I Corinthians 15 · The Lantern

The Resurrection of Christ

Now I make known to you, brothers, the gospel that I evangelised to you, which you also received, in which you also have stood,

The Jews do not stand in the gospel, since they have not received Jesus; those from the heresies stand ill, since they do not understand the gospel but interpret it in their own private way; those who sin do not stand, since they do not live according to the gospel. Who, then, stand in the gospel but those who have received it and accepted it and live according to it?

"I make known unto you, brethren," saith he, "the gospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was already known but afterwards had fallen into oblivion, "maketh known" by recalling it into memory.

888. – After instructing the Corinthians about the sacrament and about the reality contained and signified in the sacraments, namely, grace and its effects, the Apostle now instructs them about a reality not contained but signified in the sacraments, namely, the glory of the resurrection, which is not contained in a sacrament, since the one who receives the sacrament does not o…

through which you are also being saved — if you hold fast to the word I evangelised to you, unless you have believed in vain.

For I delivered to you in the foremost place what I also received: that Christ died for our sins according to the Scriptures,

But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who did eat butter and honey, of whom the prophet declared, "He is also a man, and who shall know him?" He was likewise preach…

The Son loses nothing when he bestows upon all, just as he also loses nothing when the Father receives the kingdom, nor does the Father suffer loss when he gives what is his own to the Son.

893. – For I delivered to you. Here he clarifies his proposition. In regard to this he does three things: first, he shows the origin of the doctrine about the resurrection of Christ; secondly, he shows what things are contained in such a doctrine (v. 3b); thirdly, the agreement of preachers on this doctrine (v. 11). 894.

and that He was buried, and that He has been raised on the third day according to the Scriptures,

and that He appeared to Cephas, then to the Twelve.

The divine dispensation raised him up and made not only two or three to be witnesses of his resurrection, but far more. For "he was seen by Cephas, then by the eleven, then he appeared to more than five hundred brethren at once", "and last of all" by Paul.

Note that he does not say "to the eleven," and neither does John (Jn 20:24), who writes that Thomas was "one of the twelve." We should probably say that either he has included Matthias with the other apostles by anticipation or else that he is still thinking of Judas, even after his betrayal and hanging.

898. – I delivered to you, fourthly, the appearance of Christ, because he appeared to Cephas. And he presents first the appearance made to others; secondly, those make to himself alone (v. 8). 899.

Thereafter He appeared to above five hundred brothers at once, of whom the greater part remain until now, but some have fallen asleep.

Those square white stones which fitted exactly into each other, are apostles, bishops, teachers, and deacons, who have lived in godly purity, and have acted as bishops and teachers and deacons chastely and reverently to the elect of God. Some of them have fallen asleep, and some still remain alive.

"Then he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep." Some say that "above," is above from heaven; that is, "not walking upon earth, but above and overhead He appeared to them:" adding, that it was Paul's purpose to confirm, not the resurrection only, but also the ascension.

901. – Then again he appeared to more than five hundred. But nothing is mentioned in the Scripture about this, except here. Yet it can be said that this appearance was the one about which Denis speaks in The Divine Names III, when all the disciples assembled to see the body, which they considered the prince of life.

Then He appeared to James, then to all the apostles.

We believe and confess that, rising on the third day from the dead, according to the Scriptures, he was seen by his holy disciples and others, as it is written. He ascended into heaven and sits on the right hand of the Father when he will come at the end of time to raise up all men and to render to each according to his works.

"After that, He was seen of James." I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. "Then to all the apostles." For there were also other apostles, as the seventy.

902. – Then, i.e., after this, he was seen by James, i.e., of Alphaeus. The reason for this can be assigned because, as it is read, James vowed that he would not take food, until he saw the Lord.

And last of all, as to an untimely birth, He appeared also to me.

For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God;

but by the grace of God I am what I am, and His grace toward me has not been void. Rather I toiled more abundantly than all of them — yet not I, but the grace of God that was with me.

Wherefore also Paul, since he was the apostle of the Gentiles, says, "I laboured more than they all." For the instruction of the former, [viz., the Jews, ] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of th…

"But by the grace of God I am what I am." Seest thou again another excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God.

