Chapter XV.
(Vers. 1, 2.)
(Verse 1,2.) Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. He shows them that if they have been deceived in this matter which is set forth, they have lost what they believed; for the whole hope of believers is in this sense, that the dead will rise again. But when he says, 'In which you also stand,' he is speaking to those who were firm in the faith of this tradition; for he speaks indiscriminately, so that both those who are in the faith may rejoice, and those who waver may grieve and correct themselves.
(Vers. 3.)
(Verse 3.) For I delivered to you as of first importance, that Christ died for our sins according to the Scriptures. He mentions the Scriptures of the Old Testament which foretold the coming passion of the Lord. For the prophet Isaiah says: 'He was led like a sheep to the slaughter' (Isaiah 53:7). And among other things: 'For he will be taken away from the land of the living, his life taken away from the sins of my people' (Ibid., 8): these things are recognized in Christ. But because it appears to signify a past time, it is not contrary; for with God, who knows all things beforehand, nothing is future; therefore it says that what will be in the future is as if it were already done. For in the Apocalypse of John the Apostle it is said: The Lamb that was slain from the foundation of the world (Rev. 13:8). Because it is said to be done, since it will not be otherwise than as God knows, it is done; it is made for us, not for God, because with God there is nothing that can be called future. And in the Psalm it says: The Lord reigns from the tree (Psalm XCV, 10). And Moses, referring to his cross, signified thus, saying: Then you will see your life hanging before your eyes, and you will not believe (Deut. XXVIII, 66). Therefore, in the same cause and sometimes in the significance of the future time, it is placed, lest it be defended as not said about Christ by the wicked, if it signified the whole almost as past.
(Vers. 4.)
(Verse 4) And because he was buried. There is no doubt that the dead are buried, as the prophet Isaiah says: And I will give the wicked for his burial (Isaiah 53: 9).
And because he rose on the third day according to the Scriptures. All things are closed in faith; therefore, under the person of the people, the resurrection of the Lord on the third day is described as future. For the prophet Hosea says: After two days he will revive us, on the third day he will raise us up, and we shall live in his sight (Hosea 6:3). For just as all have risen in Christ, so all are dead in Adam; no faithful person denies this. In a similar way, in the psalm, speaking under the person of a man, it also signifies about Christ, saying: You have subjected all things under his feet; you have crowned him with glory and honor (Psalm 8:8).
(Vers. 5.)
(Verse 5) And because he appeared to Cephas: that is, Peter. This was also reported by Cleopas and his companion to the disciples, as written in the Gospel according to Luke, which appeared to Peter alone. Afterwards, he appeared to the eleven (Luke 24:34). And this is recorded in the Gospel.
(Vers. 6.)
(Verse 6) Then He appeared to more than five hundred brethren at once. This He speaks by His own faith. Of these, many remain until now, but some have fallen asleep. Of those whom the Lord appeared to after His resurrection, He says that many were still in the body at that time.
(Vers. 7.)
(Verse 7) Then he appeared to James. He appeared specifically to James, just as he did to Peter. I think this was done to strengthen the faith in the resurrection through various appearances. Afterwards, to all the apostles. He appeared again to all the apostles on a mountain, where Jesus had appointed them, as Matthew the evangelist reports (Matthew 28:16). Before, in Jerusalem, eight days after his resurrection, that is, on the Lord's Day, with the doors locked, he entered and appeared to the disciples in order to strengthen the heart of Thomas, as the apostle John states (John 20:26). For on the mountain it is understood that he gave them the commandments.
(Vers. 8)
(Verse 8) But last of all, he appeared to me as to one born prematurely. And indeed, he appeared to me first in the sky, then while praying in the temple. (Acts 9:4; 22:17). He called himself born prematurely because he received the apostleship in Christ after the appointed time, after Christ ascended to heaven with his flesh.
(Vers. 9, 10.)
(Vers. 9, 10.) For I am the least of all the apostles. He humbles himself and attributes it to the circumstances of the time; for he is lesser in time, not in dignity. But because he was also a persecutor, he inclines himself, saying: I am not worthy to be called an apostle, because I persecuted the Church of God. But by the grace of God, I am what I am. He gives glory to God, who chose him, and does not defend his own dignity, but declares himself unworthy. Therefore, he truly deserves more, knowing that the Lord has said: He who humbles himself will be exalted (Luke 14:10).
