But other evils had found means to introduce themselves into the midst of
the shining gifts which were exercised in the bosom of the flock at
Corinth. The resurrection of the dead was denied. Satan is wily in his
dealings. Apparently it was only the body that was in question;
nevertheless the whole gospel was at stake, for if the dead rose not, then
Christ was not risen. And if Christ was not risen, the sins of the faithful
were not put away, and the gospel was not true. The apostle therefore
reserved this question for the end of his epistle, and he enters into it
thoroughly.
First, he reminds them of that which he had preached among them as the
gospel, that Christ died for our sins according to the scriptures, and was
raised again according to the scriptures. This then was the means of their
salvation, if they continued in it, unless they had believed in vain. Here
at least was a very solid foundation for his argument: their salvation
(unless all that they had believed was but a profitless fable) depended on
the fact of the resurrection, and was bound up with it. But if the dead
rose not, Christ was not risen, for He had died. The apostle begins
therefore by establishing this fact through the most complete and positive
testimonies, including his own testimony, since he had himself seen the
Lord. Five hundred persons had seen Him at once, the greater part of whom
were still alive to bear witness of it.
Observe, in passing, that the apostle can speak of nothing without a moral
effect being produced in his heart, because he thinks of it with God. Thus,
verses 8-10, he calls to mind the state of things with regard to himself
and to the other apostles, and that which grace had done; and then, his
heart unburdened, he returns to his subject. The testimony of every divine
witness was the same. Everything declared that Christ was risen; everything
depended on the fact that He was so. This was his starting-point. If, said
he, that which was preached among you is that Christ was raised from the
dead, how happens it that some among you say there is no resurrection of
the dead? If there is none, Christ is not risen; if He is not risen, the
preaching of His witnesses is vain, the faith of Christians vain. Nor that
only; but these witnesses are false witnesses, for they had declared, with
respect to God, that He had raised up Christ from the dead. But God had not
raised Him up if the dead do not rise. And in that case their faith was
vain: they were yet in their sins; and those who had already fallen asleep
in Christ had perished. Now, if it be in this life only that the believer
has hope in Christ, he is of all men the most miserable; he does but suffer
as to this world. But it is not so, for Christ is risen.
Here, however, it is not only a general doctrine that the dead are raised.
Christ, in rising, came up from among the dead. It is the favour and the
power of God come in, [see note #17]
to bring back from among the dead the One who had in His grace gone down
into death to accomplish and to display the deliverance of man in Christ
from the power of Satan and of death; and to put a public seal on the work
of redemption, to exhibit openly in man the victory over all the power of
the enemy. Thus Christ arose from among all the other dead (for death could
not hold Him), and established the glorious principle of this divine and
complete deliverance, and He became the first-fruits of them that slept,
who, having His life, await the exercise of His power, which will awaken
them by virtue of the Spirit that dwells in them.
This evidently gives a very peculiar character to the resurrection. It is
not only that the dead rise, but that God, by His power, brings back
certain persons from among the dead, on account of the favour which He has
for them, and in connection with the life and the Spirit which are in them.
Christ has a quite peculiar place. Life was in Him, and He is our life. He
gained this victory by which we profit. He is of right the first-fruits. It
was due to His glory. Had He not gained the victory, we should always have
remained in prison. He had power Himself to resume life, but the great
principle is the same, it is not only a resurrection of the dead, but those
who are alive according to God arise as the objects of His favour, and by
the exercise of that power which wills to have them for Himself and with
Himself-Christ, the first-fruits: those who are Christ's, at His coming. We
are associated with Christ in resurrection. We come out like Him, not only
from death, but from the dead. We mark, too, here how Christ and His people
are inseparably identified. If they do not rise, He is not risen. He was as
really dead as we can be, has taken in grace our place under death, was a
man as we are men (save sin) so truly that, if you deny this result for us,
you deny the fact as to Him; and the object and foundation of faith itself
fails. This identification of Christ with men, so as to be able to draw a
conclusion from us to Him, is full of power and blessing. If the dead do
not rise, He is not risen; He was as truly dead as we can be.
