Седьмое отделение О воскресении мертвых (1Кор. 15)

“Having finished his speech on spiritual gifts, the Apostle moves on to the most important subject, the doctrine of the resurrection, for the Corinthians were very weak in this regard. Just as in the body, when illness touches its most basic parts, evil becomes incurable unless great care is taken, so here a similar danger was imminent, because evil had reached to the very foundations of piety. Therefore Paul takes great care. The Corinthians disagreed regarding the doctrine of the resurrection itself. Since all our hope lies in it, the devil strongly rebelled against it, and sometimes completely rejected the resurrection, and sometimes said that it had already happened. In his letter to Timothy, Paul called this ungodly teaching gangrene (cancer), and pointed out its distributors, Hymenaeus and Philetus, who said that the resurrection had already happened (2 Tim. 2:17-18). Sometimes they said this, and sometimes it was as if, if it is said somewhere about the resurrection, then what is meant here is not the resurrection of the body, but the cleansing of the soul (which is its resurrection). The demon instilled such a teaching in them, wanting not only to reject the resurrection, but also to present as a fable everything that was perfect for us. For if they believed that there is no resurrection of bodies, then he would little by little convince that Christ was not resurrected, and from here he would further deduce that Christ did not come and did not do what he did. Such is the wickedness of the devil! That is why Paul calls his actions “wiles” (Eph. 6:11); for the devil does not directly reveal what he wants to do, so as not to be exposed, but taking on a certain guise, he produces something else, just as an insidious enemy, having approached the city and the walls, secretly digs in from below, so as not to be noticed and succeed in his enterprise. But Saint Paul always opened such his snares and pursued his evil machinations: “we do not understand,” he said, “his plans” (2 Cor. 2:11). So here too he reveals all the deceit of the devil, shows all his tricks. “He speaks about this subject after others, because it is the most important and constitutes everything for us” (St. Chrysostom). Where did such contrary opinions about the resurrection come to the Corinthians? – When Saint Paul spoke about this subject in Athens, some, having listened to him, mocked him (Acts 17:32). It seemed so incredible to the scholarship of that time. Similar scientists could have been in Corinth, and even among those who believed. They were the ones who said that there is no resurrection of the dead. This was not a general misconception, but of some. But they could not be left without admonition, because from them evil could spread to others, and perhaps infect everyone. – It is clear that some of them did not believe in the resurrection at all or doubted it (1 Cor. 15:12), while others were only perplexed as to how the dead would rise and in what body they would come (1 Cor. 15:35). Correcting both of them, the Apostle: 1) first proves the truth of the resurrection of the dead (1 Cor. 15:1-34); 2) then explains how it will happen (1 Cor. 15:35–53), and 3) finally sings a song of victory over death, with a brief exhortation (1 Cor. 15:54–58). 1) Evidence of the truth of the Resurrection of the dead (1 Cor. 15: 1–34) Starting to be convinced of this truth, the Apostle: a) lays a solid foundation for all subsequent reasoning - in the certainty of the resurrection of Christ (1 Cor. 15: 1-11). Then b) on this basis he builds evidence of the general Resurrection of all (1 Cor. 15:12–32). And in conclusion he adds c) a short exhortation (1 Cor. 15:33–34). a) The truth of the Resurrection of Christ is beyond doubt (1 Cor. 15: 1–11) Among the Corinthians who believed, no one doubted the truth of the resurrection of Christ. Saint Paul does not try to prove it, but only reminds of it, reproducing how he himself announced them by faith. The first announcement always began like this: Christ died and rose again, and ascended into heaven, from where he will come to judge the living and the dead. So it was in Corinth, and so they believed. The Apostle reminds them of this, so that, as Saint Chrysostom notes, when he later begins to deduce from here the truth of the resurrection of the dead, they can no longer not believe, for this would mean not believing in themselves and condemning themselves. 1 Corinthians 15:1–2. I tell you, brethren, the gospel that was preached to you, the hedgehog, and in it you stand, and by it you are saved, by the word of the good news, even if you support it, unless you believe in vain. “I will tell you” - γνωριζω, - I let you know; but as they knew about this, the Apostle wants to say by this: I awaken your knowledge, I restore it in your consciousness, I remind you. So are all our interpreters. Theodoret: “I intend to remind you.” Theophylact and Ekumenius: “I remind you.” Saint Chrysostom: “He suggests that he is not teaching anything new, but reminds them of what was already known to them.” - You can do this: remember, brethren, “the gospel that was preached to you.” The Apostle’s goal is to remind how their evangelism proceeded, where it began, what it was based on, as can be seen from the words: “with the word of the gospel”; but here in general he speaks of that - in the same thought, however, that this will remind them of what the gospel primarily revolved around. “The essence of the gospel is that God became man, was crucified and rose again” (St. Chrysostom). This has always been the first word of the gospel; Saint Paul wants to remind us of this. “Hedgehog and eat it.” I preached the gospel, and you accepted. If I had only preached the gospel, but you had not accepted it, perhaps you would have found it difficult to remember; and how you accepted it, it is difficult for you not to remember, for what I remind you is the basis of faith, is the reason for what you accepted. “And you stand there.” Not only received, but also stand in the gospel. Εστηκατε - became, established, established, or established naturally. You can accept another thing and put it in the treasury, but the gospel is not like that: if accepted, it already constitutes the spirit of life; This is how it is for you, it is in action for you, you live and breathe it. There is no difficulty in remembering what is always in front of our eyes. - “That is how you are saved.” You perished before, but now you are saved, you see and realize that you have come out of the abyss of destruction and are on the path of salvation, in the confidence that, having remained on the path to the end, you will achieve eternal salvation. Consequently, the gospel is a subject that should be dear, just as life is dear, and eternal life - how can one not remember? “With a word of good news I will bring you good news.” So, remember with what word I preached the gospel to you. Below, from verse 3, he himself says with what word he preached the gospel, that is, what he spoke about the death of the Lord, and then about His resurrection. It was impossible not to talk about death, for our salvation rests on it; but to speak of death and not to speak of resurrection means to cut off faith at its very bud. The preaching of the Gospel has always consisted of this: the Lord sin died for our sakes, then rose again, ascended into heaven, and, taking the reins of government, leads everyone to Himself in order to be blessed with Himself in His eternal kingdom. So, saying: remember with what word I preached the gospel to you, St. Paul reminds us of this word. The main thing here is resurrection. It illuminates the cross with divine light and leads us into the omnipotence of Christ. The gospel is based on it. “In a word”: the word about the resurrection directly restored in the mind. Saint Chrysostom defines the meaning of this word as follows: “How I preached to you the reality of the resurrection.” “As long as you keep it.” – If you keep it in memory. This is a common phrase: remember, if you haven’t forgotten. - But he was sure that they had not forgotten, but contained, as all the previous words proved. He wants to express by this that if they forgot, it would be like nothing else. Some rearrange these words with the previous ones like this: “If you contain, by what word I preach the gospel to you” - and combine this whole speech with: “By this you will be saved,” in the following thought: You will be saved if you contain, as I preached to you. – There is no need for such a rearrangement; The Apostle’s speech already flows smoothly. It was not his goal to set forth the conditions of salvation, but only to remind them of what the gospel stood on, by what word their faith was formed. “In a word” - depends on: “I’ll tell you,” I remind you, or you’ll remember. “If you have not believed in vain.” Unless you have believed in vain, have not accepted faith frivolously, but having established yourself in advance on the solid foundation of faith. The foundation of faith is the resurrection of Christ. He says: if only you have believed wisely, then you must constantly keep in mind the truth of the resurrection of Christ. unless you call yourself Christians in vain. For the wholeness of Christianity rests on the dogma of the resurrection of Christ” (Theodoret). “This shows that evil concerns the main subject, that it is not about something unimportant, but about the whole faith” (St. Chrysostom). 1 Corinthians 15:3. For I delivered it to you from the first, and received it, for Christ died our sins for our sake, according to the Scriptures. First he invited them to remember, and now he himself repeats how it happened, that is, in what words he preached the gospel; it was the gospel of the death and resurrection of the Lord. From my first words to you, I started talking about this. This is the meaning of the word: “from the beginning” - εν πρωτοις. But in this word a special suggestion could be hidden for them: “points to the time and inspires that it is extremely shameful to betray the faith after having believed for such a long time, and not only this, but also that the dogma being explained is necessary, which is why it was taught between the first and at the very beginning” (St. Chrysostom). “Predah, hedgehog and acceptance.” I didn’t enter anything from my mind; truth has come down from heaven and is spreading throughout the earth; we are transmitters. “He inspires that one should not introduce anything from oneself into the gospel, and shows that there is not a single human dogma” (St. Chrysostom). “I did not myself invent preaching, nor did I follow human reasoning, but I received the teaching about this from the Lord Christ. What did you receive? - “For Christ died sin for our sakes according to the Scriptures.” The prophets predicted this, and Isaiah cries out: “He was ulcerated for our sins and tormented for our iniquities” (Is. 53:5)” (Theodoret). The pagans always turned to Christians with reproach: you believe in the Crucified One. The apostles knew that the conviction to believe in the Crucified One destroys itself - but nevertheless, they always began the word with this, without hiding and telling the truth as it is. There was a man on earth - Jesus; and crucified: believe in Him and you will be saved. That this was the case in Corinth, St. Paul had already mentioned this before, saying: “I did not judge the things that were done in you, but Jesus Christ and him who was crucified” (1 Cor. 2:2). Meanwhile, faith grew and grew and embraced the entire universe. How was it attached to the hearts? – The conviction that Christ Jesus “died sin for our sakes.” No one could hide from himself that he was a sinner and that there was no salvation for a sinner. The rumor of death, raised for the sake of our sins, opened the door of salvation. Everyone flowed into it. It was only necessary to have the assurance that that death is not called only the death of sin for our sakes, but that it really is. And that she was such was evidenced by the resurrection of the Dead. Here is the golden chain of saving truths and convictions! That is why the word about death was bold, and faith in Him was bold! "According to Scripture". “The cross was known to everyone, because Christ was crucified in the eyes of everyone, and the reason was not known to everyone; that He died, everyone knew, but that He suffered death for the sins of the universe, many did not know, therefore the Apostle gives evidence from the Scriptures” (St. Chrysostom). Points to Scripture, defining by it the meaning of the death of Christ. “We will not count separately all the passages of Scripture, some of which by direct words, and others by the types contained in them, prove that Christ died in the flesh, and that He died for our sins. “For the sake of iniquity,” says the Scripture, “My people were led to death”; and: “The Lord gave up His sin for ours”; and also: “There was a wound for our sins” (Is. 53:5–6, 8)” (St. Chrysostom). The word: “according to Scripture” shows that this was foretold from ancient times; and it was predicted in ancient times because God inspired it to be predicted; and God inspired to predict this way, because it was so prescribed in the eternal council. Thus, this is where this one word led. Things happen in time, but their determination is destined for eternity. Such a thought was all the more necessary when speaking about the saving death of the Lord Jesus Christ, who died as a man. 1 Corinthians 15:4. And as he was buried, and as he rose again on the third day, according to Scripture. “And as soon as he was buried.” “Wanting to show that death was true, and not apparent, as some heretics thought, the Apostle added this word: “and as he was buried.” Burial is confirmation of the reality of death” (Ecumenius). “And as it rose on the third day.” And this, he says, I betrayed to you; and as he follows this with many testimonies about His resurrection, he shows that this was what his preaching mainly consisted of, and now he remembers this especially with the thought that they would primarily restore this subject in their consciousness. - “According to Scripture” refers to both: “buried” and to: “rising on the third day,” and it is said not to prove the