And his grace toward me was not in vain. He says this because he did not receive less grace in his apostleship just because he persecuted the Church. But I worked harder than all of them. He adds to the argument that he was not only not inferior, but even more so because of the steadfastness with which he thrived in Christ, he was afflicted, and not taking it lightly, he became more worthy. Not I, however, but the grace of God with me. Lest he be thought to have boasted in himself, he immediately humbles himself, attributing not only this to himself, but to the grace of God; so that he always gives all glory to God, from whom he is rightly exalted.
(Vers. 11.)
(Verse 11) Therefore, whether it is I or they, this is what we preach, and this is what you believed. This is what he indicated earlier, that he did not receive less grace in his preaching than the other apostles, but the same grace. Hence, it more clearly shows the unfaithfulness of the Corinthians, because when this faith had been made known to all the churches, they had turned away from this faith and hope, as he stated, saying:
(Vers. 12, 13, 14.)
(Vers. 12, 13, 14.) But if Christ is preached, that he rose from the dead; how do some among you say that there is no resurrection of the dead? If there is no resurrection of the dead, neither has Christ risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain. These things were given by false apostles, who claimed that Christ was neither born, nor suffered in the flesh, nor rose from the dead: as denoted by the Apostle John, who denied that Christ came in the flesh. Where it says, Whoever denies that Christ came in the flesh, this is the Antichrist: and whoever denies the Son, does not have the Father either (I John 4:3). They would walk around and undermine the faith of some, so that they would not be considered foolish by the wise of the world; for the wise of the world consider the resurrection of the dead to be foolish. But if, he says, it is true that Christ did not rise, we are false preachers, and your faith is in vain. For this they have believed, as the Apostle preached, that the dead will rise, and they have been drawn to faith by this hope. But he asserts that this belief has certainly led to their detriment if they believed that it will not come to pass; and it is a matter of shame for someone to profess to believe something that is false. Therefore, he instills shame in them and says their labors are in vain; if what they heard from false apostles is true, that the dead will not rise: which certainly no one can bear to hear about themselves; so that seeing that this is against themselves, they would return to their original faith.
(Vers. 15.)
(Verse 15) We are also found to be false witnesses of God, because we testified against God that he raised Christ, whom he did not raise. For if it is true that God raised Christ from the dead, then this person is a false witness against God and argues against his divine power. However, if it is true that Christ was raised from the dead, then what should be said about someone who is both a false witness against God and claims that his work is foolishness?
(Vers. 16, 17.)
(Verse 16, 17.) For if the dead do not rise, neither has Christ risen. And if Christ has not risen, your faith is in vain; you are still in your sins. Therefore, those who have fallen asleep in Christ have perished. They are afraid that because no one wishes evil upon themselves, they should grieve that they have begun to believe what is against them. For who would not want to hear that their sins have been forgiven?
(Vers. 18.)
(Verse 18.) Therefore, even those who have fallen asleep in Christ have perished. He adds to the terror, because they do not want to consider the loss of their loved ones as a destruction. For those who have departed from this world with this hope did not fear being killed; because they believed in the resurrection by the example of Christ, and it is not true, they have perished. He says this to them, who do not want to hear about the death of their loved ones; so that he may remove from them what they previously wanted to hear in error.
(Vers. 19.)
(Verse 19.) If in this life we only hope in Christ, we are of all people most to be pitied. It is clear that both in this present life and in the future, we hope in Christ; for Christ does not abandon his servants here, but grants them grace, and in the future they will be in eternal glory. But if there were no hope for the future life, we would be most pitiable, as he said. For why endure fasting, vigils, hardships, a pure life, righteousness, mercy, and death, if there will be no reward for them in the future? But the incredulous ones enjoy this life.
(Vers. 20, 21.)
(Verse 20, 21) But now Christ is risen from the dead, the firstfruits of those who have fallen asleep. For since by man came death, by man also came the resurrection of the dead. By saying this, he is touching on the false prophets who denied that Christ was born and thus did not believe in the resurrection of the flesh; for he who is not born does not die. However, he proves that Christ has risen from the dead, because he was a man, so that it is not doubtful that a man was raised from the dead by God; and because by the sin of man death was found, the righteousness of Christ deserved the resurrection of the dead.
