But now hath Christ been raised from the 21. first fruits of them that are asleep. For man came death, by man came also the res 22. of the dead. For as in Adam all die, S 23. 1 Christ shall all be made alive. But ea own order: Christ the first fruits; then they prophecy (spirit-inspired, exalted teaching), the theme is the outcome of the Resurrection of Jesus, sum (1) The resurrection of all believers "at His coming (2) The bringing to naught of all that opposes death itself; (3) The giving up the Kingdom to the Father that G all in all (20-28). 20. Christ. the first fruits of them that a The figure is from Lev. 23:10-12. As the harvest Israel was ready to be gathered, the priest was to ta from it and wave it before the Lord, a pledge that harvest belonged to the Lord. The first fruits were, in kind like the harvest. The resurrected Jesus was a pledge of that harvest of resurrection which should believers. 21. As between the sheaf and the harvest there is nature, so Jesus as man, risen from the dead, is the ple resurrection of believing men. As through man came through man cometh resurrection of dead men. 22. For confirming and explaining verse 21. die. This is universal since all men are descended fr All in the Christ (in the Messiah) shall be made a is limited to believers and for the following reason Christ according to Paul means in vital relationship w i.e., a spiritual relationship. Only believers have this expressions used in the text on each side of this ver the same limitation in the Apostle's thought. See " have fallen asleep" in verses 18, 20 and "they that ar at his coming. (3) Otherwise the thought of unive rection is introduced into a chapter devoted to the significance of the resurrection of believers. 23. But each in his own order. Order signifies troop, division. It is military metaphor. Christ con first all who belong to Christ the second The 24. Christ's at his coming. when he shall deliver up the kingdom to 2 God, even Then cometh the end, the Father; when he shall have abolished all rule 25. and all authority and power. For he must reign, 26. till he hath put all his enemies under his feet. The resurrection of this second division is at his coming. To Paul this was the great "second coming" (as it is named by us) of the Lord (cf. 1 Thess. 2:19; 3:13; 4:15; 2 Thess. 2:1; 1 Cor. 1:7-8). 24. Then cometh the end. The end of what? Not of resurrection as though there were a third "division," but the absolute end-the conclusion of the world's history. The following reasons are given for this interpretation of "the end": (1) The figure "first fruits" calls for only two divisions of resurrection. (2) That there is to be understood the word "resurrection" after "the end" is an assumption. Such an important word is not usually left out of a Greek sentence. gives countenance to the doctrine of two resurrections (of men) (3) Paul nowhere else separated by an interval. (4) The definition which follows the words "the end" suits better the absolute end than the end of resurrection. When he shall deliver up the Kingdom. This is simultaneous with the end and means that Christ's mediatorial work will be accomplished. The reign of sin and death will have come to an end. Christ will give up His mediatorial function. "Now we see God and experience His action through the Godman who represents Him to us; then Christ will have brought us to the Father; we shall enjoy Beatific Vision and immediate union with God Himself." The English is framed like the Greek to show that before this giving up of the Kingdom, at the end, he shall have abolished all rule and all authority and power. This denotes all opposition, whether heavenly or on earthAngelic, demonic, human. 25. For he must reign-explanatory and confirmatory of what is just declared in verse 24. The time of this "reigning" is now and continues until "the end." 26. The last enemy that shall be abolished is death. This is accomplished in the resurrection of "those who belong to Christ" (vs. 23). Towards this goal Paul's thought moves, in setting for it the meaning of the Lord's coming at the end. Christ hath been raised. He now 27. last enemy that shall be abolished is dea he hath put all things in subjection under 1 But when he saith all things are put in s it is evident that he is excepted who did s 28. things unto him. And when all things H subjected unto him, then shall the Son als be subjected to him that did subject all th him, that God may be all in all. . 1 Or, But when he shall have said, All things are put (evidently excepting him that did subject all things unto I say all things, etc. to do until every enemy is put under His feet. His the end shall be the time of the conquest of His 1 Death (death is personified), and the evidence of it s resurrection of those who belong to Him. Then He up His mediatorial position for His work shall be ac Death and sin shall have been vanquished. 