truth of burial and resurrection, but to show their significance, that this all happened not simply, but according to eternal destiny and requires not only faith, but also reverence, and deepening into the contemplation of the comprehensive meaning of these events. Saint Chrysostom says: “Where does it say in Scripture that Christ will be buried and rise on the third day? - In the type of Jonah, which Christ Himself points to when he says: “As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights” (Matthew 12:40); in the type of the bush in the desert: just as it burned and was not consumed, so the body of Christ was dead, but was not restrained by death forever; in the type of the serpent that was with Daniel: just as he, having accepted the food given to him by the prophet, sat down, so hell, having received the body of Christ, disintegrated, because it dissolved his womb and was resurrected. If you want to hear in words what you see in types, then listen to Isaiah, who says: “As His life is lifted up from the earth” (Is. 53:8) (that is, He is buried); and also: “The Lord wants to cleanse Him from the plague” and “show Him light” (that is, to resurrect) (1 Cor. 15:10–11); also David, who even before (Isaiah) said: “Do not leave my soul in hell, let Thy venerable one see corruption” (Ps. 15:10). Therefore Paul also refers you to the Scriptures, so that you may know that this did not happen simply and not without a reason. For how could it be so, if so many prophets have written and foretold this? 1 Corinthians 15:5. And as he appeared to Cephas, he was also one of the ten. The appearance of the Lord to Saint Peter is mentioned in the Gospel (Luke 24:34); and there is no doubt that it was. Saint Paul could have heard about this from Peter himself. Saint Chrysostom says: “The Gospel says that Christ appeared to Mary first of all; but of the men - first of all to Peter, who especially desired to see Him. Whoever was the first to see the Lord needed great faith so as not to be embarrassed by the unusual vision. Therefore Christ appeared to Peter first of all. Whoever was the first to confess him as Christ was rightly the first to be worthy of seeing His resurrection. And not only because Christ appeared first of all to Peter alone, but also because Peter denied Him; in order to completely console him and show that he was not rejected, Christ honored him with His appearance before others.” “Cephas is a sufficient person to testify, but he is alone. Therefore, the Apostle added: “also one of ten” (Theodoret). Saint Chrysostom and all our other interpreters use not eleven, but twelve, - δωδεκα. This is how Scripture usually names the entire assembly of the Apostles, according to their original number, although Judas fell from among them; why Thomas is called by the Evangelist John one “of the two” (1 Cor. 20:24). The Lord appeared to the assembly of the Apostles on the evening of the very day of the Resurrection and on the eighth day after that, and maybe even when, although it is not written down. When did he appear to the Apostle Peter? – If we accept that Saint Paul, in listing the phenomena, observes the order of time, then we must assume that on the very day of the resurrection. 1 Corinthians 15:6. Then, appearing to more than five hundred brethren alone, from them many have remained until now, but none have ceased to exist. After mentioning the appearance of the Lord to the twelve, “so that no one would suspect that they were preaching a resurrection about their beloved teacher, which did not happen, the Apostle also mentioned the appearance to more than five hundred brethren, not separately, but to all together. The testimony of so many people is not suspicious. And, lest anyone think that he himself was saying something that didn’t happen, he added that many of them are still alive. Anyone can find out about this from themselves” (Theodoret). “Although I, he says, narrate about past events, I have witnesses who are still living. “It’s netsy and cleaned up”; did not say died, but: “cleaned up,” affirming with this expression the truth of the resurrection” (St. Chrysostom). 1 Corinthians 15:7. Then he appeared to Jacob, also the Apostle to all. “To Jacob” - “It seems to me, His brother; They say that He himself ordained him and made him the first bishop in Jerusalem” (St. Chrysostom). “This was a significant person not only because of his relationship, since he was called the brother of the Lord, but also because of his own virtue, since he was called righteous” (Theodoret). “Also an Apostle to all.” “For there were other Apostles (besides the 12), namely seventy” (St. Chrysostom). “St. Paul here called apostles not again the same twelve, for he mentioned them, but all who accepted such ordination” (Theodoret). “There were other Apostles from the disciples of the Lord in imitation of the twelve, such as Barnabas and Thaddeus” (Ecumenius). Were they not chosen by the Lord Himself from among those who believed after the resurrection?! Having reviewed all these phenomena, Saint Chrysostom suggests: “Christ did not suddenly appear to everyone after the resurrection, but at first he appeared separately in order to first sow the seeds of faith in a few and through them to prepare everyone for faith. For whoever saw Him first and was completely convinced, told others about it; then what was said spread, created in those who heard the expectation of a great miracle and paved the way for faith in the phenomenon. Therefore, Christ did not suddenly appear to all together and to a few at the beginning. Those who saw after others had seen and when they had already heard from them, had in their testimony a considerable benefit, predisposing to faith and preparing the soul. First of all He appeared to the Supreme One alone. After Peter, he appeared to others, individually and together - to the few and to the many, so that they would become witnesses and teachers for each other in this matter. This is how things went. The most reliable witnesses and preachers of the resurrection are, without a doubt, the Apostles.” 1 Corinthians 15:8. After all, like a certain monster, appear to me too. Having listened to everything that has been said so far, someone else might think: you are all speaking from rumors. Hearing is not a true witness. So that no one says this, or so that no one embarrasses himself with such thoughts, the holy Apostle presents himself as an eyewitness and witness of the Resurrection of the Lord, giving his words his usual modesty in his way of thinking (Theodoret). “The Fiend” is not a villain, but a miscarriage. “He likens himself to an aborted embryo, which is not included in the number of people” (Theodorit). “What does he want to say here in such humble words, and for what reason? If he wants to show himself reliable and count himself among the witnesses of the resurrection, then he should do the opposite, he should exalt and magnify himself, as he does in many places when circumstances require. But here he humiliates himself because he intends to do the same, only not suddenly, but with his characteristic prudence. For, having humiliated himself in advance and expressed many reproaches against himself, he then exalts his deeds. For what? - So that when he says a great and lofty saying about himself: “I have worked harder than everyone else,” his words will be undoubted and accepted, as if spoken in the course of speech. He who says something great about others speaks boldly and boldly, but he who is forced to praise himself, especially when he presents himself as a witness, is ashamed and blushes. That is why this blessed man humiliates himself in advance, and then exalts himself. He does this both in order to soften the unpleasantness of self-praise, and in order to make his next words reliable; for, having spoken truthfully about what is worthy of condemnation, and without hiding anything, for example, that he persecuted the Church, that he destroyed the faith, he thereby makes his deeds undoubted and praiseworthy. And look how great his humility is. Having said: “After all, appear to me also,” he was not satisfied with this, for “there will be many,” says the Lord, “the last are first and the first are last” (Matt. 19, 30) - but adds: “like a certain monster”; and does not stop there, but adds his own condemnation and gives a reason” (St. Chrysostom). 1 Corinthians 15:9. For I am considered an Apostle, and I am not worthy to be called an Apostle; for I have persecuted the Church of God. The list of eyewitnesses of the resurrection is over. There are so many of them that not believing the resurrection of the Lord would be the same as calling day night. Now I should only say what I said two verses later: this is how we preach, and this is how you have believed. But, touching upon himself and his calling, the Apostle could not resist dwelling on this, both because of his sense of humility and gratitude, and because of the purpose with which he cited evidence of the resurrection. “They are persecuting the church,” he says, and therefore I am not worth calling myself an Apostle. A strong expression of humility; but meanwhile, if before he persecuted the Church, and now he became a preacher of the faith, the basis of which is the resurrection of Christ, then guidance came out of this for everyone: it is true that this persecutor had amazing evidence of the resurrection, when from a persecutor he became a preacher of the faith. This guidance gave the testimony of St. Paul about the resurrection of Christ the highest value over all others; it elevated and crowned them all. St. Chrysostom says to this: “I am,” he says, “opinion of the Apostles.” He did not say: “only the twelve,” but also all the others (in Eph. 3:8 - “and all the saints”). He says all this both out of humility and with the intention of disposing his listeners to the speedy acceptance of subsequent words. For if he had instead said: you must believe me that Christ has risen, because I saw Him, and I am the most reliable witness of all, because I worked more than anyone else: then he could have offended the listeners with such words. And now, depicting in advance the circumstances that serve to his humiliation and condemnation, he softens his speech and paves the way to faith in his testimony.” 1 Corinthians 15:10. It is by the grace of God that I am, and His grace that is in me, was not in vain, but I labored more than all of them: not I, but the grace of God that is with me. Again the same thing, the discovery of humility, and the elevation of one’s testimony to the point of certainty, blocking the lips of any disputation. “By the grace of God I am,” and he is the Apostle of the tongues, who until that time proclaimed all of Asia Minor, Macedonia, Greece and some islands. After this, he could say that the grace of God, which chose him, was not in vain in him, that it did not choose him in vain, that through him it successfully does what it intended to do. Therefore, although he points out that he worked more than all the Apostles, he sees in this not the fruit of his zeal, but also a work of grace. For his own spirit would not have had the strength to kindle this zeal so intensely, and his will would not have had the energy to continue such incredible labors. This is a sincere confession: “not I, but grace that is with me.” Now bring it together: “by the grace of God I am, grace was not in me in vain, I labored by the grace of God,” and you must be convinced that this is a person who bears grace and is carried by grace. If so, then what is the testimony of the resurrection in his mouth, if not the same as the testimony from above, from God Himself? Thus, the discovery of humility became an irresistible confirmation of the certainty of the testimony of the resurrection of Christ the Lord. 1 Corinthians 15:11. Whether they are wretched or not, we preach, and so we believe. Summarizes everything that has been said. Remember, he says, with what word I preached the Gospel to you. I told you that Christ the Lord died sin for our sake, then was buried and rose again on the third day, the witnesses of which are countless - not only the Apostles, but also many believers who are still alive, and finally, myself. And this is the word by which we proclaim to all, by which you were also proclaimed and believed. This meant: if you are believers, then you undoubtedly stand on the solid rock of faith in the resurrection of Christ the Lord. The Apostle said very much to renew in the minds of the Corinthians the truth of the resurrection of the Lord and revive the conviction in it. Ecumenius writes: “Whether I, or they, we preach.” We agree, he says, in the sermon, we all agree, and we preach so not just somewhere in the corner, but openly, to everyone everywhere. So you believed along with everyone else. The Apostle now calls them to this very faith as witnesses of the truth (of the resurrection). For when he says: you believe, he makes it clear that they were not deceptive and lying words. carried away and convinced by reliable evidence of the truth of the sermon, and therefore they believed.” b) Evidence of the resurrection of the dead (1 Cor. 15: 12–34) “Having laid the resurrection of our Savior and God as a kind of foundation, the Apostle builds on it the doctrine of the general resurrection, proving it with the most solid conclusions” (Theodoret). aa) It is absurd, when believing in the resurrection of Christ, to think that there is no resurrection of the dead (1 Cor. 15:12-19) The Apostle takes the first proof from an explanation of how absurd it is, when believing in the resurrection of Christ, to think that there is no resurrection of the dead, and what disorder this thought introduces into the Christian belief system (1 Cor. 15:12-19). 