(Vers. 22.)
(Verse 22.) For just as in Adam all die, so also in Christ all will be made alive. This he says, because just as Adam, by sinning, found death and held all his descendants under its power, that they might be dissolved, so also Christ, without sinning, and by this conquering death (for he who does not sin conquers death, because death comes from sin), has acquired life for all those who are part of his body, that is, resurrection. Therefore, even though he grants a general resurrection, so that just as in Adam all, whether righteous or unrighteous, die, so also in Christ all, both believers and unbelievers, will rise again, even though unbelievers will rise to punishment, they nevertheless seem to be made alive, because they will receive their bodies, which will no longer die but will suffer punishment in them without end, which they refused to believe.
(Vers. 23.)
(Verse 23) But each in his own order. Now he wants to explain the order of the resurrection, so that they do not think it is a fable; because it has not yet happened to the others: he explains their orders and times, when it happened, and when it will happen, so that the dead may rise. Christ is the beginning. As it is testified in the Acts of the Apostles that it is written in Moses (Acts 26:23). If Christ is passible, if he is the first to rise from the dead, etc. Therefore, he rose again in order to become a form for those who believe in him. Then, there are those who belong to Christ, who have believed in his coming. This must be understood in two ways: because in his second coming, the saints will rise again according to the faith of the Book of Revelation (Rev. 20:12), just as in his first coming when he rose again, many bodies of the saints also rose (Matt. 27:52), as a testimony to the defeated and plundered death. Therefore, under one meaning, it comprehends the twofold advent of the Lord.
(Vers. 24, 25, 26.)
(Verse 24, 25, 26.) Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. This is the saying, that when the kingdom is handed over, the end of the world will come, and the resurrection will be complete. But some, frightened by the harshness of the language, deviate from the intended meaning as they try to interpret it piously. For they shudder at the sound of the word, hearing, 'When He shall have delivered up the kingdom to God, even the Father' (1 Corinthians 15:24). They think that by this delivery of the kingdom, if it be understood according to the sound of the word, it will remain vacant, so that if He shall have delivered up, He Himself will no longer have it, as though the Father, by delivering up all things to the Son, should have emptied Himself. For the Lord Himself also says, 'All things are delivered unto Me of My Father' (Matthew 11:27). And afterwards: 'And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent' (John 17:3). Behold, while the Son reigns, the Father also reigns. But how can it be believed that the Son, in handing over the kingdom, will empty Himself, when the angel says to Mary: 'And the Lord God will give Him the throne of David, His father, and He will reign in the house of Jacob forever, and His kingdom will have no end' (Luke 1:32)? And Daniel, speaking of the same kingdom, says among other things: 'The God of heaven will raise up another kingdom that will never be destroyed, and this kingdom will be eternal' (Daniel 2:44). Therefore, let no one doubt that the Son will always reign with the Father. Now, this is the tradition of the kingdom: when all things have been subjected to the Son and have worshipped him as God, death being destroyed, then the Son will show them that he is not the source of all things, but rather through whom all things exist. And this will be to hand over the kingdom to God the Father, to show that he himself is the source from which all fatherhood in heaven and on earth is named (Ephesians 3:15): and then there will be the end. However, the destruction of death is the resurrection of the dead.
(Vers. 27, 28.)
(Verse 27, 28) But when he says, 'All things are subjected to him,' it is clear that he is excepted who subjected all things to him. And when all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him, that God may be all in all. This is the same meaning that he now explains, to show what it means to give the kingdom to God and the Father. But he adds this to the meaning, because when the Father hands over the kingdom to the Son, he does not subject himself to him, as the Son subjects himself to the Father; for it is incongruous for the Father to be subjected to the Son. Therefore, the Father has subjected all things to the Son, so that he may be honored as the Father is honored. And when all things have confessed Christ as God, being placed under his feet, then Christ the Lord himself will be subjected to God the Father, so that God may be all in all. This is said because when the pride of all rulers and powers and dominions has been crushed, and they have worshiped Christ as God, then Christ, because of the unique authority of the Father, will indeed reveal himself as God, but from God, so that the sublime and ineffable authority of the one principle may remain. This is to submit oneself as the Son to the Father, that is, to be God in all things; because when every creature learns that its head is Christ, and Christ's head is God the Father; God the Father is in all things. (Phil. II, 10, 11), that is, that every creature may feel as one, that with one voice, every tongue of the heavenly, earthly, and infernal confess that God is one, from whom all things are. But if he had said: That God may be in all things; it would be understood that he is indeed in all things, but through affection or common sense; yet not that those same things are from him. But when he said, 'All things in all', he signified that both they are from him and in him: from him, because they are created by him; in him, because in the confession of all, God is one. Yet the Son is not subject to the Father as a creature is to the Son.
