Commentary on 1 Corinthians
Lecture 3. Christ’s destruction of death
15:20 But now Christ is risen from the dead, the firstfruits of those who sleep: [n. 926]
15:21 For by a man came death: and by a man the resurrection of the dead. [n. 930]
15:22 And as in Adam all die, so also in Christ all shall be made alive. [n. 932]
15:23 But every one in his own order: the firstfruits, Christ: then they who are of Christ, who have believed in his coming. [n. 933]
15:24 Afterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to naught all principality and power and virtue. [n. 936]
15:25 For he must reign, until he has put all his enemies under his feet. [n. 940]
15:26 And the enemy, death, shall be destroyed last: [n. 944]
15:27 For he has put all things under his feet. And whereas he says: all things are put under him; undoubtedly, he is excepted, who put all things under him. [n. 949]
15:28 And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all. [n. 950]
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;
second, he shows the order of the resurrection, at but every one in his own order;
third, he shows the end of the resurrection, at afterwards the end. In regard to the first he does two things: first, he shows the relationship of Christ’s resurrection to that of others; second, he proves this relationship, at for by a man.
927. He says, therefore: now, i.e., inasmuch as the aforesaid incongruities follow, if Christ has not risen, then to avoid them, let us say: Christ is risen. This is true according to what is stated in the last chapter of Matthew and in other texts of the Gospels.
But Christ’s resurrection is related to that of others as the first fruits to those that follow, for they exceed the latter in time and superiority or worth; therefore, he says: he is risen, not as the others, but as the firstfruits, i.e., first in time and dignity: the first born of the dead (Rev 1:5). The firstfruits, I say, of those who sleep, i.e., of the dead who rest in hope of the resurrection.
From this can be inferred the conditional statement previously made, because we say and it is true, if Christ who is the firstfruits of those that sleep, arose, then also all others asleep.
928. But something seems contrary to this, namely, that Christ did not arise the first fruits of those who sleep, because Lazarus had been raised by Christ not yet suffering, and some raised others from the dead, as it says in the Old Testament.
The answer is that resurrection is twofold: one is to mortal life, to which Lazarus and the others had been raised. The other is to immortal life, and it is about this that the Apostle speaks.
929. But on the other hand it is said: many bodies of the saints who had fallen asleep were raised (Matt 27:52). Therefore, since this happened before the resurrection of Christ and it is obvious that they did not rise to an immortal life, it seems that the first question still remains.
I answer that what Matthew says about the resurrection of those souls, he says by anticipation, because although it is written in the tract on the passion, they did not rise then, but after Christ arose.
930. For by a man came death: and by a man 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; second, in special, at and as in Adam all die.
931. He proves it in a general way with the following reason: God willed to reintegrate human nature, which had been corrupted by man, because death entered through a man. Therefore, it pertained to the dignity of human nature that it be reintegrated by a man, but this is so that it be brought back to life. Therefore, it was fitting that just as death entered through a man, namely, Adam, so the resurrection of the dead be accomplished by a man, namely, Christ: if because of one man’s trespass, death reigned through that one man, much more they who receive abundance of grace and of the gift and of justice shall reign in life (Rom 5:17).
932. And 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 Sirach: through her we all die (Sir 25:33). I answer that this is through Eve suggesting, but through Adam as cause. For if Eve alone had sinned, original sin would not have been passed on to their descendants.
All shall be made alive, I say, in Christ, namely, the good and the bad with the life of nature, but the good only with the life of grace. Yet the Apostle speaks here of a resurrection to a life of nature, to which all shall be made alive. As the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26), i.e., the power to grant life: all who are in the tombs will hear his voice (John 5:28).
933. But every one in his own order. Here he shows the order of the resurrection. First, he gives the order itself; second, he exhibits what he had said, at the firstfruits, Christ.
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. And therefore he says that every one will rise in his own order, namely in dignity: those that exist have been instituted by God (Rom 13:1).
935. Then he clarifies this order, because the firstfruits, Christ, for he is prior in time and worth, because he had more glory: we have beheld his glory, glory as of the only Son from the Father (John 1:14).
Then they who are of Christ will also rise, because they are later in time and worth. They are those who crucified their flesh with its vices: but when the fullness of time came, God sent his Son (Gal 4:4); I charge you to keep the commandment unstained and free from reproach until the coming of our Lord Jesus Christ (1 Tim 6:14). He explains who are Christ’s when he says: who have believed by faith working through love: for whoever would draw near to God must believe that he exists (Heb 11:6), and in his coming both the first and the second.
But it should be noted that among the other saints there is not order of time, because all will rise in the twinkling of an eye, but an order of worth, because a martyr will rise as a martyr, and an apostle as an apostle, and so on.
936. Afterwards the end. Here he shows the end of the resurrection and it is twofold: one as to attaining the good; the other as to removal of the wicked, at for he must reign.