908. – Therefore he says first: of myself I am nothing, but what I am, I am by the grace of God, i.e., from God, not from me: "Of this gospel I was made a minister" (Eph 3:7). And he says, what I am, because without grace a man is nothing: "If I have prophetic powers and understand all mysteries" (1 Cor 13:2).

Whether therefore I or they, thus we preach and thus you believed.

With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles.

But wherefore did he utter at all that same lofty expression, "I labored more abundantly than they?" He saw that the occasion compelled him.

910. – Whether then it was I or they, so we preach. Here he shows the agreement of the preachers; and this can be read in two ways: first, as confirming what has been said. As if one were to say: You preach thus, but we do not believe you alone, because you are the least of the Apostles.

The Resurrection of the Dead

Now if Christ is preached that He has been raised out from the dead, how do some among you say that there is no resurrection of the dead?

It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man.

"Now if Christ is preached that He hath been raised from the dead, how say some among you that there is no resurrection of the dead?" Seest thou how excellently he reasons, and proves the resurrection from the fact of Christ's being raised, having first established the former in many ways?

911. – Having built up faith in the resurrection of Christ, the Apostle now proves by the resurrection of Christ the future resurrection of the dead. First, he proves the future resurrection; secondly, he shows the quality of those rising (v. 35); thirdly, he describes the order of the resurrection (v. 54).

But if there is no resurrection of the dead, neither has Christ been raised;

and if Christ has not been raised, then our preaching is void also, and your faith is void also.

Since neither is the preaching empty nor is the faith empty, it is clear that Christ has been raised. And we have noted these points to show that, even though Paul was acquainted with dialectical argumentation, he nevertheless used it naturally; for it is from nature and common usage that the art of dialectic was given its bodily form by those who practice philosophy.

Forgiveness of sins comes through the resurrection.

918. – In regard to the first he makes his deduction by supposing that if Christ had not risen, the dead will not rise. If this is so, two undesirable things follow: one is that the Apostle's preaching is vain and useless; the other is that the faith of the Corinthians is in vain. Hence he says: If Christ has not risen, then our preaching is in vain.

And we are found also false witnesses of God, because we have witnessed concerning God that He raised up Christ — whom He has not raised, if indeed then the dead are not raised;

If he testifies falsely against God — the one who says that Christ has risen — then so too does everyone who says that there is a resurrection of the dead; but if Christ has risen as "the firstfruits of those who have fallen asleep," it is clear that the dead too are raised.

If a lie directed against the temporal life of another is detestable, how much more so is one prejudicial to his eternal life. Such is every lie voiced in the teaching of religion. On that account, the apostle terms it false witness if anyone lies about Christ, even in what might seem to pertain to his praise.

919. – We are even found to be misrepresenting God. Here he shows that those two things are incongruous. First, he shows that it is incongruous, if the preaching of the apostles were in vain or false; secondly, he shows that if it is incongruous, their faith would be in vain (v. 17). 920.

for if the dead are not raised, neither has Christ been raised;

And again he establishes it all, and takes it up again, saying, "For if the dead are not raised, neither hath Christ been raised." For had He not intended to do this, He would not have come into the world. And he names not this, but the end, to wit, His resurrection; through it drawing all things.

For if the dead rise not, neither hath Christ risen, but if Christ hath not risen, your faith is vain—-ye are yet in your sins; from that which was confessed and believed in by them, he confutes them and says: for if He, concerning whom you have believed, when He was dead rose again, why do you doubt the resurrection of the other dead, so that you make it appear that you have b…

Again he defends the same proposition. For He rose for the purpose of bringing about the universal resurrection. But if there is no resurrection, then He too has not risen; if this is admitted, then your faith is in vain: which is absurd.

and if Christ has not been raised, your faith is futile — you are still in your sins;

then also those having fallen asleep in Christ have perished.

If in this life only we are already hoping in Christ, we are of all men most to be pitied.

What archangel's voice, (I wonder), what trump of God is now heard, except it be, forsooth, in the entertainments of the heretics? For, allowing that the word of the gospel may be called "the trump of God," since it was still calling men, yet they must at that time either be dead as to the body, that they may be able to rise again; and then how are they alive?