(Vers. 29.)
(V. 29) Otherwise, what will they do, who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for them? To such a degree does he wish to demonstrate the resurrection of the dead, that he provides their example, who were so certain about the future resurrection, that they were even baptized for the dead, if perhaps death had overtaken someone: fearing that the one who had not been baptized would not rise, or would rise in a bad way, the living were submerged under the name of the dead. He subjects: Why are they baptized for them? This example does not prove their actions, but rather shows steadfast faith in the resurrection.
(Vers. 30, 31.)
(Verse 30, 31.) Why are we also in danger every hour? I die every day for your glory, which I have in the Lord. By saying: Why are we also in danger? He distinguishes between people, showing that those who are baptized for the dead are not Catholic. Furthermore, he said above: Why are they baptized for them? Are we also baptized for them? For even Jephthah, though in a matter that could not be fulfilled, was found faithful in offering his daughter according to his vow, which he foolishly made (Judges 11:39). Therefore, it is not the action that is approved, but the perseverance of faith is held up as an example. He mentions the dangers and hardships faced by preachers, saying: What do we risk? and it is understood: unless because we hope in the future resurrection, as mentioned above. For being secure that true life will follow after this death, they do not fear the dangers inflicted by unbelievers, because of their zeal, whom they mourn because they believed they have lost. Therefore, he shows his concern, which he had for their salvation, because of the promised glory from the Lord, as it is also said in the Law: Lift up your voice like a trumpet; if they hear you, you will gain their souls. (Ezekiel 33:5). The Apostle hurriedly and always anxiously worked, so that the glory for him would increase before God for the salvation of many.
(Vers. 32.)
(Verse 32.) If I fought with beasts at Ephesus according to the judgment of men, what does it profit me if the dead are not raised? This means that if, according to human understanding (which does not see it as possible for the flesh, once dissolved, to be reformed and come to life, and therefore does not believe in the future resurrection of the dead), I am offered to beasts, I did not fear death and gained nothing. But this is not the case, because being certain of the promised life, I not only did not fear death but willingly allowed myself to be offered to beasts, as it is mentioned in the Acts of the Apostles: For I am not only ready to be bound, but also to die in Jerusalem for the name of the Lord Jesus Christ (Acts 21:13).
Let us eat and drink, for tomorrow we shall die. This is what the prophet Isaiah said about those who, as if there were nothing after death, cared only about their stomachs, just like those who corrupted the Corinthians.
(Vers. 33.)
(Verse 33.) Do not be seduced, corrupt good morals with evil conversations. It means that by associating with evil people, one's good intentions can be undermined; for the constant influence of wicked speech corrupts the mind, and therefore one should avoid them. Indeed, whoever wants to preserve the faith they have received should especially avoid those who oppose it from the very beginning, so that they may fulfill what they have deemed beneficial.
(Vers. 34.)
(Verse 34.) Be watchful, be righteous, and do not sin. It is warned to be watchful, lest by the deception of a depraved mind and led astray from faith, they are corrupted by not believing in the resurrection of the dead. It is commanded to be righteous, so that not only earthly justice is cultivated, but also heavenly justice; because earthly justice does not make one deserving, just as it does not make one guilty. For what is great about not taking what belongs to others, when this is out of fear? But what is truly great is to give from one's own possessions to someone in need, and this is true justice. And so that they would not sin, He subjected them; from which He wanted it to be understood that He did not command the preservation of temporal justice, but divine justice; because whoever preserves celestial justice is undoubtedly perfect in this present life.
For some have ignorance of God, I speak this to your shame. They ignorantly believed that those who were being converted among them were foolish to believe in the resurrection of the dead. Therefore, they were ashamed as if to imprudent people; for they believed those who had ignorance of God, who taught against the decrees of God.