1 Corinthians 15:12. Even if Christ is preached as if he has risen from the dead, how can they say among you that there is no resurrection of the dead? Everywhere the resurrection of Christ is preached, confirmed by undoubted evidence, they believe it everywhere, and you believe it too. So how do some among you say that there is no resurrection of the dead? “Here it is: Christ has risen from the dead.” For He, being God, was also man; as a man, died and buried and then rose again; by which he died, he was resurrected; died in the body, and was resurrected in the body, the very same one that he had when he circulated among us, and in which he was crucified; and after the resurrection it had the wounds received in the crucifixion. So, here is the resurrection of the dead! How do they say among you that there is no resurrection of the dead? We must assume that the meaning of their words was this: the resurrection of the dead is impossible. Having pointed out to them the actual resurrection, the Apostle completely refuted them: for if it is, it is accomplished, then it is possible; ab esse ad posse valet consequentia (the inference from the actual to the possible is valid). Blessed Theodoret writes: “We preached, says the Apostle, that Christ is not only God, but also man; for “in the form of God,” He took on the form of a servant (Phil. 2:6-7); and they said that He both died and rose again. But it is obvious that the Divinity is impassive, but the body is subject to suffering. Christ gave him over to the cross and raised him from the grave. Therefore, as the Apostle continues, some question the resurrection of bodies, when we have believed in the resurrection of the Lord Christ? Saint Chrysostom says: “He did not say: as you say, but: “as the Nets speak in you”; He does not reproach everyone, and does not reveal those who are reproached, so as not to harden them, and does not completely hide them, so as to correct them. For this purpose, he, having separated them from everyone else, rushes against them, and thus, on the one hand, weakens and defeats them, and on the other hand, he confirms others in the truth to fight them, not allowing believers to deviate towards those who tried to corrupt them; he prepared to make a strong speech against such people.” 1 Corinthians 15:13. And if there is no resurrection of the dead, then Christ will not rise. Let's take, he says, your thought from the other side. Let it be true. Look now, what should follow from it? If the resurrection of the dead is impossible, then the resurrection of Christ is impossible; if it is impossible, then it did not exist. For a non posse ad non esse the conclusion comes by itself. Or: what is an integral part of the genus, takes place in each indivisible. If in your opinion the resurrection of the dead is unthinkable, then it is also unthinkable in Christ; therefore He was not resurrected. You cannot plead that Christ was God. He was not only God, but also a man, and He had a real body, our body, with all its essentials. If, in your opinion, it is essential for bodies not to be resurrected, then the same should belong to the body of Christ. Blessed Theodoret writes: “If one thing is impossible (that is, the resurrection of the dead), then there was no other (that is, the resurrection of Christ), because the Lord Christ had a body (the same as ours).” 1 Corinthians 15:14. If Christ does not rise, then is our preaching in vain, and so is your faith. If Christ does not rise, then terrible conclusions emerge from this. The first is that, therefore, our sermon is empty, it does not contain anything true and significant, your faith is also empty, it does not give you anything significant; we tell you dreams, and you accepted the dreams; We all have one dream. The Apostle stops at this one point. It would be appropriate to add: you cannot think this way either about our preaching or about your faith. But he assumed this to be so obvious that he finds it unnecessary to even talk about it. The faith of the Corinthians was not based on words alone, but was confirmed by signs and wonders, from which they understood that God’s ambassadors were before them and were proclaiming to them the will of God, and their faith was not empty, and was accompanied by obvious evidence that they had entered the true path of God. The most tangible proof of this was the extraordinary gifts of the Holy Spirit. If faith is so clearly not empty, then neither is preaching. Both were so obvious that there was no need to explain these points. Saint Chrysostom says: “He wants to shake their souls. We, he says, have lost everything, everything has perished if Christ has not been resurrected. Do you see the mystery of economy? If Christ, having died, could not be resurrected, then sin was not destroyed, and death was not defeated, and the oath was not destroyed, and not only did we preach in vain, but you also believed in vain.” 1 Corinthians 15:15–16. We are also found to be false witnesses of God, because we obeyed God, because He raised Christ, whom He did not raise, lest the dead rise again; If the dead do not rise, then neither does Christ rise. But it is not only the futility of our preaching and your faith that comes from here, but something even greater, namely: we are false witnesses, you are still in your sins, and dead in Christ. “We are found to be false witnesses of God,” that is, about God; “as if we were obedient”, because they testified, certified; “against God”, – κατα του Θεου, – against God. They testified as if to the glory of God, but it came out against God, in blasphemy against Him, as if He resurrected when He did not resurrect. Theodoret writes: “We are subject to punishment for slander, having dared to assert that God raised Christ, “whom you shall not resurrect.” Do not resurrect, as follows from your thought, that is, “except the dead rise.” For this must certainly follow, as I said: “If the dead do not rise, neither does Christ rise.” The Apostle often repeats this conclusion with the intention of establishing it in thought, for it is very impressionable and in such a partly terrifying, but more absurd form it represents the thought of the non-resurrection of the dead; because it is thereby placed in contradiction with the evidence of the resurrection of Christ, so irrefutably proven, the witness of which is the one who affirmed the faith in the Corinthians and wrote these convictions. 1 Corinthians 15:17. If Christ does not rise, your faith is in vain; it is still in your sins. And here is what comes of it for you if Christ has not been resurrected: “your faith is in vain, it still exists in your sins.” You believed in the hope of receiving remission of sins and receiving strength to resist sin and destroy it within yourself with new life. This hope of yours is vain. For on what is the hope based that the believer is forgiven of his sins? - On the fact that Christ, having died on the cross, offered an atoning sacrifice for all of them: “Behold, the Lamb of God, who takes away the sins of the world” (John 1:29). And what is evidence of this sacrifice being accepted? - The resurrection of the One who died for sins. If He is not resurrected, the sacrifice is not accepted. His death is like the death of all. On the other hand, deliverance from sins has two sides: the first is the remission of sins, and the second is the seed of new life for the destruction of sin. The first is given by communion with the death of Christ, and the second by the participation of His resurrection. Believers receive both in the baptismal font - they are washed from sins and returned to a new life, so that after baptism they can walk in a new life, as bright as the state of Christ after the resurrection. If Christ has not risen, then there is no fellowship of His resurrection; and if this is not the case, then there is no seed of new life in us; if this is not the case, then sin still possesses us, then we are still in sin. The sins that are upon us are washed away when sin in us is stopped. It follows from this that, even if the death of Christ had a price, we would all remain in sins, for we could not receive new life, on which the remission of sins itself rests. So, “even though Christ is not risen, you are still in your sins.” 1 Corinthians 15:18. For even those who died in Christ perished. Here is another terrible consequence of your thought, which leads to the fact that Christ did not rise. If Christ does not rise: “for those who died in Christ perished.” Why did they die? - Because they died in sins. If you, the living, are still in sins, without the resurrection of Christ, then they, when they were alive, remained in sins; if the living were like that, then they left like that; If they departed like this, that is, in sin, then what consolation would they have there? They died, went to destruction, to hell, to eternal torment. What is gratifying about the faith of Christ is that it delivers from hell and makes us heirs of the kingdom of heaven with Christ, after the resurrection and ascension, seated at the right hand of the Father. Your one empty thought about the non-resurrection of the dead upsets the entire chain of comforting Christian truths and hopes. The Apostle calls those who have died in Christ not only those who believe, but also those who have suffered for their faith—both of them. So St. Chrysostom: “The expression “those who died in Christ” means those who died either in faith, or for Him who endured many dangers and great suffering, who walked the narrow path.” Theodoret depicts the whole idea of ​​the text as follows: “In vain, apparently, the virtuous martyrs were killed for confessing Christ; and although they took up feats with zeal, they did not accept crowns; because if there is no resurrection, then there is no proclamation of victory.” Who will distribute crowns when the hero of the hero himself is not crowned? And He is not crowned if He is not resurrected. 1 Corinthians 15:19. And even though in this belly we are still trusting in Christ, we are the most wretched of all men. There are two possible thoughts here. Or this: if we limit all our hopes that we nourish, clinging to Christ by faith, only to this life, only in this life we ​​hope to receive something from Him, then, you see, we are the most miserable of all people; and it is impossible to form such a hope, for we are all oppressed, persecuted, deprived of everything, and we subject ourselves to all kinds of deprivations in the form of moral advancement. How can anyone come to the idea of ​​expecting anything from Christ in this life? And if someone began to feed her, it is impossible to imagine a more unreasonable and pitiful person than such a person. - Or this: if, living here, in this life, we have all our hope in Christ, - εν Χριστω, - that after this sorrowful life we ​​will receive consolation from Him in the future, and meanwhile we, as those who have already died, will die in sins and perish, according to what was said before this - that is, if Christ does not rise, - then we are the most unfortunate of people. Here we lose everything, and there we get nothing, and this is all the more bitter because we can get something there that is impossible to imagine with tea. It is not so bitter not to receive what you did not expect, as it is bitter not to receive what you undoubtedly expected to receive. Blessed Theodoret writes: “We go through life among dangers of all kinds: tormented by hunger, constantly suffering insults, moving from prison to prison throughout the universe, having no shelter, wandering, struggling with incessant worries. We are supported by good hope (for future peace), and in the resurrection of our Savior we have a guarantee of our resurrection (and future glorification).” And if Christ has not been resurrected, let us add to this speech, then there will be no glorification in the future. And we will be left with nothing to do with it. – What could be worse than such a fate?! bb) About the power of the Resurrection of Christ, undoubtedly proven (1 Cor. 15, 20–28) The Apostle takes the second proof from the power of the resurrection of Christ, undoubtedly proven and believed by all those to whom he speaks. There he explained how that absurd thought (about the non-resurrection of the dead) is contrary to this evidence of the resurrection; Now he reveals how from this evidence of the resurrection of Christ comes a thought completely opposite to that absurd one, namely: since Christ has risen, then everyone must rise again. He says, as it were: there I explained what happens if you accept your thought; Now I will show not only what happens, but what is and should be if we accept the real truth. 1 Corinthians 15:20. Now Christ has risen from the dead, and has become the firstfruits of those who have died. "Now." Then I drew consequences from the fact that Christ did not rise; Now I take the truth that Christ is risen, and I will show you what comes out of here. - Or “now”, in fact, in real reality, this is what it is. A gloomy picture emerges from your thoughts; but in reality, it is not that, that is not what comes out of the true confession of our faith. – And paints α) the picture of the resurrection of all (1 Cor. 15:20–23) and β) the glorious change of everything after the restoration of all (1 Cor. 15: 24–28). α) Picture of the resurrection of all (1 Cor. 15:20–23) "Christ has risen from the dead". Take this truth that you have accepted and stand in. “Christ has risen” for Himself? - Not for yourself. He is not all for Himself. The Only Begotten Son of God did not come to earth for Himself, He did not become incarnate for Himself, did not suffer and die for Himself, and did not rise again for Himself. For whom? “For the one for whom I came—for the human race.” Do not look at this resurrection as if it were accomplished in Him and limited to Him alone; but just as His death abolished the deaths of all, so understand about His resurrection that it is the basis of the resurrection of all. “In the resurrection of our Savior we have the guarantee of our resurrection. He was the first to crush the power of death, and after Him, like the firstfruits, all confusion (and all humanity) will certainly follow” (Theodoret). Having risen, He rose again as “the firstfruits of those who have fallen,” that is, to rise as “the firstborn from the dead” (Col. 1:18), after whom all others will be born from the dead into endless life. Just as in the Old Testament, when they brought firstfruits to the church to God, for example, the first sheaves from the harvest, thereby sanctifying all the sheaves and the entire harvest, so Christ the Lord, having risen, sanctified, blessed and confirmed the resurrection of all who would rise from the earth, like ears of grain from seeds. But the Apostle wanted to say something more by this, namely: that in the resurrection of Christ the beginning and foundation was laid for the resurrection of all, that its power is so great that life will come from it for everyone, or that this resurrection is already potentially the resurrection of all. Therefore, no matter how much you doubt the resurrection of Christ the Lord, you should not doubt the resurrection of everyone. 