"If in this life only we have hoped in Christ, we are of all men most pitiable." What sayest thou, O Paul? How "in this life only have we hope," if our bodies be not raised, the soul abiding and being immortal?

923. – But because someone could still say: I do not care about sins, I do not care about the dead, as long as in this life I have peace and quiet. Therefore, he adds a third incongruity, when he says: If for this life only, we have hoped in Christ, we are of all men most to be pitied.

The Order of Resurrection

But now Christ has been raised out from the dead, the firstfruit of those having fallen asleep.

Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus Christ the first-fruits by raising Him from the dead. Let us contemplate, beloved, the resurrection which is at all times taking place. Day and night declare to us a resurrection.

"But now hath Christ been raised from the dead, the first-fruits of them that are asleep." Having signified how great mischiefs are bred from not believing the resurrection, he takes up the discourse again, and says, "But now hath Christ been raised from the dead;" continually adding, "from the dead," so as to stop the mouths of the heretics.

926. – Here he proves that the conditional statement above set forth is true, namely, if Christ arose, the dead will rise. In regard to this he does three things: first, he shows how Christ's resurrection is related to that of others; secondly, he shows the order of the resurrection (v. 23); thirdly, he shows the end of the resurrection (v. 24).

For since through a man came death, through a man also came resurrection of the dead.

Now that falls down which returns to the ground; and that rises again which falls down. "Since by man came death, by man came also the resurrection." Here in the word man, who consists of bodily sub stance, as we have often shown already, is presented to me the body of Christ.

"For since by man came death, by man came also the resurrection of the dead." But if by a man, doubtless by one having a body. And observe his thoughtfulness, how on another ground also he makes his argument inevitable. As thus: "he that is defeated," saith he, "must in his own person also renew the conflict, the nature which was cast down must itself also gain the victory.

930. – For as by a man came death, by a man has also come the resurrection of the dead. Here he proves the relationship posited, namely, that Christ is the first fruits of them that sleep. First, he proves this in general; secondly, in special (v. 22). 931.

For as in Adam all die, so also in Christ all will be made alive;

Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all…

"For as in Adam all die, even so in Christ shall all be made alive." What then? tell me; did all die in Adam the death of sin? How then was Noah righteous in his generation? and how Abraham? and how Job? and how all the rest? And what, I pray? shall all be made alive in Christ? Where then are those who are led away into hell fire?

932. – For as in Adam. Here he proves the same in special, saying that as in Adam we all die a bodily death, so too we are all made alive in Christ: "As sin came into the world through one man" (Rom 5:12). He does not say through Eve, which seems contrary to Sir (25:33): "Through her we all die." I answer that this is through Eve suggesting, but through Adam as cause.

but each in his own order: the firstfruit, Christ; then those of Christ at His coming;

But since the merit of all is not one, nor is the advancement in faith one, therefore the ark too does not furnish one and the same dwelling to all these, but the lower parts are double-chambered and the upper parts triple-chambered, and nests are distinguished in it, so as to show that in the Church also, although all are contained within one faith and are washed by one baptis…

"But every man in his own order." For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits. Since if in the punishment all will not suffer alike but the difference is great; much more where there are sinners and righteous men shall the separation be yet wider.

933. – But each in his own order. Here he shows the order of the resurrection. First, he gives the order itself; secondly, he exhibits what he had said (v. 23). 934. – Therefore I say that it is true that in Christ shall all be made alive, but differently, because there will be a difference between head and members, and a difference as to the good and the evil.

then the end, when He may hand over the kingdom to God and Father, when He may have annulled all dominion and all authority and power;

But it remains so firm and stable in its own state, notwithstanding the introduction into it of the Trinity, that the Son actually has to restore it entire to the Father; even as the apostle says in his epistle, concerning the very end of all: "When He shall have delivered up the kingdom to God, even the Father; for He must reign till He hath put all enemies under His feet; " f…

They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment.

936. – Then comes the end. Here he shows the end of the resurrection and it is twofold: one as to attaining the good; the others as to removal of the wicked (v. 25). In regard to the first he does two things: first, he shows that the attainment of the good consists in inhering to God; secondly, he shows that it consists in immediate inherence (v. 24b). 937.

for it behooves Him to reign until He has put all the enemies under His feet.