In regard to the first he does two things: first, he shows that the attainment of the good consists in inhering to God; second, he shows that it consists in immediate inherence, at when he shall have brought to naught.
937. He says, therefore: that afterwards, i.e., after this, will come the end of the resurrection. And an end of this kind will not be that they will live the life of the body and voluptuousness, as the Jews and Saracens pretend, but that they will inhere to God by immediate vision and happy enjoyment: and this is to hand over the kingdom to God and the Father.
Therefore, he says: when he shall have delivered up, i.e., brings the kingdom, i.e., his believers, whom he acquired by his own blood: by your blood you ransomed men for God (Rev 5:9), to God and the Father, i.e., before the sight of God, i.e., of his Creator, inasmuch as he is man, and of the Father, inasmuch as he is God. And this is what Philip sought: Lord, show us the Father and we shall be satisfied (John 14:8). But he will deliver it up in such a way that he does not take it from himself; indeed, he, the one God with the Father and the Holy Spirit will reign.
Or when he shall have delivered up the kingdom to God and the Father, i.e., when he will show God the Father reigning. For in Scripture something is said to be done, when it first becomes known, and such knowledge is made by Christ: no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matt 11:27).
938. When he shall have brought to naught all principality and power and virtue. Here he shows the immediacy of the aforementioned inherence. For as it is said: the heir, as long as he is a child, is no better than a slave but is under tutors (Gal 4:1). But when he is now large and mature, then he is immediately under his father in the home without a pedagogue and tutor.
But the condition of this present life is akin to childhood; therefore, in this life we are under angels as under tutors, inasmuch as they are over us and direct us. But when the kingdom is delivered over to God the Father, then we will be immediately under God, and all other powers will cease. And this is what he says: when he shall have brought to naught all principality and power and virtue, i.e., when all dominion both human and angelic shall have ceased, then we shall be immediately under God: the Lord alone will be exalted on that day (Isa 2:11); and no longer shall each man teach his neighbor, for they shall all know me, says the Lord (Jer 31:34).
939. But will not the orders of angels remain distinct?
It seems so, as to the eminence of glory, by which one excels another, but not as to the efficacy of their activity toward us. Therefore, he says that those will be done away with whose names pertain to outward activity, namely, principalities, powers and virtues. He does not name those who belong to the higher hierarchy, because they are not outwardly active; not angels, because it is their common name. He does not say dominations will be done away with, because although they are among the outwardly active, they do not perform outward activity, but they direct and command. For it belongs to lords to direct and command, not to act outwardly. Archangels are included with the principalities, for archos is the same as prince.
According to Gregory these three orders are presented in descending order, because according to him principalities are above powers, and powers above virtues; but according to Dionysius in ascending order, because he wants the virtues over the powers, and the powers over the principalities.
Or in another way: when he shall have brought to naught all principality and power and virtue, i.e., then it will be known that they had no power of themselves but from God, from whom are all things.
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; second, the perfection of subjection, at and the enemy, death; third, the end of the destruction, at and when all things shall be subdued.
941. First, therefore, he says: I have said that the end will be when he has delivered the kingdom to God the Father. But will Christ have a kingdom in which he should reign: all power is given to me in heaven and on earth (Matt 28:18); and he will reign in the house of Jacob forever (Luke 1:32). He must reign, I say, until he has put all his enemies under his feet.
But aren’t they under his feet now, i.e., under Christ’s power?
The answer is that the enemies of Christ are now under his power, but in two ways: either because they are converted by him, as Paul, whom he caused to fall on the ground (Acts 9:3); or inasmuch as Christ does his own will, even in regard to those who act here against Christ’s will. So he puts his enemies under his feet by punishing them; but in the future he will put them under his feet, i.e., under Christ’s humanity. For just as by the head is understood Christ’s godhead, because the head of Christ is God (1 Cor 11:3), so by the feet, his humanity. We will adore in the place where his feet stood (Ps 132:5). Thus, therefore, the enemies will not only be under the godhead, but also under the humanity of Christ: at the name of Jesus every knee shall bow (Phil 2:10).
942. But why does he say, until he has put all his enemies under his feet? Will he not reign until he does that?
The answer is that this can be taken in two ways: for until sometimes determines time, as if I should say: I will not see God, until I die; because until then I will not see, but after that I shall see. Sometimes it is taken for the infinite, as when it is said: he did not know her until she brought forth her son (Matt 1:25). Not that he wanted to say that he did not know her only up to the birth of her son, but neither did he afterwards ever know her, as Jerome says. This manner is observed, when one intends to exclude only those about which there is doubt. Hence, the Gospel excluded only that which seems to be in doubt, namely, that Joseph knew the Blessed Virgin before she gave birth. But the fact that he did not know her after giving birth is doubted by no one, since he saw so many mysteries concerning the child, and he was so often warned by angels, and Jesus had been adored by the Magi; hence he could already have known that she was the Mother of God and, therefore, he did not wish to preclude this. This is the way the Apostle speaks here.
