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Jesus said to her, "I am the resurrection and the life. He who believes in me will still live, even if he dies.
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Whoever lives and believes in me will never die. Do you believe this?"
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For the Sadducees say that there is no resurrection, nor angel, nor spirit; but the Pharisees confess all of these.
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but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead,
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who was delivered up for our trespasses, and was raised for our justification.
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But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
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Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
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But if there is no resurrection of the dead, neither has Christ been raised.
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But now Christ has been raised from the dead. He became the first fruits of those who are asleep.
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always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.
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For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh.
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So then death works in us, but life in you.
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But having the same spirit of faith, according to that which is written, "I believed, and therefore I spoke." We also believe, and therefore also we speak;
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knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you.
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If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
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Set your mind on the things that are above, not on the things that are on the earth.
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For you died, and your life is hidden with Christ in God.
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When Christ, our life, is revealed, then you will also be revealed with him in glory.
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For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus.
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From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
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Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
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Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,
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Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead,
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and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades .
Mais il y a deux manières d'entendre ce raisonnement, qui divisent les interprètes :
1° Les uns y voient une simple conclusion logique : si le général est supprimé (la résurrection des morts), le particulier l'est aussi (la résurrection de Christ). Car enfin, l'homme Jésus, une fois mort, était dans la même condition naturelle que tous les autres hommes.
2° A cela, d'autres commentateurs répondent : Non, car Jésus, comme Fils de Dieu, avait une puissance surnaturelle sur la mort, et il se pourrait qu'il fût ressuscité, sans que les autres morts dussent nécessairement sortir du tombeau après lui. Ainsi l'argumentation de l'apôtre serait défectueuse.
- Dès lors, ces mêmes interprètes voient ici un raisonnement fondé sur la signification dogmatique de la résurrection de Jésus-Christ. Dans le plan divin de la rédemption, Jésus n'est ni mort ni ressuscité pour lui-même, mais pour nous, et dans une solidarité absolue avec notre humanité. Or, ce but suprême serait manqué si les morts ne ressuscitaient point, et, de fait, Christ ne serait pas ressuscité.
Ainsi Christ, homme, n'est pas ressuscité parce que, en tant que Dieu, il avait une puissance surnaturelle sur la mort, mais parce que Dieu ne pouvait permettre que "son Saint" sentit la corruption, (Actes 2.24-27) et parce que "l'Esprit de sainteté" a vaincu en lui le péché et sa suite naturelle, la mort. (Romains 1.4)
Nul ne peut comprendre la doctrine de l'Ecriture touchant la résurrection s'il n'a clairement présent à l'esprit le rapport intime et indissoluble qu'il y a entre le péché et la mort, aussi bien qu'entre la justification et la sanctification, d'une part, la résurrection et la glorification du corps, d'autre part.