It needed to be by man. No doubt the power of God can call men back from
the tomb. He will do so, acting in the Person of His Son, to whom all
judgment is given. But that will not be a victory gained in human nature
over death which held men captive. This it is which Christ has done. He was
willing to be given up to death for us, in order (as man) to gain the
victory for us over death and over him who had the power of death. By man
came death; by man, resurrection. Glorious victory! complete triumph! We
come out of the state where sin and its consequences fully reached us. Evil
cannot enter the place into which we are brought out. We have crossed the
frontiers for ever. Sin, the power of the enemy, remains outside this new
creation, which is the fruit of the power of God after evil had come in,
and which the responsibility of man shall not mar. It is God who maintains
it in connection with Himself: it depends on Him.
There are two great principles established here: by man, death; by man, the
resurrection of the dead; Adam and Christ as heads of two families. In Adam
all die; in Christ all shall be made alive. But here there is an
all-important development in connection with the position of Christ in the
counsels of God. One side of this truth is the dependence of the family, so
to call it, upon its head. Adam brought death into the midst of his
descendants-those who are in relation with himself. This is the principle
which characterises the history of the first Adam. Christ, in whom is life,
brings life into the midst of those who are His-communicates it to them.
This principle characterises the second Adam, and those who are His in Him.
But it is life in the power of resurrection, without which it could not
have been communicated to them. The grain of wheat would have been perfect
in itself, but would have remained alone. But He died for their sins, and
now He imparts life to them, all their sins being forgiven them.
Now, in the resurrection, there is an order according to the wisdom of God
for the accomplishment of His counsels-Christ, the first-fruits; those who
are Christ's, at His coming again. Thus those who are in Christ are
quickened according to the power of the life which is in Christ; it is the
resurrection of life. But this is not the whole extent of resurrection as
acquired by Christ, in gaining the victory over death according to the
Spirit of holiness. The Father has given Him power over all flesh, that He
should give eternal life to as many as the Father had given Him. The latter
are those of whom this chapter treats essentially, because its subject is
resurrection among Christians; and the apostle, the Spirit Himself, loves
to speak on the subject of the power of eternal life in Christ. Yet he
cannot entirely omit the other part of the truth. The resurrection of the
dead, he tells us, is come by man. But he is not here speaking of the
communication of life in Christ. In connection with this last and nearer
part of his subject, he does not touch upon the resurrection of the wicked;
but after the coming of Christ he introduces the end, when He shall have
given up the kingdom to the Father. With the kingdom is introduced the
power of Christ exercised over all things-a different thought entirely from
the communication of life to His own.
There are three steps therefore in these events: first, the resurrection of
Christ; then, the resurrection of those who are His, at His coming;
afterwards, the end, when He shall have given up the kingdom to the Father.
The first and the second are the accomplishment in resurrection of the
power of life in Christ and in His people. When He comes, He takes the
kingdom; He takes His great power and acts as king. From His coming then to
the end is the development of His power, in order to subdue all things to
Himself; during which all power and all authority shall be abolished. For
He must reign till all His enemies are under His feet; the last subdued
will be death. Here then, as the effect of His power only, and not in
connection with the communication of life, we find the resurrection of
those who are not His; for the destruction of death is their resurrection.
They are passed over in silence: only that death, such as we see it, has no
longer dominion over them. Christ has the right and the power, in virtue of
His resurrection and of His having glorified the Father, to destroy the
dominion of death over them, and to raise them up again. This will be the
resurrection of judgment. Its effect is declared elsewhere.
When He has put all His enemies under His feet, and has given back the
kingdom to His Father (for it is never taken from Him, nor given to
another, as happens with human kingdoms), then the Son Himself is subject
to Him who has put all things under Him, in order that God may be all in
all. The reader should observe, that it is the counsels of God with regard
to the government of all things which is here spoken of, and not His
nature; and moreover it is the Son, as man, of whom these things are said.