For the fact that anyone should reign with his enemies not yet subdued, seems to be doubtful, but that he should reign after his enemies have been subjugated, no one doubts. Therefore, he excludes the first, saying: until he has put all his enemies. As if to say: it is true that Christ has a kingdom and although there are some enemies, while they do not do his will, nevertheless he rules and puts all his enemies under his feet.
943. The phrase, until he has put all his enemies can be understood in another way, so that until determines a time and is put for the future. As if to say: he must reign. But when? Until he has put all his enemies under his feet. As if to say: until then he will reign, until he puts his enemies under his feet, but after that he will not reign.
But according to this explanation ‘to reign’ does not imply having a kingdom, but in making progress in reigning and increasing the kingdom, and this as to a perfect manifestation of a kingdom of Christ. As if to say: Christ’s kingdom grows gradually, namely, inasmuch as it is manifested and becomes known, until he has put all his enemies under his feet, i.e., until all enemies admit that he is reigning: for the good will admit this with the joy of beatitude but the evil with confusion. And afterward he does not reign, i.e., his kingdom does not grow and it is not further manifested, because it will already be fully manifest.
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.
First, he mentions death’s subjection; second, he proves this by an authority, at for he has put all things under his feet; third, he argues from this authority, and whereas he says.
945. He says, therefore: I have said that he has subjected all enemies under his feet. But how? Most completely, I say, because the enemy, death, shall be destroyed last, namely, at the end, because it could not exist with life, when all shall be alive through the resurrection: I will be your death, O death (Hos 13:14); he will swallow up death forever (Isa 25:8).
946. It should be noted that from this word Origen took the occasion of his error, which appears in Periarchon.
For he wanted the punishments of the damned to be a cleansing and not eternal, and he wanted that all in hell will be converted to Christ at some time and be saved, including the devil; and he confirms this with the words, until I have put all my enemies under my feet. And he understands by enemies under my feet the subjection which occurs when sinners are converted to God, not of the subjection by which those are subject to Christ who are never converted to Christ, inasmuch as he punishes them in hell. Therefore, he says: he must reign, until he has put all his enemies under his feet, because at that time all the damned and those in hell will be saved, inasmuch as they will be converted to him and will serve him, and not only those condemned men; but the enemy, death, i.e., the devil shall be destroyed, not that he will not exist at all, but that he will not be death, because even in the end the devil himself will be saved.
But this is heretical and condemned by a Council.
947. Again it should be noted that the Apostle clearly stated that the enemy, death, shall be destroyed last, in order to remove two questions which can arise concerning things predicted about the resurrection, namely, whether Christ could give life to the dead. And this is solved, because he has put all his enemies under his feet, and even death itself.
And why has he not raised all at once? The answer to this is that he must first subject the enemies under his feet, and finally when death itself is destroyed, then all will rise to life. Therefore, he delays, not because he is unable, but that he might preserve order, because things that are from God are in order.
948. That death itself will be subjected to Christ he proves with an authority: you have put all things under his feet (Ps 8:8), 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 (Isa 45:23).
949. From this authority he argues, saying: and whereas he says.
The reasoning is this: the prophet says, all things are put under him; by saying all things, nothing is excluded, except the one who subjects. Therefore, all things including death are subjected to Christ.
He says, therefore: when it says, all things are put under him, namely, Christ as man, he is excepted, namely, the Father, who put all things under him: putting everything in subjection under his feet (Heb 2:8); all power is given to me in heaven and on earth (Matt 28:18).
But on the other hand. If the Father subjected all things to the Son, the Son is less than the Father.
The answer is that the Father subjected all to the Son as man, as has been stated, and so the Father is greater than the Son. For he is less according to his humanity, but equal according to his divinity. Or it might be said that even the Son himself as God subjected all things to himself, because as God he can do all that the Father does: we await a Savior who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself (Phil 3:20).
950. Then when he says: and when all things shall be subdued unto 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 shall be subdued unto him. As if to say: God has not yet subjected all things to Christ, but when all things shall have been subjected to him, namely, to Christ, then the subject himself according to his humanity will be subjected to him, namely, to the Father: the Father is greater than I (John 14:28), and even now Christ as man is subjected to the Father, but this will be more manifest then.
The reason for this subjection is that God may be all in all, i.e., that the soul of men may rest entirely in God, and God alone be beatitude. For now there is life and virtue in one and glory in another; but then God will be the life and salvation and virtue and glory and all things.
Or in another way: that God may be all in all, because then it will be clear that whatever good we have is from God.