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The Resurrection of Christ

15

Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5and that he appeared to Cephas, then to the twelve. 6Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7Then he appeared to James, then to all the apostles. 8Last of all, as to one untimely born, he appeared also to me. 9For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. 11Whether then it was I or they, so we proclaim and so you have come to believe.

The Resurrection of the Dead

12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13If there is no resurrection of the dead, then Christ has not been raised; 14and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. 16For if the dead are not raised, then Christ has not been raised. 17If Christ has not been raised, your faith is futile and you are still in your sins. 18Then those also who have died in Christ have perished. 19If for this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21For since death came through a human being, the resurrection of the dead has also come through a human being; 22for as all die in Adam, so all will be made alive in Christ. 23But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25For he must reign until he has put all his enemies under his feet. 26The last enemy to be destroyed is death. 27For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. 28When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.

29 Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

30 And why are we putting ourselves in danger every hour? 31I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. 32If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised,

“Let us eat and drink,

for tomorrow we die.”

33 Do not be deceived:

“Bad company ruins good morals.”

34 Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame.

The Resurrection Body

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36Fool! What you sow does not come to life unless it dies. 37And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38But God gives it a body as he has chosen, and to each kind of seed its own body. 39Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46But it is not the spiritual that is first, but the physical, and then the spiritual. 47The first man was from the earth, a man of dust; the second man is from heaven. 48As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53For this perishable body must put on imperishability, and this mortal body must put on immortality. 54When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:

“Death has been swallowed up in victory.”

55

“Where, O death, is your victory?

Where, O death, is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain.

 


45. As it is written, The first Adam was made Lest it should seem to be some new contrivance as to the animal body, 113113     “Vne nouuelle imagination qu’il ait forgee;” — “A new fancy that he had contrived.” he quotes Scripture, which declares that Adam became a living soul, (Genesis 2:7) — meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known, that the Hebrew word נפש, (nephesh,) which Moses makes use of, is taken in a variety of senses; but in this passage it is taken to mean either vital motion, or the very essence of life itself. The second of these I rather prefer. I observe that the same thing is affirmed as to beasts — that they were made a living soul, (Genesis 1:20, 24;) but as the soul of every animal must be judged of according to its kind, there is nothing to hinder that a soul, that is to say, vital motion, may be common to all; and yet at the same time the soul of man may have something peculiar and distinguishing, namely, immortal essence, as the light of intelligence and reason.

The last Adam. This expression we do not find anywhere written. 114114     “Ceci n’est point trouue en lieu quelconque de l’Escriture;” — “This is not found in any passage of Scripture.” Hence the phrase, It is written, must be understood as referring exclusively to the first clause; but after bringing forward this testimony of Scripture, the Apostle now begins in his own person to draw a contrast between Christ and Adam. “Moses relates that Adam was furnished with a living soul; Christ, on the other hand, is endowed with a life-giving Spirit. Now it is a much greater thing to be life, or the source of life, than simply to live.” 115115     “As it is said, Adam was at first a living soul, (‘So God breathed into him the breath of life,’ — that pure, divine, and heavenly breath,) ‘and he became a living soul;’ so, then to have asked the question, ‘What is man?’ must have been to receive the answer, ‘He is a living soul: he is all soul, and that soul all life.’ But now is this living soul buried in flesh, a lost thing to all the true, and great, and noble ends and purposes of that life which was at first given it. It is true, indeed, that this is a thing much less than what is said of the second Adam, in 1 Corinthians 15:45. ‘The first man Adam was made a living soul; the second Adam was a quickening Spirit.’ This latter is a great deal more. A living soul signified him to live himself; but a quickening spirit signifies a power to make others live. That the first Adam could not do; the more excellent kind of life which he had (for there was a complication of lives in the first creation of this man) he could not lose: but he could not give. He could not lose it from himself; but he could never have given it, by any power or immediate efficiency of his own, to another. Here the second Adam — the constitution of the second Adam — was far above that of the first, in that he could quicken others — a quickening spirit, not only quickened passively, but quickened actively, such a spirit as could give spirit, and diffuse life.” — Howe’s Works, (Lond. 1834,) page 1209. — Ed. It must be observed, however, that Christ did also, like us, become a living soul; but, besides the soul, the Spirit of the Lord was also poured-out upon him, that by his power he might rise again from the dead, and raise up others, This, therefore, must be observed, in order that no one may imagine, (as Apollinaris 116116     The views held by Apollinaris were as follows: “Christum corpus assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus consubstantiale fuisse deitati, nec ex substantia Martin efformatum;” — “That Christ assumed a body without a stud, because Deity was to him in place of a stud, and that body was co-essential with Deity, and was not formed from the substance of Mary.” — See Mastrieht’s Theology, (1698,) volume ii. page 975. “Apollinaris, or Apollinarius, taught that the Son of God assumed manhood without a soul, (ψυχης ανευ,) as Socrates relates; but afterwards, changing his mind, he said that he assumed a soul, but that it did not possess the intelligent or rational principle, (νουν δε ουκ εξεις αυτην) and that the λογος (word) was instead of that principle, (αντιςου)”Dick’s Lectures on Theology volume iii. page 22.Ed. did of old,) that the Spirit was in Christ in place of a soul. And independently of this, the interpretation of this passage may be taken from the eighth chapter of the Romans, where the Apostle declares, that the body, indeed, is dead, on account of sin, and we carry in us the elements of death; but that the Spirit of Christ, who raised him up from the dead, dwelleth also in us, and that he is life, to raise up us also one day from the dead. (Romans 8:10, 11.) From this you see, that we have living souls, inasmuch as we are men, but that we have the life-giving Spirit of Christ poured out upon us by the grace of regeneration. In short, Paul’s meaning is, that the condition that we obtain through Christ is greatly superior to the lot of the first man, because a living soul was conferred upon Adam in his own name, and in that of his posterity, but Christ has procured for us the Spirit, who is life.

Now as to his calling Christ the last Adam, the reason is this, that as the human race was created in the first man, so it is renewed in Christ. I shall express it again, and more distinctly: All men were created in the first man, because, whatever God designed to give to all, he conferred upon that one man, so that the condition of mankind was settled in his person. He by his fall 117117     “Le poure mal-heureux par sa transgression;” — “The poor miserable creature by his transgression.” ruined himself and those that were his, because he drew them all, along with himself, into the same ruin: Christ came to restore our nature from ruin, and raise it up to a better condition than ever. They 118118     “Adam done et Christ;” — “Adam and Christ, therefore.” are then, as it were, two sources, or two roots of the human race. Hence it is not without good reason, that the one is called the first man, and the other the last. This, however, gives no support to those madmen, who make Christ to be one of ourselves, as though there were and always had been only two men, and that this multitude which we behold, were a mere phantom! A similar comparison occurs in Romans 5:12


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