(Vers. 35.)
(Verse 35.) But someone will say: How will the dead be raised? With what kind of body will they come? You foolish person! What you sow does not come to life unless it dies.
(Vers. 36.)
(Verse 36.) Foolish one, what you sow does not come to life unless it dies first? For with a human being, not necessarily by the authority of the Law does it act, so that it may persuade by examples, which if it were to accept, it would not err: but by natural reason, with which it flatters itself, so as not to believe that dissolved and dead bodies can rise again. For it shows that dead things are restored to life and multiplied again, so that human error may be confounded.
(Vers. 37, 38.)
(Verse 37, 38.) And what do you sow? You do not sow the body that will be, but a bare grain, like wheat or some other grain; but God gives it a body as he has chosen, and to each kind of seed its own body. So if a bare grain is sown and by the divine will and the ministry of the elements it is raised, having many useful increases of human benefit, why is it not credible that the dead can be raised by the power of God, with their substance improved but not multiplied in number? What, therefore, is required from the unbeliever for the dead to rise with their bodies, when examples of this improved resurrection, not of lost substance, precede faith? Because each person will receive their own body, in which Adam was created, according to the examples mentioned above.
(Vers. 39.)
(Verse 39.) Not all flesh is the same flesh: but one is the flesh of men, another the flesh of beasts, another the flesh of birds, and another the flesh of fish. Though all flesh comes from the same mass, there is such diversity in them, that one expenditure would produce different kinds. Let the sophists of the world and the scrutineers of the stars now declare, if they can comprehend what is beyond themselves, when they do not know what is within themselves. Finally, all the worldly philosophers, who refused to humble their minds to the law of God, so as to accept His faith, always asserting different and contrary things, have confounded each other with empty disputes; because in none of these has the sign of testified truth been recognized, which would commend the doctrine by putting it before words, just as God has decreed for our discipline, which is not proven by words, but by power, to which words cannot resist. Just as from one substance different animals are made, so also in the resurrection different humans will be of different dignity, so that each one may appear as they deserve, since even here we see the diversity of bodies.
(Vers. 40.)
(Verse 40) And there are heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. Heavenly bodies are those of the resurrected, while earthly bodies are those before they die or resurrect. And just as Christ is heavenly, so the heavenly bodies are called as such. And from Adam, because he is earthly, the earthly bodies are called as such.
(Vers. 41.)
(Verse 41.) Other is the brightness of the sun, other is the brightness of the moon, and other is the brightness of the stars; for one star differs from another in brightness. He uses the comparison of one nature to explain the concept of an indiscriminate substance; for just as the sun and moon and stars, although they are of the same nature, are nevertheless of different brightness, so too humans, although they are of the same kind, will be rightly different in glory; so that the dignity of those who have the hundredfold number may equal the brightness of the sun, those who were the first rivals in order to be perfect, as it is said: Then the just will shine like the sun in the kingdom of their Father (Matthew 13:43). Those who have earned sixty points through good works should be compared to the brightness of the moon, so that they may have the merit of the second degree. The merits of those who have attained thirty points, through their just labors, should be compared to the brighter stars, granting them the dignity of the third degree. As for the following stars, which are intermediate between the bright and the dim, sinful humans should be associated with them, as they have desired to attain no degree of honor among the three. But the resurrection of the wicked is similar to dark stars and the last of all, because they have followed error and are comparable to stars leading into error, as the Apostle Jude says in his Epistle (Jude 1:13). For unbelief cannot have a clear resurrection; just as a coal covered in its ashes is blinded, so too those enveloped in the darkness of their own deceit will be devoid of light.
(Vers. 42.)
(Verse 42.) Thus too will be the resurrection of the dead. He gives examples, so that there is no doubt that the resurrection of the dead will happen; so that, having received reason, no one doubts. It is sown in corruption, it will rise in incorruption. To sow is to bury, so that it may be corrupted: but to rise in incorruption is to not be able to be corrupted anymore, but to have the splendor of immortality.
(Vers. 43.)
(Verse 43.) It is sown in dishonor, it will rise in glory. It is sown in dishonor; because when it is placed in darkness, it becomes foul and infested with worms: but it will rise in glory; because it will be awakened and will be a light, and will suffer no damage from filthiness. It is sown in weakness, it will rise in power. It is sown in weakness; because it is immobile and unmanageable: but it will rise in power, because it will then be completely one and vigorous.
