Beale: The Gospel of John particularly links the end of the age with resurrection

The Already—Not Yet Latter-Day Resurrection and New-Creational Kingdom in the Gospels

The Gospel of John particularly links the end of the age with resurrection:

John 6:39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”
John 6:40 “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.”
John 6:44 “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.”
John 6:54 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.”
John 11:24 Martha said to Him, “I know that he will rise again in the resurrection on the last day.”
John 12:48 “He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day.”

We observed earlier in John 5:24–29 that Jesus refers to the last “hour” of Dan. 12:1–2, one of the well-known resurrection passages of the OT, and that he sees it to have begun fulfillment in a spiritual manner in his ministry and a culminating fulfillment at the very end of time in the physical resurrection of all people. In response to Lazurus’s death, Jesus tells Martha, “Your brother will rise again.” Martha responds, “I know that he will rise again in the resurrection on the last day,” to which Jesus replies, “I am the resurrection and the life; he who believes Me will live even if he dies” (John 11:23–25). Consequently, the fact that Jesus identifies himself presently with resurrection life likewise includes an affirmation that this is to be identified with “the resurrection of the last day,” which thus had begun with him. Jesus’s raising of Lazarus later in the narrative (John 11:38–44) is another indication that “the resurrection of the last day” had been inaugurated in some way, even though the role of Lazurus’s resurrection within the overall storyline of John is to be an anticipation of Jesus’s own resurrection, which occurs on a grander scale (since Lazurus presumably died at some later point).

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That resurrection is a “new creation” concept is clear from the simple fact that a resurrected body is a newly created body, and the body that saints will have in order to be part of the consummated, eternal new creation of the whole cosmos is a resurrected body. In this respect, Christ’s resurrected body was the first newly created body to pass to the other side of the new creation. The coming new creation penetrated back into the old world through the resurrected, new-creational body of Jesus.33 Although his postresurrection existence was on this old earth for a time, he ascended to the unseen heavenly dimension of the beginning new creation, which will finally descend visibly at the end of time, when the old cosmos disintegrates (Rev. 21:1–22:5).

Beale, G. K. (2011). A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (pp. 234–238). Grand Rapids, MI: Baker Academic.

John Stott on the "old man" and the "body ruled by sin" in Rom 6 v 6

There are, in fact, two quite distinct ways in which the New Testament speaks of crucifixion in relation to holiness. The first is our death to sin through identification with Christ; the second is our death to self through imitation of Christ. On the one hand, we have been crucified with Christ. But on the other we have crucified (decisively repudiated) our sinful nature with all its desires, so that every day we renew this attitude by taking up our cross and following Christ to crucifixion. The first is a legal death, a death to the penalty of sin; the second is a moral death, a death to the power of sin. The first belongs to the past, and is unique and unrepeatable; the second belongs to the present, and is repeatable, even continuous. I died to sin (in Christ) once; I die to self (like Christ) daily. It is with the first of these two deaths that Romans 6 is chiefly concerned, although the first is with a view to the second, and the second cannot take place w...

Berkoff: "The law was not substituted for the promise; neither was faith supplanted by works. "

The giving of the law did not effect a fundamental change in the religion of Israel, but merely introduced a change in its external form. The law was not substituted for the promise; neither was faith supplanted by works. Many of the Israelites, indeed, looked upon the law in a purely legalistic spirit and sought to base their claim to salvation on a scrupulous fulfillment of it as a body of external precepts. But in the case of those who understood its real nature, who felt the inwardness and spirituality of the law, it served to deepen the sense of sin and to sharpen the conviction that salvation could be expected only from the grace of God . L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 498–499.

F.F. Bruce: ...know their father's will...

The NT does not contain a detailed code of rules for the Christian. Codes of rules, as Paul explains elsewhere, are suited to the period of immaturity when the children of God are still under guardians; but children who have come to years of responsibility know their father’s will without having to be provided with a long list of “Do’s” and “Don’t’s.” What the NT does provide is those basic principles of Christian living which may be applied to varying situations of life as they arise. So, after answering the Corinthian Christians’ question about the eating of food that has been offered to idols, Paul sums up his advice in the words: “whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). Phrases current in worship, like “to the glory of God” or (as here) “in the name of the Lord Jesus,” were given a practical relevance by being applied to the concerns of ordinary life. Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the...

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