1 Corinthians 15:21–22. For since death was man, and the resurrection of the dead was man: just as in Adam all die, so in Christ all shall live. Explains why the risen Christ is such a firstfruits of the dead, in whom the foundation is laid for the resurrection of all. For this purpose, he sets forth two ancestors: the forefather Adam, in whom all died, and Christ the Lord, in whom all will come to life. All who are from Adam die for the reason that they have already died in him; and all will come to life in Christ, for the reason that all have already been made alive in Him. The dying of all is the manifestation in reality of what was accomplished in possibility in Adam; and the revival of all will be the fulfillment in reality of what was put into possibility in the risen Christ. Theodoret writes: “Pay attention to the foundation of the clan, and you will see that descendants followed the progenitor, and all became mortal, because he accepted mortality. Thus, all human nature will follow the Lord Christ and partake of the resurrection, because He too is “the firstborn from the dead” (Col. 1:18), just as Adam is the firstborn. It is not without reason that the Apostle here called Christ a man, knowing that He is God; but in order to demonstrate consonance, to confirm the doctrine of the resurrection.” These last words of Blessed Theodoret relate to the first position: “by man is death and by man is the Resurrection,” in comparison with the last: “in Adam all die, in Christ all will come to life.” The word there: “resurrection by man” corresponds here: “they will come to life in Christ.” It turns out: in Christ a person will receive resurrection, or come to life. The underlying thought is that deified human nature had to go through the entire path of restoration in order to pave the way for those being restored. For this reason Christ dies, in order to destroy the power of death, for this purpose he is resurrected, in order to lay the foundation of resurrection for everyone; He enters into glory for this purpose, so that he can open the door for everyone to enter into this glory. The ancient saints did not enter heaven, but went to a special place - Sheol, and there they waited for the Promised One to come and pave the way for them there. He came, passed and led them into paradise, only with a human soul, because that is still the initial paradise. Thus, deified human nature passed everywhere in order to pave the way for the restoration of all people. This is what the Apostle expresses when he says: by man is death, and by man is resurrection. – With this resurrection the foundation was laid, the way was paved for the resurrection of all. 1 Corinthians 15:23. Each one in his own order: Christ was the firstfruits, then those who believed in Christ at His coming. The words: “each in his own rank” can be understood in two ways. If we put them in connection with the previous one, they will mean that in Christ all will come to life; but everyone will receive their fate after the resurrection according to their worth; everyone will come to life in Christ, but not everyone will taste the blessed life in Him; they will come to life first for judgment, and after judgment - for accepting the fate that someone deserves. Saint Chrysostom says: “So that you do not think that sinners will be saved, he adds: “each in his own order.” When you hear about the resurrection, do not think that everyone will receive an equal reward, for if not everyone suffers the same punishment, but very different ones, then all the more there will be a great difference between sinners and righteous people.” And Theodoret writes: “Since he said: “all will come to life,” after the resurrection there will be a division between those who lived chastely and indulged in intemperance in life, suffered from unbelief and shone with faith and, in a word, strived for deeds that were praiseworthy and deeds that were reproachful, then, of necessity, he added: “each in his own rank.” So the Lord teaches in the Holy Gospel that He will place lambs at the right hand and goats at the left (Matthew 25:33).” So are all our other interpreters. This interpretation is justified by the word: ταγμα, which means a military detachment, regiment. This simultaneously conveys the idea that the resurrection itself will already show everyone his own detachment and regiment, to which he will rush of his own accord. Others put these words in connection with what follows, as a general indication of the order in which the resurrection will take place. Everyone will come to life in Christ, but this revival will proceed in its own order: first Christ was resurrected, then at His second coming those who are Christ’s will be resurrected, then death - that is, as others think, the final resurrection of all will follow - the resurrection of those who, after the resurrection of Christ, remained unresurrected. As for the meaning of the words: “each in his own rank,” they can be placed in such a connection, but not in the same thought, as others think, that here the detachments of those who are resurrected are meant: that is, Christ is resurrected, then believers, then unbelievers and sinners, but in the one that everything has its time. Everyone will come to life in Christ, but not together with the resurrection of Christ, but in due time - when the turn comes, it will come at the second coming of Christ. Saint Chrysostom says: “Now, after the resurrection of Christ, human affairs remain in the usual order, and then, at the second coming, everyone will be resurrected, and everything will be over.” The risen Christ is the firstfruits, in which the foundation is laid and the path of the general resurrection is indicated; and through this resurrection the final restoration of fallen humanity will be accomplished, and its appearance in its intended glory and in its characteristic light and perfection. The Resurrection of Christ is therefore a guarantee for the fidelity of all Christian hopes, which is why it is glorified by Christians above all else. Having resurrected and ascended into heaven, the Lord commanded to wait for His second coming. We wait - every hour and every minute. No one knows when the trumpet will sound to awaken the dead. But when the trumpet sounds, everyone will rise from their graves, or from the place where whose bones are stacked. Then what the Apostle says will be fulfilled: “then those who believed in Christ”, οι του Χριστου, - Christ’s, “that is, believers and pious” (St. Chrysostom). “Not only those who believed in Christ after His incarnation, but also those who shone with piety and virtue under the law and before the law” (Theodoret). But this is only one part of saved humanity, where is the other part - the unbelievers and sinners who are perishing? - Others say: the resurrection of this part is understood in the words: “the same death,” which mean: then the final resurrection of all will follow, and thus they introduce two moments of the Resurrection, and others even two periods separated by a considerable space of time. Completely arbitrary. There is no hint of two resurrections in Scripture; and the words: “the same death” mean that the resurrection will be followed by the end of everything - judgment, the distribution of the justified and condemned to their places, the cessation of the current order of being of things and the beginning of a new one, when a new heaven and a new earth will open. No other thought should come to mind to connect with these words. Saint Chrysostom says: “Then everything will be over.” Theodoret writes: “Then everything will come to an end, both the present order of things and the prophecies of the prophets.” Where is the resurrection of sinners and unbelievers? - It must be further understood with the words: “then those who believed in Christ”, understood further - that is, not without exception, those who are not Christ’s. The thought of everything will be this: now Christ has risen, and at His second coming those who belong to Christ will also be resurrected, but not alone, of course, but with all other people. At the same time, all that remains is to decide why the Apostle did not specifically mention them? - To this we will answer: it was his pleasure; He mentioned those of Christ, because he spoke to those who were Christ’s, and revived their hopes, but he kept silent about those not of Christ, so as not to darken the bright picture of the resurrection, allowing those reading about them to understand for themselves - from what he said in front, that about Christ everyone will come to life, without distinction. But due to the fact that he did not remember them, dividing the resurrection into two moments, hiding behind a misinterpretation of the word: “the same as death,” is completely unfair. Saint Chrysostom does not even hint at such moments; the same, it seems, is Theodoret. Ecumenius and Theophylact, although they believe that the righteous will not do much to forestall the resurrection of sinners and unbelievers in order to meet the Lord in the air; but since they immediately say that sinners will remain below, they convey the idea that the time of the resurrection of the dead and in their understanding will be one thing: - at the coming of the Lord - only some will come out of the tombs in front, and others behind, just as those leaving a house are all in the state and action of exodus, but some come out ahead, and others behind. New interpreters, I don’t know why, like to impose on St. Paul the idea of ​​​​two moments, or times, of the resurrection of the dead. β) Glorious change of the whole universe (1 Cor. 15, 24–28) 1 Corinthians 15:24. The same death, when he gives up the kingdom to God and the Father, when he abolishes all authority and all authority and power. “It’s also the end.” That is, the end of the present order of things, the end of the kingdom of grace! After the resurrection - judgment, according to judgment - sentence, for some - “come”, for others - “go away. And these go into eternal torment, but the righteous into eternal life.” This will be the end of it all. “When he gives up the kingdom to God and the Father.” When is “ever”? When everything is over, then he will hand over the kingdom to God and the Father; and when He gives it over to Him, then it will all be over. These are inseparable modernities, or events, causing one another, mutually presupposing themselves. Which kingdom will he betray? - That which he accepted as the founder, organizer and finisher of the kingdom of grace. After the resurrection, He said: “To Me is given all power in heaven and on earth,” as the conqueror of hell and death. Upon his ascension and sitting at the right hand of God the Father, He took into his hands the reins of His kingdom, in fulfillment of everything predetermined in the eternal council about the arrangement of the salvation of mankind. By this power the Church on earth was organized, by it the nations are converted, by it all grace-filled actions, ordinary (through the sacraments) and unusual, are performed - directly and through the prayer of the Church, by it all humanity is led to the final end, by it the power of Satan will be finally destroyed by the destruction of the Antichrist, by it death will be abolished by the resurrection, and the fate of all will be completed by the final judgment. So, when all this destined is accomplished in the kingdom of grace, then the Lord Jesus Christ will hand over the kingdom to God and the Father, that is, then He will give back what he received after the resurrection. This expresses that the kingdom of grace will end and the kingdom of glory will begin. This kingdom is the kingdom of the Most Holy Trinity, in which the same part belongs to the Son as to the Father and the Holy Spirit. But the Apostle does not say everything, but only what concerns Christ the Savior. If by the kingdom we mean all those who entered this kingdom, in the thought that the Lord will then say: “Behold, I and the children,” then this will not change the main thought at all. For the kingdom of Christ, of course, has sub-royal persons, and they are all the believers, of whom His kingdom will be composed. To this we can only add: when all those destined for this kingdom enter it, then the reign of Christ as Redeemer and Savior will end. His application of redemptive and saving powers will cease: there will be only their continuous and endless action in those already saved and glorified. This surrender of the kingdom to God and the Father will be the last action of Christ the Lord, the King of the grace-filled kingdom. It must be preceded by the conquest and abolition of all the enemies of this kingdom: the devil, death, sin. The entire continuation of the kingdom of Christ is their constant defeat. In His person He conquered them by His death, resurrection and ascension. He continually defeats them and will continue to defeat them until the end of time in the person of His believers. At the end of the centuries, the Antichrist will rise, combining all the satanic and demonic power within himself. The Lord will kill him with the spirit of His mouth, and thus He will smite Satan and all his hordes. This will be followed by the resurrection of the dead, which is the abolition of death, or the final victory over it. There is still sin left. And he, in the person of sinners, will be abolished with the final decision: “depart from Me, cursed into eternal fire, prepared for the devil and his angel.” The Kingdom of God will be cleansed of everything that is contrary and God-defeating, and the light of God’s glory will shine in all areas of existence. After all this, the Lord will hand over the kingdom to God and the Father. Saint Paul further speaks about this abolition of the Lord the Savior’s enemies. “When he destroys all rule and all authority and power.” This indicates the final destruction of Satan and his minions. They will be imprisoned in hell even before the trial, for at the trial there will be no mention of them, but only of the place in which they are already located. Saint Chrysostom says: “What kind of leadership is the Apostle talking about here? Angels? - No! Believers? - No! Which one? - The leadership of demons, about which he says: “Our struggle is not against blood and flesh, but against the principalities and powers and against the rulers of the darkness of this world” (Eph. 6:12). Now it has not yet been completely abolished, for they still act frequently; and then they will stop working.” 