Paul’s hope includes the resurrection of the just and the unjust — covenant and final accountability — without importing a futurist delay of the Kingdom’s arrival.
Before Felix, Paul affirms that there will be a resurrection of both the just and the unjust (Acts 24:15). This is continuous with Daniel 12’s language of awakening to life or to shame, and with Jesus’ words about a resurrection of life and of judgment (John 5:28–29).
Fulfilled covenant reading does not deny resurrection. It refuses to use resurrection texts as a lever to push the AD 30–70 horizon of Kingdom arrival and Temple judgment into a non-event.
The “death” the gospel primarily confronts in the apostolic argument is covenantal death under the old order — alienation, condemnation, exclusion from the life of God (Ephesians 2:1–5). Christ raises the dead in that sense now: made alive together with Him.
Physical death remains until the end of mortal life. It has lost its sting for those in Christ (1 Corinthians 15:55–57) because the Law’s condemning power is answered and the old prosecutor’s court is gone. Hope of bodily resurrection is not cancelled; it is held without re-futurizing the time statements about Jerusalem.
Just and unjust raised; Kingdom already advanced; mortality not yet abolished.
Keep the categories distinct and the time texts honest.
The just are those justified in Christ. The unjust face judgment. That moral structure stands. What must not be smuggled back in is a restored Levitical world as the condition of hope, or a claim that nothing decisive happened when Jesus said this generation would see the house fall.