As the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city; for everywhere the Saviour will be seen, according as they shall be worthy who see Him.

Will the Lord rule only until he has put all his enemies under his feet? Will he then stop ruling? Obviously it is only then that he will really begin to rule in the full sense of the word!

940. – For he must reign. Here the Apostle shows the end of the resurrection as to the removal of the wicked. This he shows by the destruction of all enemies of Christ: first, he mentions their destruction; secondly, the perfection of subjection (v. 26); thirdly, the end of the destruction (v. 28). 941.

The last enemy to be abolished is death.

For this end did He put enmity between the serpent and the woman and her seed, they keeping it up mutually: He, the sole of whose foot should be bitten, having power also to tread upon the enemy's head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head,-which was born of Mary, of whom the prophet speaks: "Thou…

"The last enemy that shall be abolished is death." How the last? After all, after the devil, after all the other things. For so in the beginning also death came in last; the counsel of the devil having come first, and our disobedience, and then death. Virtually then indeed it is even now abolished: but actually, at that time.

944. – So, therefore, the subjection of all adversaries is clear, which subjection will, indeed, be most complete, because even that which is extremely hostile will be subjected to Him. This, however, is death, which is contrary to life most of all; and therefore, he says: the last enemy, where he does three things.

For He has put all things in subjection under His feet. But when it is said that all things have been put in subjection, it is evident that the One having put all things in subjection to Him is excepted;

He makes your subjection his own, and because of your struggle against virtue, he calls himself subjected.… He calls himself naked, if any of you are naked.… When one is in prison, he said that he himself was the one imprisoned. For he himself took up our infirmities and bore the burden of our ills. And one of our infirmities is insubordination, and this he also bore.

948. – That death itself will be subjected to Christ he proves with an authority (Ps 8:8): Thou hast put all things under his feet, i.e., under His humanity, namely, Christ's. "And every tongue confess that Jesus Christ is Lord" (Phil 2:11); "To me every knee shall bow, every tongue shall swear" (Is 45:23). 949. – From this authority he argues, saying: But when it says.

and when all things shall have been subjected to Him, then the Son Himself will also be put in subjection to the One having put all things in subjection to Him, so that God may be all in all.

In short, so long as I am not subject to the Father, neither is he himself said to be "subject" to the Father. Not that he himself needs subjection with the Father, but on my behalf, in whom he has not yet consummated his work, he himself is said not to be subject; for thus we read, that "we are the body of Christ and members in part".… But when he shall have "consummated" his…

God will be all things in all, so that there will not be only wisdom in Solomon, meekness of soul in David, zeal in Elias and Phineas, faith in Abraham, perfect love in Peter... zeal of preaching in the chosen vessel [Paul], and two or three virtues each in others. But God will be completely in all.

950. – Then when he says: When all things are subjected to him, he shows that the end of this resurrection is not in the humanity of Christ, but the rational creature will be further led to contemplating the divinity, and in it is our happiness. Therefore, he says, when all things are subjected to him.

Otherwise, what will they do who are baptized for the dead? If the dead are not raised at all, why also are they baptized for them?

For if "as in Adam all die, even so in Christ shall all be made alive," [1 Corinthians 15:22] their vivification in Christ must be in the flesh, since it is in the flesh that arises their death in Adam. "But every man in his own order," because of course it will be also every man in his own body. For the order will be arranged severally, on account of the individual merits.

He takes in hand again another topic, establishing what he said at one time from what God doeth, and at another from the very things which they practice. And this also is no small plea for the defence of any cause when a man brings forward the gainsayers themselves as witnessing by their own actions what he affirms. What then is that which he means?

"Else what shall they do" He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns.

And why are we ourselves in danger every hour?

"And why," he inquires, "stand we in jeopardy every hour? " -meaning, of course, through the flesh.

"Why do we also stand in jeopardy every hour? I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily." See again whence he endeavors to establish the doctrine, from his own suffrage: or rather not from his only, but from that also of the other apostles.

955. – Why am I in peril every hour? Here he presents the second incongruity. In regard to this he does two things: first, he mentions the incongruity in general; secondly, in special. 956. – He says, therefore: Not only are some baptized in vain for the remission of sins, but we also are afflicted in vain, if there is no resurrection of the dead.