1 Corinthians 15:25. It is fitting for Him to reign; Dondezhe will put all enemies under His feet. Thus, he says, it was ordained in the eternal council that the Lord should reign until He puts all enemies under His feet; and, therefore, before this it is not necessary and impossible for Him to hand over the kingdom to God and the Father. At the same time, one must keep in mind that both “he will betray the kingdom” and “it is fitting for Him to reign, Dondezh...” must be understood, according to the economy of salvation. For, as the Son of God and God, the Lord has an unchangeable kingdom over everything, like God the Father and God the Holy Spirit. We may not clearly understand what is the acceptance of the kingdom and the delivery of it according to the economy of our salvation; but we cannot help but understand that this cannot concern a change in the unlimited power and omnipotent power that belongs to the Lord Jesus Christ as God; We also cannot help but believe that much is said about Christ the Savior and appears to have a place in Him, which we cannot understand or explain, but must accept as it is taught to us in the word of God. So the fact that the Lord Jesus Christ accepted the kingdom as the Savior, and will deliver it as the Accomplisher of the salvation of mankind, we will accept by faith, not being able to clearly imagine what it is and how. Let us maintain one thing, that this is exactly the case, and that this does not in the least violate His Divine reign over all. Our interpreters especially dwell on this idea. Saint Chrysostom says at the word: he will betray the kingdom: “If we accept this simply, and not in a godly manner, then it follows that after that Christ will no longer have the kingdom, for whoever gives something to another, he himself ceases to own it. And not only this absurdity follows, but also the fact that the one who received also did not have it before he received it; that is, in their opinion, neither the Father was previously a King and is only still awaiting the kingdom over us, nor the Son will remain a King after that. How did He Himself say: “My Father works hitherto, and I work” (John 5:17)? – Also, from the words: “It is fitting for Him to reign, He will lay down the Dondezhe,” and so on, another absurdity will emerge if we accept this in a way that is not godly. For “dondezhe” means the end of time and the limit, and this is not in God. “Dondezhe,” he said, not in the sense of meaning the end of the reign, but to make what was said certain and inspire hope. When, he says, you hear that Christ will overthrow all rulers, do not be afraid that He will not have enough strength to do so: He must reign until He does this. He rules and rules, and His kingdom does not end.” Theodoret writes: “The God of all is eternal, coeternal with Him is His Only Begotten Son. And the kingdom also has an eternal one; and this is precisely what the prophet Daniel taught us when he said: “His kingdom is an everlasting kingdom” (Dan. 7:27), it will not be destroyed forever!” 1 Corinthians 15:26. The last enemy will be eliminated by death. Death will be abolished by resurrection, after the leadership, power and power of demons have been abolished through the defeat of the Antichrist. Theodoret writes: “Having sent the devil and his associates into utter darkness, Christ will put an end to death by resurrecting all the dead.” Saint Chrysostom says: “How is the “last”? - After everyone, after the devil, after everything else, for in the beginning death entered after everything: first the advice of the devil, then disobedience, and then death. Its power has now been abolished, but its action will cease then.” Death will be abolished not only in relation to people, but also in relation to all creatures, for it is impossible for our body to become alien to death and corruption without corruption and death being completely expelled from all areas of existence. The period of existence of heaven and earth and everything in them will come, imperishable. 1 Corinthians 15:27. Subdue everything under His nose. Sometimes you say that everything is subjugated to Him, but it is true that everything is subjugated to Him. The Apostle cites the words of Scripture to confirm that everything must be submitted to the Lord Savior. The passage is taken from Psalm 8:8:7, which says that God has subjected all the creatures of the earth to man. The Apostle applies this passage to the Lord Savior for the reason that He is the prototype of the restored man and that in him what man should be according to his original destiny is most perfectly realized. But since He is not only a man, but also God, then human accessories could not remain in Him within the limits to which it is proper for them to be in a person, but take on extraordinary dimensions. Therefore, the power of man over only earthly creatures in Christ the Savior, as the God-man, became power over all created things. This idea is especially clarified by the Apostle in the following words. So that from the above passage no one thinks that only the earthly creature is subjugated to Him, as if to a simple man, he says: “Whenever you say that everything is subjugated to Him, it is true that everything is subjugated to Him,” that is, when Scripture says that everything is subjugated to Him, then by this everything must be understood as everything created, everything except the Creator Himself, who subjugated everything to Him. The Apostle said above that the Lord the Savior Himself will put all His enemies under His feet, He Himself will abolish all authority, power and strength, but here he says that God the Father has put everything under His feet. But there is no difference of opinion here, but the same thing is asserted in different respects. God has subdued everything—he has destined to subdue, or he has destined for everything to be submissive to Him. The Son participated in this destiny as much as the Father through the unity of the Most Holy Trinity. This definition is fulfilled by the Son of God Himself after His incarnation, death, resurrection and sitting at the right hand of the Father. From that moment on, He assumed power over everything submissive and began the subjugation of the rebellious, namely sin, the devil, and death. This subjugation in action is coming to an end, but has not yet been completed: “we do not see that all things have been subjected to Him” (Heb. 2:8), says the same Apostle. If we look only at appearances, we may think: there is no subjugation - all the enemies of Christ the Lord and ours are raging, and their power with hostility is not only not diminished, but increases. But we should not look at this, but at what the Lord does in believers; in them He tramples down sin, defeats the devil and takes away the power of death. The number of true believers sometimes decreases, sometimes increases, but they are always there, and the subjugation of these enemies and the plucking of their victims from the hands of them goes on continuously. The trophies of victory over them are the hosts of saints who mature in the Church on earth, and shine with victorious glory in heaven. Our enemies may think that they are taking strength, but the Lord leaves them to act in the form of preparing through them their conquerors. When everything is fulfilled as prescribed, then all these enemies in their own person will be placed by the Lord under His feet. Until the Lord subdues all His enemies and ours in this way, until then it is fitting for Him to reign. And what is said: “conquer” - this means he gave the power to conquer, made him a ruler and a King. The previous verse says: “the last enemy will be destroyed by death”; in the present “conquer everything.” The reason is given to believe that death will definitely be abolished. Do not look that death still reigns. She is among those devoted to the power of the Lord. The time will come and it will end. In his letter to the Philippians, the Apostle expresses the same idea more directly. For having said: “Who will transform the body of our humility, so that it may be conformed to the body of His glory” - this is the same as that which will abolish death and incorruption will reign - he added: “By His action He will be able to subdue all things to Himself” (Phil. 3:21) - this is the same as: for into His hands has been given the power to subdue all things. With this power and strength He will drive out death and adorn the corruptible with incorruptibility (Theodoret). 1 Corinthians 15:28. When all things are subjected to Him, then the Son himself will submit all things to Him who subjected all things, so that God may be all things in all. Everything that the Apostle said - in verses 25-27 - was aimed at clarifying the words: “when he delivers up the kingdom to God and the Father.” The essence of the matter is this: everything has been handed over to Him in power, so that he can abolish all the enemies of God and humanity. When this is accomplished, then the purpose of handing over the said power will be achieved and that power itself will not need to continue, which is why it should be abolished. And it will turn out: “The Son will submit to Him who submitted all things to Him,” or, what is the same, “he will hand over the kingdom to God and the Father.” We cannot clearly imagine what exactly this will consist of, but we cannot doubt that it will be so; We cannot doubt that although this will be according to the economy of salvation, the Son himself will submit - so, however, that this will not reveal anything, much less detract from the glory, power and power of the Only Begotten Divinity. Saint Chrysostom says: “He will submit as befits the Son of God, and not in a human way, but freely and with full authority. Otherwise, how can He sit on the throne with the Father? How does He “live what He wills, just as the Father does” (John 5:21)? How does everything that belongs to the Father belong to Him, and everything that belongs to Him also belongs to the Father (John 17:10)? “This shows us His perfect power on a par with the Father.” What is said here: “when he conquers,” that is, the Father, and before that it is said: “until he conquers” the Son Himself, “expresses both the perfect agreement of the Son with the Father, and also the fact that He who gave birth to such a powerful Son and performs such deeds is the beginning and the first cause of all good things” (St. Chrysostom). And “God will be all things in all.” And now He is in everyone: “in Him we live, we move, and we are.” But then this will be accomplished and manifested in a special way, so perfect that the real fulfillment of all things by God in comparison with this is like non-fulfillment. And this is not clear, but this is how it should be and will be. For such worldwide changes as the abolition of all enemies of good, the extermination of all traces of evil from all areas of existence, with the confinement of its producers in one non-originating place somewhere, as St. Chrysostom says, on the last borders of existence, and in conclusion of all, the subjugation of the Son to the Father and the surrender of the Kingdom to Him (although we cannot well imagine this action) - such changes cannot but be accompanied by God’s most sincere communion with all that can contain His communication. – God is always the most hidden; and then He will remain so. But there are degrees of His revelation. Otherwise He is in us, differently in the Angels, and from the Angels differently in the Cherubim, Seraphim and Thrones. If we then move a little higher on the ladder of perfection, then what wondrous thing is if He then reveals Himself in us so completely that the present will be comparatively insignificant. We have fallen away from God; for reunification, the infinite goodness of God introduced the God-manhood of the Son of God. In the present period of time, through this ineffable means, reunification is taking place, it is in action, it is in motion. In His person, humanity is reunited with the Divine hypostatically, just as it is impossible for it to be united in anyone else. All, however, are reunited in His image, and this shows how this reunion is intended to be sincere. On earth it is accomplished mysteriously, through the sacraments, by the grace of the Holy Spirit. In heaven, in the glorified, it appears more substantially, but it should not be in its entirety, for they are not yet in their complete nature. When everyone is clothed in incorruptible bodies, then they will be united more fully with the humanity of the Savior, and through Him with the Divinity more sincerely. The Lord Savior, as the head, will penetrate the entire body of those being saved and combine it with Himself, and through combination with His humanity it will touch the Divinity closer, more vividly and more substantially. - This is it: “God will be all in all.” All such considerations are childish babble. But that there will be something amazingly great and glorious in the very relationship of the Divine to us and us to Him, this is an undoubted subject of hope, as wonderful as it is true. Blessed Theodoret writes in response to these words: “Now, in essence, God is everywhere, because His nature is indescribable, and “in Him,” according to the Apostolic word, “we live and move and are” (Acts 17:28); but not in everyone by good pleasure, because “He delights in those who fear Him, and in those who trust in His mercy” (Ps. 146:11). But even in them He is not everything, because “no one is clean from filth” (Job 14:4); and “no one living will be justified in your sight” (Ps. 142:2) and “if you see sins, O Lord, who can stand” (Ps. 