27. The insertion of names in the place of the som fusing pronouns will facilitate the understanding of When God (or Christ) shall have announced: "All above) are in subjection" it is evident that God is exc did subject all things unto Christ and when all t been subjected to Christ then shall He (the Son) al be subjected to God (the Father) Who subjected al Christ (the Son) that God may be all in all. In Paul's thought creation is intimately related to (Col. 1:16). It has the Messianic stamp upon it, a upon which the great drama of the world's redemption In the end the purpose of it will be fulfilled. The the passage is upon subjection, or, perhaps better, tion. Whether it is the equivalent of reconciliation "all things" are concerned is one of the earnest q modern thought. In considering it, it is well to reme Paul says in Phil. 2:9-11. These verses (24-28) are, li 13, an instance of exalted prophecy. Much in them comprehension. God will be all in all in the realm w delivers up to Him. The note in it all is one of triu *The subordination of Christ is a distinct teaching of 4:4; Col. 1:19). It is a subordination of office or fun than of nature. The sovereignty of Christ did not cea 29. Else what shall they do which are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? 30. Why do we also stand in jeopardy every hour? I C. Third argument: If dead men do not rise, Baptism for the In offering further support of the resurrection Paul now brings forward arguments which are virtually ad hominem. Baptism for the dead is futile if there be no resurrection. 29. Else (i.e., if there be no resurrection of the dead) what shall they do who are baptized for the dead? As helpful in leading to a just interpretation of this perplexing question several points must be noted. (1) The words "they who are baptized," without further definition, refer to those who have received Christian baptism. It is not, therefore, probable that Paul is here alluding to any rite of substitutionary baptism connected with pagan mystery-religions. (2) For the dead refers not to the dead in general but to those who were in some way connected with "those who were baptized," i.e., with Christians. It implies that "the dead" were Christians. (3) Vicarious baptism, i.e., the baptism of a living Christian as a proxy for anyone who had died unbaptized, is so foreign to Paul's ethical conception of baptism that such a magical view deserves no more than a passing notice. There is no evidence that vicarious baptism was practiced anywhere in the church in Paul's time. Keeping these points in view, the most natural interpretation is that through affection for one who had died and who had prayed for those who were dear to him, they had been led to Christ and were baptized in the hope of reunion with him who had gone. Findlay, to whose exposition of this verse I am indebted, illustrates by the case of a dying mother who wins her son by the appeal "Meet me in heaven!" Futile would be any such hope if there were no resurrection. d. Fourth argument: If dead men do not rise, daily risk and danger have no meaning, 15:30-34 30. Why do we also stand in jeopardy every hour (Rom. 8:36; 2 Cor. 4:10-12). 11:23-27 will amply confirm this fact of "jeopardy every hour" The list of perils found in 2 Cor. as far as Paul is concerned. Silas and Timothy, doubtless, had like risks. 1 1 31. protest by 1 that glorying in you brethren 32. have in Christ Jesus our Lord, I die daily. the manner of men I fought with beasts at 2 what does it profit me? If the dead are n 33. let us eat and drink, for tomorrow we die deceived; evil company doth corrupt go Awake up righteously, and sin some have no knowledge of God. move you to shame. I spea Or, what doth it profit me, if the dead are not raise SV, awa 3 SV, Evil companionships corrupt good m eat, etc. Gr., awake out of drunkenness righteously. 31. I die daily. Death menaced him every day. true, he assures them, as his pride in them "in Chris Lord." Looking at the any ordinary man would who is without the incentives "The of Christian faith. What profit would I have if I f None whatever. the beasts at Ephesus? Ephesus" are not to be taken literally. As a Ro Paul could not be compelled to fight in the arena The tumult caused by flict was with infuriated men. (Acts 19) was probably later. Let us eat and dri morrow we die (cf. Is. 22:13). This is not Pa sion. It is what men generally say who have no future life and seek their satisfactions in the present 2:5-9). 32. After the manner of men. 33. Be not deceived. Let no one captivate you immoral teachings. "Evil companionships corrupt go -and the doubts and laxity which some of you exhi The quotation is from Menander, a moral torpor. poet (who died in 291 B.C.). It is here in the form of The verb originally means "to re 34. Awake. drunkenness"; metaphorically, "to get a sober min "Righteously, as is ri back to one's sober senses.' Stop going wrong i ought to do. And sin not. panionship. Some of you have an ignorance of expression is stronger than "do not know God." culpable ignorance, a moral defect rather than an was the root of their disbelief in the resurrecti |