰ fortiori, " of the dead "but the converse does not hold; and this suffices to prove their distinctness. I believe that the reader who is familiar with the Scriptures will the most readily acquiesce in this statement.
Rev. 20-1 am glad to perceive that a too common misapplication of 1 Thess. 4:1616For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: (1 Thessalonians 4:16) is disclaimed. The truth of two distinct resurrections does not require such pressure of texts into its service. The question of the length of the interval was of minor importance comparatively, but it is answered in that book which admirably and appropriately treats of it-the Apocalypse. May I be allowed to add that 1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23) has just as little to say to the resurrection of the wicked as the passage in 1 Thess. 4 Nor has any person the slightest authority from Scripture to connect what he calls the "trumpet blast" with any save the righteous. None else are considered in either Scripture. " The end," in 1 Cor. 15 does not mean the wicked who are supposed to rise then, but the close of all God's dispensational dealings, even of "the kingdom," viewed from that point, which has been given up; and that clearly supposes all judgment of quick and dead to be over. In other words, " the end" is after the wicked dead have been raised and judged.
As to the alleged distinction between ὥρα ὄτε and ἐν ᾗ, I do not think it has been applied aright in setting it against the plain statement in Rev. 20 of the period that transpires between the resurrection of the blessed and that of the rest of the dead. It was as uncalled for in the Gospel as it was in harmony with the Revelation of John, to enter into chronological times and seasons. Yet the Lord carefully guards against our inferring a common or general resurrection. All are to hear His voice and to rise; but we have as distinctly as possible a resurrection of life and a resurrection of judgment, as in Rev. 20 They were not to marvel if He quickened souls; for, at another epoch, He would be in such manifestation of power that He would raise bodies; but the Gospel decides nothing as to the particular points in the ὥρα when good and bad should rise, the Apocalypse does. It seems to me not unlikely that the true reason why not ὅτε but ἐν ῇ is used in John 5:2828Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, (John 5:28), is to distinguish an epoch where the action is immediate (as in John 4:52,5352Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. (John 4:52‑53) also) from one wherein it is continuous or sustained (as in John 4:21,2321Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. (John 4:21)
23But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. (John 4:23), and 16: 25). This, however, in no way clashes with the fact of there being two distinct and contrasted resurrections, nor forbids our believing that one act is at the beginning, the other at the end of this ὥεα, while both are immediate not prolonged.