2. This expectation is incompatible with what he says on other topics related to the kingdom, the resurrection, and the future life. This expectation implies the Apocalyptic view of the resurrection. The Messiah was to come to raise the dead. (The Christian world has generally entertained the same view.) The visible return and the resurrection coexisted, probably, in Jesus' mind. If he held the one, he held the other. The two opinions were Siamese twins, connected by a vital bond; separate them and you would kill them both. But Jesus gave a view of the resurrection and the future life totally different from the Apocalyptic one. He taught the _continuance_ of life. His argument with the Sadducees proves that doctrine, or it amounts to nothing. God is the God not of the dead, but of the living. The Rich Man and Lazarus, of the parable, are already in a future state of retribution. He who believes on him has "already passed from death unto life." Jesus could not suppose that one who had received from him the quickening of spiritual life could pass into the under-world, and grope as a shade in the intermediate state. "Whosoever liveth and believeth in him shall never die." Now, to one who is satisfied that Jesus was emancipated from the doctrine of an intermediate state, it must be evident that he could not have held the Apocalyptic notion resting on it of a raising of the dead at the coming of the Messiah, and could not have held to the visible coming of the Messiah who was to come to do that very thing. The same observation is to be made of the judgment. Jesus shows himself emancipated from the common notion of the judgment, and of a future simultaneous judgment-day. He that believeth on him is not judged. He that believeth not is judged already, in that he has not believed in the only-begotten Son of God. God sent him not to judge or to punish the world, but to save it. The judgment of the world is not to be exclusively at a remote day. It has begun. It is _now_. Christ says, Now is the judgment of this world; now is the Prince of this world to be cast out; now, when Jesus is about to consummate by dying the moral means of that result. Jesus is not to be a personal Judge of men at a remote time. His principles are for ever to judge men, to judge them finally. Not himself as the personal Logos, or as the reappearing Messiah, is to judge men, but "the word he has spoken." These thoughts in the fourth Gospel must have come from Jesus, not from the writer, who shows himself in places not emancipated from the view of his time.