Every day I die — as surely as my boasting in you, brothers, which I have in Christ Jesus our Lord.

If according to man I fought wild beasts in Ephesus, what is the profit to me? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”

From Syria even unto Rome I fight with beasts, both by land and sea, both by night and day, being bound to ten leopards, I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse.

For there are some widows which esteem gain their business; and since they ask without shame, and receive without being satisfied, render the generality more backward in giving.

959. – The when he says, What do I gain, he specifies the dangers as to place. Here it should be noted that this is read in Ac (chap. 19), which says that when St. Paul had converted many to the faith at Ephesus, some stirred up the people against him, so that he would not dare to go out into the theatre, and that he endured many dangers.

Do not be misled: bad companionships corrupt good morals.

Follow companies and conversations worthy of God, mindful of that short verse, sanctified by the apostle's quotation of it, "Ill interviews good morals do corrupt." Talkative, idle, winebibbing, curious tent-fellows, do the very greatest hurt to the purpose of widow-hood.

"Be not deceived: evil company doth corrupt good manners." Then that he might not make his discourse too rough, he dwells not long upon his "reductio ad absurdum," but again turns his discourse to exhortation, saying, "Be not deceived: evil company doth corrupt good manners." And this he said, both to rebuke them as without understanding, (for here he by a charitable expression…

961. – Then when he says: Do not be deceived, he concludes to a warning from the preceding: first, as to the sick; secondly, as to the perfect and just (v. 34). 962. – In regard to the first he does two things: first, he makes them attentive, saying: Do not be deceived.

Sober up righteously and do not sin; for some have ignorance of God — I speak to your shame.

"Be sober as is right, and sin not; for some have not the knowledge of God," that is, those who sin. "For we wrestle not against flesh and blood, but against spiritual powers." But the rulers of darkness have power to tempt us. That is why concessions are made. Therefore also Paul says: "I buffet my body and bring it into subjection.

"Awake up righteously and sin not." As if he were speaking to drunkards and madmen. For suddenly to cast every thing out of their hands, was the part of drunkards and madmen, in not seeing any longer what they saw nor believing what they had before confessed. But what is, "righteously?" with a view to what is profitable and useful.

963. – Then when he says: Come to your right mind and sin no more, he presents an admonition as to the perfect. For someone could say that from their conversations the weak should take care, because they are easily deceived; but the perfect cannot be so deceived. But the Apostle wishes that even the perfect be cautious. Hence he does two things in this regard.

The Resurrection Body

But someone will say, “How are the dead raised? And with what body do they come?”

What, then, shall they do who are baptized for the body, if the body rises not again? We stand, then, on firm ground (when we say) that the next question which the apostle has discussed equally relates to the body. But "some man will say, `How are the dead raised up? With what body do they come?

Everything wrong with our bodies in this life will be healed in the resurrection.

964. – Having proved the resurrection of the dead, the Apostle now shows the quality and mode of those rising. In regard to this he does two things: first, he raises a question about the quality of those rising; secondly, he answers it (v. 36). 965. – In regard to the resurrection there have been two errors. For some absolutely denied the future resurrection of the dead.

Fool! What you yourself sow does not come to life unless it dies.

We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection.

966. – He answers these two questions when he says, you foolish man! First, he solves the second; secondly, he solves the first (v. 44b). To understand what the Apostle presents in the first part, it is necessary to investigate what the Apostle intends. But in this part the Apostle intends to show that the dead will rise and that their substance will be the same.

And what you sow, you do not sow the body that will be, but a bare grain — it would be of wheat or of some of the rest —

Indeed, since he proposes as his examples "wheat grain, or some other grain, to which God giveth a body, such as it hath pleased Him; " since also he says, that "to every seed is its own body; " that, consequently, "there is one kind of flesh of men, whilst there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that…

"And he who soweth, soweth not that body that shall be." For the things before spoken meet the question, "how they are raised;" but this, the doubt, "with what manner of body they come." But what is, "thou sowest not that body which shall be?" Not an entire ear of corn, nor new grain.