This is not an arbitrary explanation: the passage is from Psalm 8, the
subject of which is the exaltation of man to the position of head of all
things, God putting all things under His feet. Nothing, says the apostle,
is excepted (Heb. 2:8) save, as he adds here, that He is necessarily
excepted who put all things under Him. When the man Christ, the Son of God,
has in fact accomplished this subjugation, He gives back to God the
universal power which had been committed to Him, and the mediatorial
kingdom, which He held as man, ceases. He is again subject, as He was on
earth. He does not cease to be one with the Father, even as He was so while
living in humiliation on the earth, although saying at the same time
"Before Abraham was, I am." But the mediatorial government of man has
disappeared-is absorbed in the supremacy of God, to which there is no
longer any opposition. Christ will take His eternal place, a Man, the Head
of the whole redeemed family, being at the same time God blessed for ever,
one with the Father. In Psalm 2 we see the Son of God, as born on earth,
King in Zion, rejected when He presented Himself on earth; in Psalm 8 the
result of His rejection, exalted as Son of man at the head of all that the
hand of God has made. Then we find Him here laying down this conferred
authority, and resuming the normal position of humanity, namely, that of
subjection to Him who has put all things under Him; but through it all,
never changing His divine nature, nor-save so far as exchanging humiliation
for glory-His human nature either. But God is now all in all, and the
special government of man in the Person of Jesus-a government withwhich
the assembly is associated (see Eph. 1:20-23, which is a quotation from
the same Psalm)-is merged in the immutable supremacy of God, the final and
normal relationship of God with His creature. We shall find the Lamb
omitted in that which is said in Revelation 21:1-8, speaking of this same
period.
Thus we find in this passage resurrection by man-death having entered by
man; the relationship of the saints with Jesus, the source and the power of
life, the consequence being His resurrection, and theirs at His coming;
power over all things committed to Christ, the risen Man; afterwards the
kingdom given back to God the Father, the tabernacle of God with men, and
the man Christ, the second Adam, eternally a man subject to the
Supreme-this last a truth of infinite value to us (the resurrection of the
wicked, though supposed in the resurrection brought in by Christ, not being
the direct subject of the chapter). The reader must now remark that this
passage is a revelation, in which the Spirit of God, having fixed the
apostle's thoughts upon Jesus and the resurrection, suddenly interrupts the
line of his argument, announcing-with that impulse which the thought of
Christ always gave to the mind and heart of the apostle-all the ways of God
in Christ with regard to the resurrection, to the connection of those that
are His with Him in that resurrection, and the government and dominion
which belong to Him as risen, as well as the eternal nature of His
relationship, as man, to God. Having communicated these thoughts of God,
which were revealed to him, he resumes the thread of his argument in verse
29. This part ends with verse 34, after which he treats the question, which
they had brought forward as a difficulty-in what manner should the dead be
raised?
By taking the verses 20-28 (which contain so important a revelation in a
passage that is complete in itself) as a parenthesis, the verses 29-34
become much more intelligible, and some expressions, which have greatly
harassed interpreters, have a tolerably determined sense. The apostle had
said, in verse 16, "If the dead rise not," and then, that if such were the
case, those who had fallen asleep in Jesus had perished, and that the
living were of all men most miserable. At verse 28 he returns to these
points, and speaks of those who are baptised for the dead, in connection
with the assertion, that if there were no resurrection those who had fallen
asleep in Christ had perished; "if," he says, repeating more forcibly the
expression in verse 16, "the dead rise not at all"; and then shews how
entirely he is himself in the second case he had spoken of, "of all men
most miserable," and almost in the case of perishing also, being every
moment in danger, striving as with wild beasts, dying daily. Baptised,
then, for the dead is to become a Christian with the view fixed on those
who have fallen asleep in Christ, and particularly as being slain for Him,
taking one's portion with the dead, yea, with the dead Christ; it is the
very meaning of baptism (Rom. 6). How senseless if they do not rise! As in
1 Thessalonians 4, the subject, while speaking of all Christians, is looked
at in the same way. The word translated "for" is frequently used in these
epistles for "in view of," "with reference to."
We have seen that verses 20-28 form a parenthesis. Verse 29 then is
connected with verse 18. Verses 30-32 relate to verse 19. The historical
explanations of these last verses is found in the second epistle (see chap.
1:8, 9; 4:8-12). I do not think that verse 32 should be taken literally.
