"... In [1 Corinthians] 15:1–58, Paul contends for the common Judean doctrine of an end-time resurrection, despite its absurdity to Gentiles. For Paul, an eschatological resurrection has moral consequences (6:13–14; 15:32–34, 58), as in other early Jewish defenses of eschatological judgment on moral grounds (or pagan condemnations of “immoral” Epicureans’ rejection of the afterlife). To argue for the eschatological resurrection, Paul begins in 15:1–11 with the component of that doctrine his hearers have already accepted, reinforcing the point with a list of eyewitnesses ... Educated, elite Corinthians probably followed views held by many philosophers, such as immortality of the soul after the body’s death. Many viewed the body as earthly, the soul as heavenly (Heraclitus Ep. 9; Seneca Dial. 12.11.6), including some Jews (Wisdom of Solomon 9:15–16; Sifre Deuteronomy 306.28.2). Many philosophers viewed the immortal soul as the divine part of a person; some Hellenistic Jewish thinkers concurred (Philo Creation 135). Contrary to the erroneous guesses of many NT scholars, most Jews in this period accepted this distinction between soul and body, and that the soul remained immortal after death. But most Judeans, and at least some Diaspora Jews, also accepted the doctrine of a future bodily resurrection alongside the soul’s immortality after death ..."