970. – For when he says, and what you sow, he shows that the quality of seed is different from the quality of the sprout. Hence he says, what you sow is not the body which is to be, i.e., you do not plant it as it will be.

but God gives to it a body even as He has willed, and to each of the seeds its own body.

And to every seed God has assigned its own body -not, indeed, its own in the sense of its primitive body-in order that what it acquires from God extrinsically may also at last be accounted its own.

He did not say God "gave" or "ordered" but God "gives," that you may know how the Creator applies the effective power of his wisdom to the creation of things which come into existence daily at their appointed times.

972. – Then, describing the quality of sprouting, he attributes it first to God; secondly, to the proportion of nature. 973. – First he says, God gives it a body as he has chosen, because it proceeds from an ordination of the divine will that from such a seed such a plant is produced, which plant is as the body of a seed. For the ultimate fruit of a plant is the seed.

Not all flesh is the same flesh, but one indeed of men, and another flesh of beasts, and another flesh of birds, and another of fish.

With this view he adds, in a figurative sense, certain examples of animals and heavenly bodies: "There is one flesh of man" (that is, servants of God, but really human), "another flesh of beasts" (that is, the heathen, of whom the prophet actually says, "Man is like the senseless cattle" ), "another flesh of birds" (that is, the martyrs which essay to mount up to heaven), "anot…

In the resurrection a better body is constructed, one which is no longer flesh and blood as such but which is an immortal and indestructible living being.

975. – Here the Apostle presents an example of the diverse qualities of a rising body in diverse species. First, by comparing heavenly to earthly bodies; secondly, earthly to heavenly (v. 40b); thirdly, celestial bodies to each other (v. 41). 976.

And there are heavenly bodies and earthly bodies; but one is the glory of the heavenly, and another that of the earthly.

One is the glory of the sun, and another the glory of the moon, and another the glory of the stars; for star differs from star in glory.

The defect, therefore, of that passion which has regard to ignorance, will either attach alike to their whole Pleroma, since [all its members] are of the same substance; and the Propator will share in this defect of ignorance-that is, will be ignorant of Himself; or, on the other hand, all those lights which are within the Pleroma will alike remain for ever impassible.

The members of the one church are different. Just as the sun has its own brilliance, and the moon also tempers the darkness of the night. And the five other stars called the wandering stars traverse the sky, differing both in their courses and in their brilliance. There are other countless stars that we see shining in the firmament.

978. – For the same purpose he further introduces the diverse qualities of celestial bodies, when he says, there is one glory of the sun and another of the moon. Similarly, there is a difference among the stars, for star differs from star in glory. Furthermore, by the sun can be understood Christ: "But for you who fear my name the sun of righteousness shall rise" (Mal.

So also is the resurrection of the dead. It is sown in decay, it is raised in immortality;

In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so "shall He also," it is said, "raise us up by His own power." And again to the Romans he says, "But if the Spirit of Him that raised up Jesus from the…

"So also is the resurrection of the dead." "So," How? with considerable difference. Then leaving this doctrine as sufficiently proved, he again comes to the proof itself of the resurrection and the manner of it, saying, "It is sown in corruption, it is raised in incorruption." And observe his consideration.

979. – Then when he says, So it is with the resurrection of the dead, he adapts the above examples to the resurrection of the dead. It should not be supposed as to the literal explanation that the Apostles is saying this to indicate a diversity of genus in those rising, just because he had stated, star differs from star.

it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;

But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, "It is sown in dishonour, it rises in glory." For what is more ignoble than dead flesh?

"It is sown in dishonor." For what is more unsightly than a corpse in dissolution? "It is raised in glory." "It is sown in weakness." For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. "It is raised in power." For there shall nothing prevail against it for all the future.

981. – Secondly, he touches on the mark of clarity, when he says: It is sown in dishonor, i.e., the body, which before death was subject to many deformities and miseries: "Man that is born of a woman is of few days, and full of trouble" (Job 14:1). But it is raised in glory, which signifies clarity, as Augustine says (On John).

it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual.

God is a Spirit, not pervading matter, but the Maker of material spirits, and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works. I refuse to adore that workmanship which He has made for our sakes.