The word translated "I have fought with beasts" is usually employed in a
figurative sense, to be in conflict with fierce and implacable enemies. In
consequence of the violence of the Ephesians he had nearly lost his life,
and even despaired of saving it; but God had delivered him. But to what
purpose all these sufferings, if the dead rise not? And observe here, that
although the resurrection proves that death does not touch the soul
(compare Luke 20:38), yet the apostle does not think of immortality,(18)
apart from resurrection. God has to do so, with man? and man is composed of
body and of soul. He gives account in the judgment of the things done in
the body. It is when raised from the dead that he will do so. The intimate
union between the two, quite distinct as they are, forms the spring of
life, the seat of responsibility, the means of God's government with regard
to His creatures, and the sphere in which His dealings are displayed. Death
dissolves this union; and although the soul survives, and is happy or
miserable, the existence of the complete man is suspended, the judgment of
God is not applied, the believer is not yet clothed with glory. Thus to
deny the resurrection, was to deny the true relationship of God with man,
and to make death the end of man, destroying man as God contemplates him,
and making him perish like a beast. Compare the Lord's argument in that
passage in Luke of which I have already quoted one verse.
Alas! the denial of the resurrection was linked with the desire to unbridle
the senses. Satan introduced it into the heart of Christians through their
communication with persons with whom the Spirit of Christ would have had no
communion.
They needed to have their conscience exercised, to be awakened, in order
that righteousness might have its place there. It is the lack of that which
is commonly the true source of heresies. They failed in the knowledge of
God. It was to the shame of these Christians. God grant us to take heed to
it! It is the great matter even in questions of doctrine.
But further, the inquisitive spirit of man would fain be satisfied with
respect to the physical mode of the resurrection. The apostle did not
gratify it, while rebuking the stupid folly of those who had occasion every
day to see analogous things in the creation that surrounded them. Fruit of
the power of God, the raised body would be, according to the good pleasure
of Him who gave it anew for the glorious abode of the soul, a body of
honour, which, having passed through death, would assume that glorious
condition which God had prepared for it-a body suited to the creature that
possessed it, but according to the supreme will of Him who clothed the
creature with it. There were different kinds of bodies; and as wheat was
not the bare grain that had been sown, although a plant of its nature and
not another, so should it be with the raised man. Different also were the
glories of heavenly and earthly bodies: star differed from star in glory. I
do not think that this passage refers to degrees of glory in heaven, but to
the fact that God distributes glory as He pleases. Heavenly glory and
earthly glory are however plainly put in contrast, for there will be an
earthly glory.
And observe here, that it is not merely the fact of the resurrection which
is set forth in this passage, but also its character. For the saints it
will be a resurrection to heavenly glory. Their portion will be bodies
incorruptible, glorious, vessels of power, spiritual. This body, sown as
the grain of wheat for corruption, shall put on glory and incorruptibility.
[see note #19]
It is only the saints that are here spoken of-"they also that are
heavenly," and in connection with Christ, the second Adam. The apostle had
said that the first body was "natural." Its life was that of the living
soul; as to the body it partook of that kind of life which the other
animals possessed-whatever might be its superiority as to its relationship
with God, in that God Himself had breathed into his nostrils the spirit of
life, so that man was thus in a special way in relationship with God (of
His race, as the apostle said at Athens). "Adam, the son of God," said the
Holy Ghost in Luke-made in the image of God. His conduct should have
answered to it, and God had revealed Himself to him in order to place him
morally in the position that was suitable to this breath of life which he
had received. He had become-free as he was from death by the power of God
who sustained him, or mortal by the sentence of Him who had formed him-a
living soul. There was not the quickening power in himself. The first Adam
was simply a man-"the first man Adam."
The word of God does not express itself thus with regard to Christ, when
speaking of Him in this passage as the last Adam. He could not be the last
Adam without being a man; but it does not say "the last man was a
quickening Spirit," but the "last Adam"; and when it speaks of Him as the
second Man, adds that He was "from heaven." Christ had not only life as a
living soul, He had the power of life, which could impart life to others.
Although He was a man on earth, He had life in Himself; accordingly He
quickened whom He would. Nevertheless it is as the last Adam, the second
Man, the Christ, that the word here speaks of Him. It is not only that God
quickens whom He will, but the last Adam, Christ, the Head, spiritually, of
the new race, has this power in Himself: and therefore it is said-for it is
always Jesus on earth who is in question-"He hath given to the Son to have
life in himself." Of us it is said, "God hath given to us eternal life, and
this life is in his Son: he who hath the Son hath life, and he that hath
not the Son of God hath not life." Howbeit that which is of the Spirit is
not that which was first, but that which is natural, that is, that which
has the natural life of the soul. That which is spiritual, which has its
life from the power of the Spirit, comes after. The first man is of the
earth-has his origin, such as he is (God having breathed into his nostrils
a spirit or breath of life), from the earth. Therefore he is of the dust,
even as God said, "Dust thou art, and unto dust shalt thou return." The
last Adam, though He was as truly man as the first, is from heaven.