129:3) - Therefore, although he is pleased for what he succeeds in, he is not pleased for him. that which they sin in. In the future life, when corruption ceases and immortality is given, there will be no place for passions, and after the final expulsion of passions, not a single type of sin will have an effect. Thus, finally, “God will be all in all,” when everyone will be delivered from the fall, and will turn to Him, and will no longer accept inclinations for the worse. But what the divine Apostle said here about God, he said in another place about Christ, saying: “Where there is neither Greek nor Jew, circumcision and uncircumcision, Barbarian and Scythian, slave and free, but Christ is all and in all” (Col. 3:11). He would not have attributed what belonged to the Father to the Son, if by the grace of God he had not been taught His equality.” cv) Convictions to accept the truth of the general Resurrection (1 Cor. 15, 29–32) Continuing to prove the truth of the general resurrection, the Apostle brings two convictions to the acceptance of this truth: one takes from baptism (1 Cor. 15:29); and the other - from their mortal dangers when preaching about this resurrection, ( 1 Cor. 15: 30-32. - “For the most part,” - επει, - stands here in the meaning: who is the man. 1 Corinthians 15:29. For the sake of the dead, what will those who are baptized do? If the dead do not rise at all, why are they baptized for the sake of the dead? This place is a little dark. It is clear that Saint Paul derives the necessity of faith in the resurrection from the sacrament of baptism; but in what strength is not visible. – Isn’t it? – We are baptized into the death of the Lord with the participation and power of His resurrection, for he who comes out of the new font already lives the life. This renewal of life is the guarantee of resurrection, just as the resurrection of Christ is the foundation of the resurrection of the dead. The Apostle says to them: you baptize yourselves who are dead, but who are alive, here spiritually, and then physically. Now suppose that someone is baptized without this hope of resurrection and, therefore, without sharing the power of the resurrection of Christ, what does he do? “The dead enter the font, and the dead come out.” Such people are baptized for the sake of the dead, that is, for themselves, and nothing else. What about being baptized? This is how Blessed Photius explains it in Ecumenium. “What, he says, do those who are baptized do so as not to be forever dead and forever kept in hell? That is, if there is no resurrection, then what do those baptized in such hopes do? If the dead do not rise, why are they baptized in order to rise? But he expresses himself more strikingly, saying: that they are baptized for the sake of the dead, speaking, as it were, for the sake of those whom you, due to your unbelief in the resurrection, count among those who will be dead forever. Having counted others to the dead, and yourself, and to the eternal dead, what do you do when you are baptized for yourselves, never having to rise again, but forever condemned to remain dead? “He doesn’t speak directly to them, but as if about outsiders (that is, not in the second, but in the third person), so as not to shock them too much.” Saint Chrysostom takes this almost in the same sense. Here is his lengthy speech about this: “The Apostle now proceeds to another proof of the matter, bringing the opponents themselves as evidence of the truth. What is he saying? But I will tell you in advance how these words are distorted by those infected with Marcion’s heresy. When one of their catechumens dies, they hide the living one under the bed of the deceased, approach the dead person and ask him if he wishes to be baptized? Hidden under the bed in his place answers for him that he wishes to be baptized; then this living person is baptized in place of the deceased, as if putting on a performance for a spectacle. Then, when they are condemned for this, they point to the words of the Apostle and say: The Apostle said: “those who are baptized for the sake of the dead.” You see how funny this is. And is it worth refuting them? - Don't think. What does St. Paul say? But remember first what we do when we begin holy baptism. We confess before that the dogmas brought from heaven, among which we pronounce the following: “I believe in the resurrection of the dead.” It is in this faith that we are baptized, for after this confession we descend into the source of those sacred waters. Remembering this very thing, the Apostle says: if there is no resurrection, then why are you baptized “for the sake of the dead,” that is, bodies? For at baptism you believe in the resurrection of the dead body - that it will no longer remain dead. You confess in words the resurrection of the dead, and the priest, as if in an image, shows you by his deeds what you believed and what you confessed in words; you believe without a sign, and then he presents you with a sign; you do what depends on you, and God then confirms you. How and in what way? - Water. For the descent and immersion into water, and then the ascent from the water, is a sign of the descent into hell and the ascent from there. This is why Paul calls baptism a tomb when he says: “We are buried in Him through baptism into death” (Rom. 6:4). By this he also certifies the certainty of the future, that is, the resurrection of the body. For it is much more difficult to blot out sins than to resurrect the body. In the bath of rebirth, grace touches the soul itself and uproots sin from it. The soul of the baptized person is purer than the very rays of the sun, it becomes the same as it was in the beginning, or even much better, for it receives the Spirit, which completely ignites it and makes it holy. Just as you, by refining iron or gold, make it pure and new, so in the same way the Holy Spirit, refining the soul in baptism, as if in a furnace, and destroying sins, makes it purer and more brilliant than any pure gold. From here you can now be convinced of the truth of the resurrection of bodies. Since sin introduced death, when the root is destroyed, without any doubt, its fruit will also be destroyed. Therefore, you speak in advance about the “forgiveness of sins” (I confess one baptism for the remission of sins), and then you also confess the “resurrection of the dead” (tea of ​​the resurrection of the dead), moving from the first to the last further, since the word: “Resurrection” does not yet show everything, then you are commanded to speak “to eternal life” (and the life of the next century), so that no one would think that there will be death even after that resurrection. Thus, recalling these words, Paul says: “What will they do for the dead’s sake who are baptized”? If there is no resurrection, he says, then these words are a joke; If there is no resurrection, how do we convince others to believe what we do not give? Are we forcing them to confirm with their consent the truth of the Resurrection, which they will not receive? What need is there for confession itself if it were not followed by action? Blessed Theodoret in his own image expresses the thought of the Apostle, still adhering to the same original thought - the power of baptism. According to it, the Apostle says: “He who is baptized is buried with the Lord, so that, having shared in death, he may become a partaker of the resurrection. If the body is dead and will not rise, then why be baptized?” So, to explain this place, it is either necessary to accept some opinion from our interpreters, or leave it among the incomprehensible. The newest interpreters are doing a very bad thing, believing that the Apostle is speaking here about baptism for the dead, that is, about what St. Chrysostom ridicules. Is it possible to allow the Apostle Paul to leave such an absurd innovation without reproof if it had been in Corinth? And is it consistent with his character to use error to confirm the truth, which he has already very firmly proven from other sources? 1 Corinthians 15:30. Why do we also accept troubles at every hour? The second conviction is taken by Saint Paul from the selfless labors of the apostles in preaching the Gospel, the subject of which also includes the dogma of the resurrection of the dead. He says, as it were: how would we dare to endure troubles, deprivations, deaths, if the Gospel were not tangibly reliable, and in it the truth of the resurrection, after which a bright reward awaits those who work in the Gospel?! - This is unthinkable. “Look at what else he is trying to confirm the dogma with - his own decision (that is, I decide on all troubles and deaths), or, better, not only his own, but also the other Apostles. And this is an important proof - to point to teachers who are completely confident in the truth and confirm it not only with words, but also with deeds. Therefore, he does not simply say: and we are convinced of this - this alone was not enough for conviction - but he presents evidence from deeds and, as it were, says: to confess this in words, perhaps, seems at all forced to you; but if we present you with evidence from works, what will you say against it? Listen to how we preach this every day through our suffering. He did not say “I,” but “we,” meaning all the Apostles together, and thus, on the one hand, showing his humility, and on the other, making his words reliable. What can you say? Are we not deceiving you by preaching this, and are we teaching this out of vanity? But our suffering does not allow us to admit such an opinion, for who would constantly be subjected to suffering in vain and in vain? That’s why he says: “Why do we accept troubles at every hour?” Out of vanity, perhaps someone would decide to do this once or twice, but not for the rest of their lives, like us, but we devoted our whole lives to this” (St. Chrysostom). 1 Corinthians 15:31. I am dying all the days, such is your praise, brethren, that I am imam in Christ Jesus our Lord. After pointing to all the Apostles, he turns his attention to himself alone, confirming by his example the suffering of the other Apostles. Here I am, he says, dying every day - because of what, if there is no resurrection? “I am dying all the days” means: all the days I am in such circumstances that I am threatened with death; but I do not retreat, but surrender myself to the decision of my will for this death and behave as if I were to die immediately. Thus, although death does not happen, I still experience the feelings of a dying person, as if I were passing through the shadow of death. Saint Chrysostom says: “How does he die “all the days”? - Jealousy and readiness for it. Why is he saying this? Again, in order to confirm the truth of the resurrection. Who would dare, he says, to undergo so many kinds of death if there is no resurrection and future life? If those who believe in the resurrection need great courage to be exposed to danger for it, then all the more would an unbeliever not dare to undergo so many and such severe types of death.” “This is your praise” is a convincing turn of phrase. This means either: you yourself will give me this praise, because with you I was always in the same position. Or: I swear by your praise (Photius), as if I would pledge the praise that I have in Christ Jesus in you for the sake of your conversion and salvation, if I am telling a lie. The first thought is the most convenient, because such a strengthened proof of this well-known circumstance, which the second thought presupposes, is completely unnecessary. It is enough to point to it. 1 Corinthians 15:32. Even if we fought against the beast in Ephesus, what good is it for us if the dead do not rise? Yes, we drink pits, we will die in the morning. According to the flow of speech, it is expected that here the Apostle remembers something more than what he made known before with the words: “troubles are acceptable every hour,” and “I die every day.” Therefore, the words “I fought the beast in Ephesus” must be understood in a literal and not a figurative sense. Saint Chrysostom says: “The Apostle shows what kind of death he died: I fought, he says, with beasts. God delivered me from danger; but what of that?” The same is true for Blessed Theodoret: “I became food for beasts, but was miraculously saved. What fruit is there for me from this danger if there is no resurrection of the dead?” The fact that this is not mentioned in the Acts, and that Saint Paul himself does not mention this in the second letter to the Corinthians, in chapter 11, does not prevent us from understanding this place in this way, because neither the Acts say everything about the Apostle, nor he himself. How could this happen? - According to a person, κατα ανθρωπον, - according to human slander. His ill-wishers became irritated and decided to hand him over to the beasts. God delivered by stopping the mouths of the beasts. Others think that God thwarted the very evil intentions, and although the Apostle did not really fight, nevertheless, nevertheless, in his determination he was betrayed to the beasts. But “fought” gives an idea about the reality of the event. The word: “according to man” is difficult to settle here. Saint Chrysostom says: “As much as is possible for a person.” Theodoret: “According to human reasoning.” Photius in Ecumenius, like Saint Chrysostom, and again: “If I fought the beast not for future hope and reward, but for human glory, what good is it to me?” "What's the use?" “If the time of retribution does not come and all our deeds are limited to the present, then we suffer greater harm; you believed without danger, and we will be strengthened every day. However, he says all this not because he struggled for reward, but because of the weakness of many, in order to confirm them in the truth of the resurrection. For him, doing what was pleasing to God was sufficient reward. And truly (for the believer), the great reward is already in pleasing Christ in everything, and without reward for him the great reward is in being exposed to danger for Him” (St. Chrysostom). “Yes, we drink pits, we will die in the morning.” If there is no resurrection, there is no other life and reward, which can be complete only with the integrity of nature in a person, that is, so that he is not only spirit and soul, but also