For a severe judgment will those teachers receive "who teach, but do not," [Matthew 23:3] and those who take upon them the name of Christ falsely, and say: We teach the truth, and yet go wandering about idly, and exalt themselves, and make their boast in the mind of the flesh.

983. – Fourthly, he touches on the mark of subtility, when he says, It is sown a physical body, it is raised a spiritual body. In virtue of this mark some desire that it belongs to a glorified body to be able to exist in the same place with a body not glorified.

So also it has been written: “The first man Adam became a living being”; the last Adam a life-giving spirit.

For there had been a necessity that, in the first place, a human being should be fashioned, and that what was fashioned should receive the soul; afterwards that it should thus receive the communion of the Spirit.

"So also it is written, the first man Adam became a living soul: the last Adam became a life-giving Spirit." And yet the one indeed is written, but the other not written. How then said He, "it is written?" He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet.

991. – Thus it is written. Here he proves the proposition. His demonstration is as follows: there are two principles of human generation; one according to natural life, namely Adam; the other according to the life of grace, namely Christ. But animality is distributed in all men by the first principle, namely, Adam.

However, the spiritual was not first, but the natural, then the spiritual.

The first man was from the earth, made of dust; the second man from heaven.

As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "I…

Having said that "the natural was first," and "the spiritual afterward," he again states another difference, speaking of "the earthy" and "the heavenly." For the first difference was between the present life and that which is to come: but this between that before grace and that after grace.

995. – He assigns the reason for what is said about diversity, saying, the first man. As if to say: truly the first man was made a living animal, because he is of the earth: "God formed man of dust from the ground" (Gen. 2:7), and therefore he is said to be of the earth, i.e., animal. The second man, namely Christ, was made a life-giving spirit, because he is of heaven.

As is the one made of dust, so also are those of the earth; and as is the heavenly one, so also are those of heaven.

Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy;" and in another place, "But the animal man receiveth not the things of the Spirit;" and again: "He that is spiritual judgeth all things."

"As is the earthy, such are they also that are earthy:" so shall they perish and have an end. "As is the heavenly, such are they also that are heavenly:" so shall they abide immortal and glorious. What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death.

996. – Then when he says, As is the man of dust, he shows the derivation of the likeness of these principles from each one: first, in common; secondly, he divides it into parts (v. 49). 997. – He says, therefore, As is the man of dust.

And even as we have borne the image of the earthly, we will also bear the image of the heavenly.

Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his Epistle, in accordance with what he had already declared, "And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven.

They are also a "heaven" "bearing the likeness of the heavenly man," since God is dwelling in them and mingling with them.

998. – Just as we have borne. Here he concludes with how we ought to be specially conformed to the man, that is to say, the heavenly man. We can be conformed to the heavenly man in life in two ways, namely, of grace and of glory, and the one is the way to the other, because without the life of grace we cannot attain to the life of glory.

Where, O Death, Is Your Victory?

Now I say this, brothers, that flesh and blood is not able to inherit the kingdom of God, nor does decay inherit immortality.

Among the other [truths] proclaimed by the apostle, there is also this one, "That flesh and blood cannot inherit the kingdom of God." This is [the passage] which is adduced by all the heretics in support of their folly, with an attempt to annoy us, and to point out that the handiwork of God is not saved.

Let us by no means scorn the flesh, but let us reject its works. Let us not despise the body that will reign in heaven with Christ. "Flesh and blood can obtain no part in the kingdom of God." This does not refer to flesh and blood as such but to the works of the flesh.

999. – And this is what he says: I tell you this, brethren; as if to say: unless you live, namely, the life of grace, you cannot attain to the kingdom of God, i.e., to the life of glory, because flesh and blood cannot inherit the kingdom of God.

Behold, I tell you a mystery: we will not all sleep, but we will all be changed —

For when he adds, "This corruptible must put on incorruption, and this mortal must put on immortality," this will assuredly be that house from heaven, with which we so earnestly desire to be clothed upon, whilst groaning in this our present body,-meaning, of course, over this flesh in which we shall be surprised at last; because he says that we are burdened whilst in this taber…

The pious people will be raised as they transform the remnants of the "old man" that cling to them into the "new man." The impious people who have kept the "old man" from the beginning to the end will be raised in order to be precipitated into the second death. Those who read diligently can make out the divisions of the ages. They have no horror of tares or chaff.