As belonging to the first Adam, we inherit his condition, we are as he is:
as participating in the life of the second, we have part in the glory which
He possesses as Man, we are as He is, we exist according to His mode of
being, His life being ours. Now the consequence here is that, as we have
borne the image of the earthly, we shall also bear the image of the
heavenly. Observe here, that the first Adam and the last, or second Man,
respectively, are looked at as in that condition into which they entered
when their respective trials under responsibility had ended; and those who
are connected with the one and the other inherit the condition and the
consequences of the work of the one and the other, as thus tested. It is
the fallen Adam who is the father of a race born after his image-a fallen
and guilty race, sinful and mortal. He had failed, and committed sin, and
lost his position before God, was far from Him, when he became the father
of the human race. If the corn of wheat falling into the ground does not
die, it bears no fruit; if it die, it bears much fruit. Christ had
glorified God, made expiation for sin, and was raised in righteousness; had
overcome death and destroyed the power of Satan, before He became, as a
quickening Spirit, the Head of a spiritual race,[see note #20]
to whom-united to Himself-He communicates all the privileges that belong
to the position beforeGod which He has acquired, according to the power of
that life by which He quickens them. It is a risen and glorified Christ
whose image we shall bear, as we now bear the image of a fallen Adam.
Flesh and blood, not merely sin, cannot enter the kingdom of heaven.
Corruption (for such we are) cannot inherit that which is incorruptible.
This leads the apostle to a positive revelation of that which will take
place with regard to the enjoyment of incorruptibility by all the saints.
Death is conquered. It is not necessary that death should come upon all,
still less that all should undergo actual corruption; but it is not
possible for flesh and blood to inherit the kingdom of glory. But we shall
not all sleep; there are some who will be changed without dying. The dead
shall be raised incorruptible, and we (for redemption being accomplished
and Christ ready to judge the quick and the dead, the apostle always looked
at it as a thing immediately before his eyes, ready to take place any
moment) shall be changed (a change equivalent to resurrection); for that
which is corruptible, if not already in dust and corruption, shall put on
incorruptibility; that which is mortal, immortality. We see that this
relates to the body; it is in his body that man is mortal, even when he has
eternal life, and shall live by Christ and with Christ. The power of God
will form the saints whether living or dead for the inheritance of glory.
Take especial notice of what has just been said. Death is entirely
conquered-annulled in its power-for the Christian. He possesses a life
(Christ risen), which sets him above death, not perhaps physically, but
morally. It has lost all its power over his soul, as the fruit of sin and
judgment. It is so entirely conquered, that there are some who will not die
at all. All Christians have Christ for their life. If He is absent, and if
He does not return-as will be the case as long as He sits on His Father's
throne, and our life is hid with Him in God-we undergo death physically
according to the sentence of God; that is to say, the soul is separated
from the mortal body. When He shall return and exercise His power, having
risen up from the Father's throne to take His people to Himself before He
exercises judgment, death has no power at all over them: they do not pass
through it. That the others are raised from the dead is a proof of power
altogether divine, and more glorious even than that which created man from
the dust. That the living are changed proves a perfection of accomplished
redemption, and a power of life in Christ which had left no trace, no
remains, of the judgment of God as to them, nor of the power of the enemy,
nor of the thraldom of man to the consequences of his sin. In place of all
that, is an exercise of divine power, which manifests itself in the
absolute, complete, and eternal deliverance of the poor guilty creature who
before was under it-a deliverance that has its perfect manifestation in the
glory of Christ, for He had subjected Himself in grace to the condition of
man under death for sin; so that to faith it is always certain, and
accomplished in His Person. But the resurrection of the dead and the change
of the living will be its actual accomplishment for all who are His, at His
coming. What a glorious deliverance is that which is wrought by the
resurrection of Christ, who-sin entirely blotted out, righteousness
divinely glorified and made good, Satan's power destroyed-transports us by
virtue of an eternal redemption, and by the power of a life which has
abolished death, into an entirely new sphere, where evil cannot come, nor
any of its consequences, and where the favour of God in glory shines upon
us perfectly and for ever! It is that which Christ has won for us according
to the eternal love of God our Father, who gave Him to us to be our
Saviour.