body, then why deprive yourself of any pleasures? Eat and drink, you will die - and that’s the end of everything. “With these words the Apostle now shames them and does not speak on his own behalf, but cites the words of the great prophet Isaiah against the careless (Is. 26:13-14)” (St. Chrysostom). “And the Apostle cited these words by the way, as if to say: fasting is unnecessary, abstinence is unnecessary, let us enjoy the pleasures of this life, if no reward is prepared for lovers of virtue” (Theodoret). This consequence followed directly from disbelief in the resurrection. For although it is still possible to believe in the immortality of the soul, this is not enough. One soul is not a person, and life with a soul is an incomplete human life. All the saints currently live in soul and spirit and, strengthened by God’s power, help those who call on them, but this action and the tasting of good things is not perfect until the resurrection, they are only the firstfruits and a guarantee of what will happen after the resurrection. It exists because there is resurrection. If it weren’t for this, this wouldn’t have happened either. Saint Paul does not distinguish the immortality of the soul from the resurrection, but believes that since this does not exist, neither does that; Consequently, everything ends in death, and from here it comes straight out: “Yes, we drink and drink, we will die in the morning.” c) A brief exhortation regarding all that has been said (1 Cor. 15:33–34) 1 Corinthians 15:33. Don't be flattered; customs are corrupted, good conversations are evil. “Do not be flattered” μη πλανασθε, do not be deceived, do not be deceived, do not be deceived. “Evil Conversations” is a conversation with evil people whose minds are corrupted, and therefore have demonic cunning to creep into the minds of others and corrupt their concepts, and behind the concepts, life. Or conversations generally mean communication, intimate relations with people who reason about everything wrongly. The Apostle brought forward the words of people who had given themselves over to despair. Now he says, as it were: you can always meet a lot of such people; look, beware. The Apostle is talking about sound and unhealthy concepts, and conversations with evil concepts corrupt, therefore it would be expected that he would say: evil conversations corrupt minds, driving out the truth from them and sowing lies; and he says: good customs corrupt, that is, good habits, morals, good behavior, good life. An established character cannot be upset without upsetting the concepts. Evil conversations definitely corrupt minds, but when the mind is corrupted, how can you maintain morale? It will immediately begin to deteriorate. The Apostle, bypassing this intermediate link of corruption of the mind, directly points out the great danger of corruption of morals. Good character is both more obvious and more expensive. If the Apostle had said: evil conversations will spoil your concepts, another might have said or thought: how will they spoil it? They went in one ear and came out the other; although that never happens. But when he said that they were spoiling morals, he made everyone think and, from this very word, be prepared to fear evil conversations and people. Or by good morals he also means frivolous souls, willing to bend to every wind of teaching (St. Chrysostom, Theodoret and others). “With these words, on the one hand, he reproaches the Corinthians as unreasonable (easily carried away), and on the other hand, he excuses them as much as possible for their previous errors, removing most of the blame from them and placing it on others, in order to thus turn them to repentance (to abandoning error)” (St. Chrysostom). 1 Corinthians 15:34. Be sober righteously, and do not sin; For there is no one who has ignorance of God, to your shame I say. “Be sober”, drive away false thoughts, restore healthy concepts about everything, as taught by me, reason about everything soberly, correctly, firmly, without hesitation, not like drunk people who don’t know what they’re imagining. “Righteous” means: as it should, as the truth of God requires, as God commanded in revelation. “And do not sin”, do not sin in the way of your thoughts. “As if lost and intoxicated with unbelief, he said: “be sober” “(Theodoret). “Speaks as if drunk and frantic. For those who are drunk and frantic tend not to see what they have seen before and not to believe what they have previously confessed” (St. Chrysostom). “Do not sin” can be put in relation to “be sober,” as a means to an end. Do not sin, so that you may have and always maintain a sound way of thinking about everything, both about the resurrection of the dead itself, and about future reward. Saint Chrysostom says: “He rightly added: “Do not sin,” showing that this is where the seeds of unbelief came from. He expresses in many places that a depraved life gives rise to bad thoughts, for example he says: “The love of money is the root of all evil things, which no one desires, having gone astray from the faith” (1 Tim. 6:10). (Same here.) Many, aware of their vices and not wanting to be punished, out of fear stop believing in the resurrection; on the contrary, those who do much good desire to see him every day.” On the other hand, sobriety can be put in relation to non-sinning, as a means to an end. “That’s how it stands with all the saints.” Although for them sobriety means not wandering with thoughts here and there, standing with the mind and attention on one thing, but this kind of state is only possible except by affirming the mind in all truths. Then the wandering of the mind, or idle thinking and vanity, ceases. But moving the attention of the mind from one holy truth to another is not considered a violation of sobriety; on the contrary, it contributes to its heating. The influence of sobriety on non-sinning depends on the fact that a sober mind does not allow not only passionate, but also empty thoughts; when there are no thoughts, passions are silent; and when the passions are at peace, where can there be sin? For every sin is the fulfillment of passion. “For there is no one who has ignorance of God.” – “Ignorance of God” is ignorance about God, about God’s properties and deeds. If they had known this properly, they would not have fallen into disbelief about the resurrection of bodies. For if God has revealed this, and He is the truth, then how can one not believe it? Who, who understands properly that there is God, would dare to contradict with his mind the mind of God? When God speaks, the creature must accept His word unquestioningly, with warm submission. On the other hand, whoever knows God cannot admit the slightest doubt about the possibility of resurrection, clearly understanding that it is not worth it to the One who created from nothing to recreate something from a ready-made, although decayed, substance. “Not believing in the resurrection is typical of those who do not have a perfect understanding of the invincible and completely sufficient power of God for everything. For if He created what exists from what is not, then all the more He can resurrect what was destroyed” (St. Chrysostom). Theodoret draws the same conclusion from the other side. “The Apostle very wisely called the lack of belief in the resurrection ignorance of God. Whoever “confesses God knows” (Tit. 1:16), he believes that He is righteous. Reward (righteous) is fitting for the righteous. But we do not see righteous reward in real life. Therefore he who professes to believe in God must expect the resurrection.” Such ignorance, he says, “they have nothing,” and thus softens the reproach, but then adds: “I say to your shame,” suggesting that although “not people” are guilty of this, this guilt is of such a kind that it will disgrace all of you. How do you allow anyone like this to be among you? - If they are not like this because of their stubbornness, then how have they not been corrected by you so far; and if by stubbornness, then how are you still tolerant among you? It is necessary either to correct them, or to cleanse society of them. Saint Chrysostom finds that these words were added to soften the reproof. “I say “to shame,” that is, to correct, to admonish, so that, having been ashamed, you become better. For he was afraid that, having struck something more appropriate, he would not turn them away from himself.” 2. About the image of the Resurrection (1 Cor. 15, 35–53) First, the Apostle poses the topic for all subsequent reasoning, in the form of a question from the outside, how bodies will be resurrected, and in what form (1 Cor. 15:35). Then he solves the first question: a) how will the bodies be resurrected, that is, by what power? (1 Cor. 15:36–38). Then the second: b) in what form they will be resurrected (1 Cor. 15:39–50). Finally, he prophetically says c) how the resurrection itself will take place (1 Cor. 15:51-53). 1 Corinthians 15:35. But someone says: How will the dead rise? in what body will they come? These are the usual questions regarding the resurrection of bodies, whether the believer is seeking instruction, or whether the unbeliever thinks to puzzle the believer by thinking that there is nothing to answer such questions. The apostle assumes a question from the latter. “Here he refutes the objections presented by the pagans (accepted and wavered in the belief in the resurrection of bodies by the Corinthian believers). He did not say: “but maybe you will say” (although he directly meant them), but vaguely points to some objector, so as not to shock the guilty too much with a direct, sharp instruction. He cites two perplexities: regarding the image of the resurrection and regarding the quality of bodies, for those who objected doubted both and said: how will what has been destroyed be resurrected and in what form will it appear? What does it mean: “by what body”? That is, in this decayed, destroyed one, or in some other one?” (Saint Chrysostom). a) By what power will bodies be resurrected? (1 Cor. 15:36–38) The question of how bodies will be resurrected, that is, by what power, is answered by the Apostle by comparing resurrection with rebirth from plant seeds, deducing from here: they will be resurrected by the power of God. 1 Corinthians 15:36. You're crazy, you see, he won't come to life unless he dies. “He addresses them with such stern words because they are not asking about anything doubtful, but about what is reliably known. This is what we usually do with those who contradict something reliably known. Why doesn’t he immediately point to the power of God? - Because he reasons with non-believers. When he speaks to believers, he does not resort to conclusions. So in another place, having said: “He will transform the body of our humility, as if it were to be conformed to the Body of His glory,” and having discovered here something more than the resurrection, he did not make comparisons, but instead of any proof, he pointed directly to the power of God, adding the following: “according to the action that He is able to subdue all things to Himself” (Phil. 3:21). Here he also uses inferences. Having proved the truth with the words of the Scriptures, he now forcefully directs his speech against those who do not believe the Scriptures and says: “You are a fool, you are a hedgehog”; that is, do you yourself have proof of the resurrection in what you do daily, and do you still doubt? I call you crazy because you do not know what you yourself do every day and, while you yourself are the culprit of the resurrection of seeds, you doubt it in relation to God. He says very expressively: “you are a hedgehog,” that is, you are mortal and decaying. And look how his very expressions correspond to the real subject: “he will not come to life,” he says, “unless he dies.” Without using expressions related to seeds, such as: vegetates, grows, rots, decays, he cites those corresponding to our flesh: “he will not live unless he dies,” which is not characteristic of seeds, but of bodies. And he did not say: he will live after he dies; but, which he expresses more, he will live because he will die. Do you see how he deduces the opposite? From which others drew a conclusion against the resurrection, He turns this very thing into proof of the resurrection. They said that the body will not be resurrected because it has died. What does he say in contrast to this - If it had not died, it would not have been resurrected, and therefore it will be resurrected because it will die? In the same way, Christ clearly shows the same thing when he says: “Unless a grain of wheat falls on the ground, it remains alone, and if it dies, it produces much fruit” (John 12:24). From here Paul, borrowing a comparison, did not say: “he will not live,” but “will not come to life” (ου ζωοποιειται, will not be quickened); again points to the power of God and inspires that it is not earthly nature, but God himself who does everything” (St. Chrysostom). 