1001. – After responding to the question on the quality of the resurrection, the Apostle then responds to the question which was asked about the mode and order of the resurrection. And concerning this he does two things. First, he shows the mode and order of the resurrection; secondly, he confirms it by an authority (v. 54). Concerning the first, he does two things.

in an instant, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we ourselves will be changed.

Let our opponents-that is, they who speak against their own salvation-inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, -in what bodies did they rise again? In those same, no doubt, in which they had also died.

He who has not believed will be forsaken, and by his disbelief he will bring upon himself his own condemnation.

1005. – Next he exhibits the order and mode of the resurrection when he says, in a moment, in the twinkling of an eye. Concerning this he does three things. First, he exhibits the order with respect to time; secondly, with respect to the cause of the resurrection (v. 52b); thirdly, with respect to the progress produced by the cause (v. 52c). 1006.

For it behooves this perishable to put on the imperishable, and this mortal to put on immortality.

Rightly therefore does the apostle declare, "Flesh and blood cannot inherit the kingdom of God;" and, "Those who are in the flesh cannot please God:" not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused.

The blossom of the resurrection is immortality and incorruption. What is richer than everlasting rest? What is a source of greater gain and satisfaction than perpetual security? Here is the manifold fruit, the harvest, whereby man's nature grows more vigorous and productive after death.

1012. – Here the Apostle established the necessary effect of the resurrection proceeding from its own cause. And concerning this he establishes two things in correspondence with the two he had established in the progress of the effects from the cause itself. The first is general for all, namely, that the dead will rise incorruptible.

And when this perishable may have put on the imperishable and this mortal may have put on immortality, then will come to pass the word which is written: “Death has been swallowed up in victory.”

Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable.

"But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory." Thus, since he was speaking of great and secret things, he again takes prophecy to confirm his word.

1016. – Then when he says, But when this mortal, he confirms what he had said by authority. And concerning this he does two things. First, he establishes the authority; secondly, from this he concludes three things (v. 55). 1017.

“Where, O death, is your victory? Where, O death, is your sting?”

It is a symbol, too, of the Lord's successful work, He having borne on His head, the princely part of His body, all our iniquities by which we were pierced.

"O death, where is thy sting? O grave, where is thy victory?" Seest thou his noble soul? how even as one who is offering sacrifices for victory, having become inspired and seeing already things future as things past, he leaps and tramples upon death fallen at his feet, and shouts a cry of triumph over its head where it lies, exclaiming mightily and saying, "O death, where is th…

1018. – Then when he says, Where, O death, is your victory?, he concludes three things on the basis of authority: the scorn of the saints against death; the actions of thanks toward God (v. 57); and his admonition to the Corinthians (v. 58). Concerning the first he does two things. First, he mentions the scorn; secondly, he explains it (v. 56). 1019.

And the sting of death is sin, and the power of sin is the law.

Baptism destroys the sting of death. For you descend into the water laden with your sins. But the invocation of grace causes your soul to receive this seal, and after that it does not lead you to be swallowed up by the dread dragon. You go down "deadly indeed in sin," and you come up "alive unto righteousness."

Why, if the law is good, is it the power of sin? Because sin wrought death by that which is good, that it might become exceedingly sinful, that is, might acquire greater powers by becoming also transgression. Why, if the law is good, are we "dead to the law by the body of Christ"?

1020. – What the sting is, he explains in what follows, saying, the sting of death is sin. Therefore, he sets forth two points: one by which he explains what he said; the other by which he excludes an objection (v. 56b). It should be understood that the sting of death can be described either as a goad to death, or that which death uses or makes.

But thanks be to God, who is giving us the victory through our Lord Jesus Christ.

Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

Besides, he who bids us shine as sons of light, does not bid us hide away out of sight as sons of darkness. He commands us to stand stedfast, certainly not to act an opposite.

"Wherefore, brethren, be ye steadfast, unmoveable." Just and seasonable is this exhortation after all that had gone before. For nothing so disquiets as the thought that we are buffeted without cause or profit. "Always abounding in the work of the Lord:" i.e., in the pure life.