(Vers. 44.)
(Verse 44.) The animal body is sown, the spiritual body will rise. If there is an animal body, there is also a spiritual body. The animal body is sustained by food, in order to live; but the spiritual body, having no need for these things, is transformed into life. All the aforementioned is enclosed in this sense; for nothing else is contained in the higher state, except that the animal body dies and the spiritual body rises, which neither eats, nor drinks, nor becomes ill, nor is foul, nor is tainted by nature.
(Vers. 45.)
(Verse 45) The first man, Adam, was made into a living soul. This is said in Genesis (Gen. II, 7) because, by receiving the breath of God's spirit, man was made into a soul that was not alive; for the function of the spirit is to give life to the body, but in such a way that it does not have continuous life unless it uses the help of food and drink. But the last Adam was made into a life-giving spirit: that is, the one who was previously made into a soul was made into a spirit through resurrection; so that he cannot die, because he will become entirely living.
(Vers. 46.)
(Verse 46.) But not first what is spiritual; for the animal [comes] from Adam, but the spiritual [comes] through Christ and the resurrection of the dead.
(Vers. 47, 48.)
(Vers. 47, 48.) The first man is from the earthly earth, the second man is from the heavenly heaven: as the earthly, so are also those who are earthly; and as the heavenly, so are also those who are heavenly. The first man, Adam, is from the temporal earth, to whom death succeeds; the second man, Christ, is from heaven, who, rising, does not know to die: As that one is earthly, so are also those who are earthly; that is, because he is earthly mortal, mortal are also those who are earthly: but Adam, who sinned, found death, so that all are mortal because of him. And just as He is heavenly, so too are the heavenly ones: that is, because Christ did not sin, conquering death, He is heavenly; so too may those who believe be: although even those who do not believe will be spiritual in the future, but as spiritual wickedness, so that they may be dark. For now he is speaking of the holy ones, who will rise to glory; for just as those who do not believe are already judged, and those who believe are already called heavenly (John 3:18).
(Vers. 49.)
Therefore, just as we have borne the image of the earthly one, let us also bear the image of the heavenly one: that is, just as we have had the form of mortality through the sin of Adam, becoming slaves of sin, let us also have the form of life through the righteousness of the savior, becoming slaves of righteousness, not of the world, but of God; as we do those things that are worthy of immortality.
(Vers. 50.)
(Verse 50.) But I say, brethren, that flesh and blood cannot possess the kingdom of God. By flesh is meant perfidy, by blood, a shameful and luxurious life, because this desire is generated by the heat of the blood, so that it shows not only the unbeliever to be unworthy of attaining the resurrection, but also the one who obeys the desires and vices of the flesh. Therefore, he advises and instructs us on how we may deserve to obtain the kingdom of heaven.
Nor will corruption possess incorruption. This is said because corruption and the lasciviousness of life must necessarily suffer punishment. For passion indeed posits corruption; for it is certain that all men will rise again immortal.
(Vers. 51.)
(Verse 51.) Behold, I tell you a mystery: we shall all indeed rise again; that is to say, both believers and unbelievers. But not all of us shall be changed. Now the merit of each person at the resurrection signifies what their future will be like in each case.
(Vers. 52.)
(Verse 52.) In a moment, in the blink of an eye, that is, quickly, without any delay. On the last trumpet; it is called the last because it is the final battle against demons, and princes, and powers, and the devil himself. For this will happen after a thousand years, during which the Savior will reign here, the Antichrist having been extinguished, when Satan will be released from his prison to deceive the nations of Gog and Magog, who are demons, so that they may fight against the camps of the saints; for temporal men will not be able to fight against the eternal. For John the Apostle also said: I saw Michael and his angels fighting against the dragon in heaven and his angels, who is the devil and Satan (Rev. 20:7). And therefore, this last trumpet says, because it was not once fought with him; because even in the Antichrist, the false prophets, who did signs and wonders before him, and he himself the victor, and in this place finally there will be a fight against him; so that he may already be sent to hell. And the Savior, among other things, says: Now the prince of this world will be cast down (John XII, 31). And so it happened, and he was frequently defeated, as the prophet Isaiah says: How he has fallen from heaven, Lucifer, who used to rise in the morning (Isaiah XIV, 12).