At an unexpected moment we shall enter into this scene, ordained by the
Father, prepared by Jesus. The power of God will accomplish this change in
an instant: the dead shall rise, we shall be changed. The last trumpet is
but a military allusion, as it appears to me, when the whole troop wait for
the last signal to set out all together.
In the quotation from Isaiah 25:8 we have a remarkable application of
scripture. Here it is only the fact that death is thus swallowed up in
victory, for which the passage is quoted; but the comparison with Isaiah
shews us that it will be, not at the end of the world, but at a period
when, by the establishment of the kingdom of God in Zion, the veil, under
which the heathen have dwelt in ignorance and darkness, shall be taken off
their face. The whole earth shall be enlightened, I do not say at the
moment, but at the period. But this certainty of the destruction of death
procures us a present confidence, although death still exists. Death has
lost its sting, the grave its victory. All is changed by the grace which,
at the end, will bring in this triumph. But meantime, by revealing to us
the favour of God who bestows it, and the accomplishment of the redemption
which is its basis, it has completely changed the character of death.
Death, to the believer who must pass through it, is only leaving that which
is mortal; it no longer bears the terror of God's judgment, nor that of the
power of Satan. Christ has gone into it and borne it and taken it away
totally and for ever. Nor that only,-He has taken its source away. It was
sin which sharpened and envenomed that sting. It was the law which,
presenting to the conscience exact righteousness, and the judgment of God
which required the accomplishment of that law, and pronounced a curse on
those who failed in it,-it was the law which gave sin its force to the
conscience, and made death doubly formidable. But Christ was made sin, and
bore the curse of the law, being made a curse for His own who were under
the law; and thus, while glorifying God perfectly with regard to sin, and
to the law in its most absolute requirements, He has completely delivered
us from the one and the other, and, at the same time, from the power of
death, out of which He came victorious. All that death can do to us is to
take us out of the scene in which it exercises its power, to bring us into
that in which it has none. God, the Author of these counsels of grace, in
whom is the power that accomplishes them, has given us this deliverance by
Jesus Christ our Lord. Instead of fearing death, we render thanks to Him
who has given us the victory by Jesus. The great result is to be with Jesus
and like Jesus, and to see Him as He is. Meanwhile we labour in the scene
where death exercises its power-where Satan uses it, if God allows him, to
stop us in our way. We labour although there are difficulties, with entire
confidence, knowing what will be the infallible result. The path may be
beset by the enemy; the end will be the fruit of the counsels and the power
of our God, exercised on our behalf according to that which we have seen in
Jesus, who is the Head and the manifestation of the glory which His own
shall enjoy.
To sum up what has been said, we see the two things in Christ: firstly,
power over all things, death included; He raises up even the wicked: and
secondly, the association of His own with Himself. With reference therefore
to the latter, the apostle directs our eyes to the resurrection of Christ
Himself. He not only raises up others, but He has been raised up Himself
from the dead. He is the first-fruits of them that sleep. But before His
resurrection He died for our sins. All that separated us from God is
entirely put away-death, the wrath of God, the power of Satan, sin,
disappear, as far as we are concerned, in virtue of the work of Christ; and
He is made to us that righteousness which is our title to heavenly glory.
Nothing remains of that which appertained to His former human estate,
except the everlasting favour of God who brought Him there. Thus it is a
resurrection from among the dead by the power of God in virtue of that
favour, because He was the delight of God, and in His exaltation His
righteousness is accomplished.
For us it is a resurrection founded on redemption, and which we enjoy even
now in thepower of a life, which brings the effect and the strength of
both into our hearts, enlightened by the Holy Ghost who is given to us. At
the coming of Christ the accomplishment will take place in fact for our
bodies.
With regard to practice, the assembly at Corinth was in a very poor
condition; and being asleep as to righteousness, the enemy sought to lead
them astray as to faith also. Nevertheless, as a body, they kept the
foundation; and as to external spiritual power, it shone very brightly.