For the trumpet will sound, and the dead will rise incorruptible, and we will be changed. For when the sinners and the impious rise, the saints will be changed in glory, so that flesh may become spiritual with glory, like lead, if it becomes gold. For the saints will rise in the coming of the Lord as it is said above (verse 23): Christ is the beginning; then those who are His in His coming, as it is contained in the Apocalypse; for sinners are not of Christ, who hear from the Lord: I do not know you (Psalm 1, 5). For it is also written in the first psalm: Therefore the wicked shall not rise again in judgment, nor sinners in the council of the just (Matthew 7:23). For the wicked have no reason to rise again; rather, they will rise in order to perish, seeing that what they refused to believe is true. But to perish is to be alienated from God, as it is said to the Romans: For as many as have sinned outside the law shall also perish without the law; and those who have sinned under the law shall be judged by the law (Romans 2:12). And by this judgment the sinners shall be judged; for they are unworthy to rise again with the saints, as it is said: Nor sinners in the council of the just.
(Vers. 53.)
(Verse 53) For it is necessary for this corruptible to put on incorruption, and for this mortal to put on immortality. Above, it was said that the dead will rise incorruptible, that is, they will be immortal, but not impassable; for those whom he speaks of will endure punishment for the qualities of their sins, so that they may exit, their debt having been paid: but the wicked are tormented by eternal punishment; for he says: 'He who does not believe is already judged' (John 3:18). And Isaiah the prophet also says: Their fire will not be extinguished, and their worm will not die (Isaiah 65:24). However, in the coming of the Lord and the saints will rise, and those who are alive will be caught up to meet the Lord in the air, experiencing death as if it were sleep; for in that rapture, they will have both death and resurrection, as the same Apostle writes to the Thessalonians (2 Thessalonians 4:6 and following). For during the time of the Antichrist, there will be those who are either apostates, rebels, hiding, or suffering punishment, among the other Gentiles, whom the Lord Jesus will destroy with the breath of his mouth, along with their leader, the Antichrist, in his coming (2 Thessalonians 2:8), that is, at his command, they will be consumed by the fire through the angels of his power.
(Vers. 54, 55.)
(Verse 54, 55.) But when this mortal body shall put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting? For after the resurrection of the wicked and sinful, death shall be absorbed in victory. For the words of one who insults are, 'O death, where is thy victory? O death, where is thy sting?' For the resurrection of the dead is the victory over conquered death; but the devil is called death, against whom the insult is hurled; and he is called contentious, because through pride, although unequal in power, he resisted. So when he is defeated, he is killed and his spoils are taken from him; the one who fought against him will be angry.
(Vers. 56.)
(Verse 56.) However, the sting of death is sin. The sting signifies authority, because death received its authority through sin, as if sin was not present, the devil would have been silenced, and death would not exist. But the power of sin is the law. Therefore, the power of sin is the law, because sin would not be imputed if there was no law.
(Vers. 57.)
(Verse 57.) But thanks be to God, who has given us victory through our Lord Jesus Christ. He says that the triumph of the Savior has profited us; for what the Savior accomplished, He did not accomplish for Himself alone, but for us. Therefore, the victory is ours; for this reason, He became man while remaining God, so that by overcoming the devil, while not committing sin, He might acquire victory for us, who were held captive in death because of sin; so that the defeated devil, with Christ having been killed, who had not committed sin, might lose all whom he was holding captive because of sin. However, when he insults a man, he is made guilty, and thus the handwriting, that is, the sentence by which the human race was held in death, is erased, and being rescued, with the souls being led into heaven; so that they are not taken away from him by power, but by justice from God through our Lord Jesus Christ.
(Vers. 58.)
(Verse 58.) Therefore, my beloved brothers, be steadfast and immovable, abounding in the work always, knowing that your labor is not in vain in the Lord. After all the necessary things have been explained for the organization of Ecclesiastical teaching and what should be avoided or followed has been demonstrated, he exhorts them to be firmly established in good works and always ready and plentiful in the works that produce fruit before the Lord. For through these things that have been explained, they will henceforth receive the reward of good work from the Lord, so that they may not be overturned by evil conversations.