1 Corinthians 15:37–38. And the hedgehog is not the future body of the seed, but a bare grain, if it happens, of wheat, or something else from the others; God gives him a body as he pleases, and to every seed his own body. To the question of how the dead will be resurrected, the Apostle answered in the previous verse: just as from a seed thrown into the ground and someone who died there, a living body is reborn and grows. Just as from a dead seed, and under the condition of this mortification, a new body is reborn, so from a dead human body in due time a new living body will be reborn. But such a comparison only reveals the course of the matter, but how and by what force this is accomplished is not visible. This is what Saint Paul now points out, saying: you sow a naked grain of wheat or some other grain, and when it dies in the ground, God then in due time gives it a body, to each seed its own, and so the resurrection of the dead will be accomplished: from each dead body a new body will arise by the power of God. With this the question of how is completely resolved. Perplexity may arise: but in the revival of plants from seeds, nature acts; How will she act in the rebirth of the body, when so far she has not shown any trace of such an action? To this it must be said that the word: nature is an empty word. The will of God laid down the laws, the will of God wants them to act; they act and produce what God wants them to produce. What is usually attributed to nature belongs to God. If God now acts in the revival of plants, on what basis can we doubt that He cannot act in the same way in the revival of dead human bodies? So that He has not shown this experience before, no one can speak; and what does not appear above all is because all the bodies have not yet been sown and spring has not yet come, in which it is appropriate for them to be reborn and rise to a new life. Saint Chrysostom says in response to this objection that nature acts in plants, the following: “What, tell me, is nature? And here everything is done by God, and not nature, not the earth, not the rain. Therefore, the Apostle, without mentioning either the earth, or the rain, or the air, or the sun, or the hands of the farmer, says: “God gives him a body.” Do not investigate and do not inquire how and in what way, when you hear that this is a matter of the power and will of God.” Saint Chrysostom also notes that some heretics, not well understanding the meaning of the words of the Apostle: “not the body that is to come,” came to the conclusion that another body dies, and another body will rise again, and they began to teach this way. To this he says to them: what kind of resurrection will this be? This is a new creation, not a resurrection, whereas bodies will be resurrected. Here are his words: “But what kind of resurrection is this? Resurrection refers to that which has died. And where is that wonderful and glorious victory over death if one dies and the other is resurrected? Then it will no longer be seen that she will return what she held captive. No; It is not another being that is sown and another that is increased, but the same thing that grows in its best form. Otherwise, Christ, being the firstfruits of those who rise again, was not resurrected in the same body, but, according to you, He left one body (in the tomb), although it was without any sin, and received another (having been resurrected). Where did He get the other one? This is from Virgo, and where does this come from? Do you see what absurdities such an opinion leads to? Also, why did He show the nail wounds? Is it not to prove that this very body was nailed to the cross and it itself was resurrected? And what does the type of Jonah mean? Without a doubt, it was not another Jonah who was swallowed up, but another who was cast out to the earth. And also, why does Christ say: “Destroy this church, and in three days I will raise it up” (John 2:19)? He, of course, erected the very church that was destroyed, which is why the Evangelist added: “He spoke about the church of His Body” 1 Cor. 15:21). So, what do the words mean: “not the body of the future seesh”? Not a whole ear and not new wheat. You sow bare grain; from it a new ear with new wheat is later reborn. The question is, how does this ear relate to the grain sown? He is the same with him and not the same: the same because he is of the same being with the grain; not the same because he is better: the creature remained the same, but greater splendor appeared, and he rose in a new form. So the future body will be the same, but will appear in its most perfect form. The same can be seen from the fact that “God gives each seed his own body.” Where is the alien (other) body? Gives “his own”. Therefore, when the Apostle says: “not the future body of the seesh,” he does not say that instead of one, another creature will be resurrected; the same thing will rise again, but in a better, more glorious form.” Theodoret holds the same thought here: “Just as wheat will be born from wheat, lentils from lentils, and from each species the same species, so our bodies will be resurrected the same, but with greater strength, incorruptibility and immortality.” b) In what form will the bodies be resurrected? (1 Cor. 15:39–50) Explaining the form in which bodies will be resurrected, Saint Paul aa) first lists the very properties of future bodies (1 Cor. 15:39–44); and then he sets forth the basis that this is how it should be, and not otherwise, precisely according to the economy of our salvation (1 Cor. 15:45-50). aa) Properties of future bodies (1 Cor. 15:39–44) The body will be resurrected the same, so that everyone will recognize the body in which he will be resurrected as his own body, the same one that he wore while living before; but it will have completely different qualities. It will be the same, but not the same. What properties our future body will have, this (β) is shown by the Apostle below (1 Cor. 15:42–44); but before that testimony, he brings to attention (α) the diversity of bodies on earth and in heaven (1 Cor. 15:39–41). Why is he doing this? If he had this in mind to explain in what different glory our bodies will be resurrected, then making an induction about the properties of the future body (1 Cor. 15:42-44), he would present those properties so that it would be clear that they belong to different degrees of bodies that will be resurrected. But he presents them in such a way that although they are different, they will belong to every resurrected body. There is a comparison between the body as it is buried in the ground and the body as it will rise again. Their difference is great to the point of opposites; In terms of properties, they are separated from each other, like heaven from earth. Meanwhile, starting this comparison, he says: “so is the resurrection of the dead,” making it clear that he now wants to draw guidance from what he said before, that is, from indicating the diversity of earthly and heavenly bodies (1 Cor. 15:39–41). From here we get the idea that, enumerating these different bodies, he meant only to say: look how rough and dark the earthly bodies are, and how light and luminous the heavenly bodies are. The same will be the difference between the bodies of those who die and the bodies that have to be resurrected. 1 Corinthians 15:39. Not all flesh is the same flesh; But there is some flesh by man, and another by cattle, and another by fish, and another by birds. He lists almost all classes of earthly organisms, or bodies, in order to more clearly imagine that although they differ in the degree of perfection, they are all of the same rank, crude, carnal, perishable, easily decomposed. What is essential in all of them, as organisms, is one; the differences concern the external manifestation of the essential. 1 Corinthians 15:40. Both the heavenly body and the earthly body: but one is the glory of the heavenly, and another is the glory of the earth. By celestial bodies the Apostle means the sun, moon and stars, as is evident from the flow of his speech, and not the bodies of angels, as others believe. Under the earthly ones are those that I have listed, and all others similar to them. He says: there are celestial bodies, just as there are terrestrial ones. But heavenly ones are completely different from earthly ones. They are luminous, unchanging, solid, constant. A simple glance is enough to see how the heavenly bodies are more glorious than the earthly ones. This point seems to be the main one for the Apostle. And he says this in order to suggest that just as celestial bodies differ from earthly bodies, so future bodies differ from present ones. 1 Corinthians 15:41. Another is the glory of the sun, and another is the glory of the moon, and another is the glory of the stars; star differs from star in glory. As above, speaking about earthly bodies, the Apostle was not content to talk about them in general, but listed their different types; So, speaking about the celestial bodies, he was not content to talk about them in general, but also lists them as they appear to the simple eye: the sun, the moon and the stars. They are of different degrees, but all of the same rank – bodies shining on the earth. He lists them in order to hold attention to them longer and confirm in his mind that they are not at all the same as earthly ones. The sky with its bodies, in the general opinion, is the representative of all that is best and most perfect, just as the earth is the representative of all shortcomings and infirmities. In all these texts (1 Cor. 15:39–41) the Apostle did not intend to indicate the difference in the glory of the resurrected according to their moral difference; The purpose of his speech is to clarify that the resurrected body will be the same, but in terms of perfection it will be incomparably higher than the present one. This is what he means by two kinds of bodies, earthly and heavenly. But this passage can also be taken as an indication of the difference in future bodies according to their moral state. This is how all our interpreters interpret it. Earthly bodies, they say, represent sinners, and heavenly bodies the righteous; different types of both - different degrees of sinfulness and righteousness. Saint Chrysostom says: “Having proven the truth of the resurrection, the Apostle now proves that there will then be a great difference in glory, although there is one resurrection. Having divided everyone into two categories, into righteous and sinners, he then divides these two categories into many parts, showing that the righteous and sinners will not receive the same fate, that neither the righteous will all be equal to the righteous, nor sinners to sinners. He makes the first division - righteous and sinners - in the words: “heavenly bodies and earthly bodies,” meaning the latter by earthly, and the former by heavenly. Then he shows the difference between the sinners themselves in the words: “not all flesh is flesh, but some of the flesh of fish, and some of birds and cattle,” although they are all bodies, but some are more, others are less unimportant, both in the way of life and in the structure. Having said this, he then turns to the sky and says: another glory to the sun, another glory to the moon. Just as there is difference in earthly bodies, so in heavenly ones; There is a difference not only between the sun and the moon, between the moon and the stars, but also between the stars themselves, for although they are all in the sky, some have more glory, others less. What do we learn from here? – Because although all the righteous will be in the kingdom of heaven, not everyone will receive the same bliss; and sinners, although they will all be in Gehenna, will not all suffer equally. That is why he adds: “so is the resurrection of the dead”; so even then there will be a great difference.” Having suggested the difference between future bodies and present ones, just as celestial bodies differ from earthly ones, the Apostle definitely expresses the very features of the difference. 1 Corinthians 15:42–44. So is the resurrection of the dead. It is sown into corruption and raised into incorruption; it is not sown in honor, it is raised in glory; it is sown in weakness and raised in strength; the spiritual body is sown, the spiritual body is raised. These are the differences! The present body is perishable, dishonest, weak, spiritual; the future will be imperishable, glorious, strong, spiritual. "Likewise." What does this comparison mean? - It seems that it should be attributed to verses 36 and 37. What you sow will not come to life unless it dies - and you are not sowing a future body, but a naked grain that must die so that a new and better body will come out of it. So, he says, it will be in the resurrection: our body will rise with completely different properties from what it was supposed to have in the earth. - Then verses 39-41, an indication of the difference in bodies, wouldn’t it be better to consider it an introductory speech regarding the word that God gives each seed “his own” body, giving himself the freedom to understand them, without being embarrassed by the flow of speech? Saint Chrysostom says about them: “Why did the Apostle avoid the resurrection here?” - And although after this he says: he did not evade; but understands them regardless of the flow of speech. This is noticed because in this entire section it is difficult to establish certainty in concepts and their combination. In a word: “sown” indicates the burial of dead bodies in the ground (St. Chrysostom). But the comparison takes in general current bodies as they appear on earth, and not just as they appear in the coffin and grave, although here it is most obvious what they are. One must think this way because among the characteristics of sown bodies is the fact that they are soulful, when there is no longer a soul in them; and the fact that they are in weakness does not quite apply to bodies lowered into the grave. The contrasting features of present and future bodies are self-explanatory. “It is sown into corruption”, then in order to decompose into the elements from which it is composed. “In two or three days it undergoes fetid decay” (Theodorite). But it is also perishable in its essence. Being itself composed and supported through the decomposition of consumed foods and then through their forced combination inside by the action of vital force, and not simple chemical affinity, it is already doomed to the fact that, as soon as this life-giving principle departs from it, it will disintegrate and decompose through the action of a chemical process that has power outside, in defiance of which it existed until then. "Rises in incorruption". He will rise up in such a way that he can no longer be considered doomed to decay. It will not be composed and maintained through the decomposition and combination of gross substances ingested, and therefore it itself will be free from decomposition. The Apostle first said that God will abolish the womb: then life will be maintained in a different way; the image and composition of the body will be different. The vital force, which is now working on the construction and maintenance of the body, struggling with gross matter in order to deliver from it particles capable of being animated, will then be in direct connection with the most source of all-vivifying force, and drink from it life, or what is needed for life. “It is not sown in honor.” “What’s uglier than a dead, decayed body?” (Saint Chrysostom). Our body, and besides decay, although more honorable than all earthly bodies, its real honor is lost. That is why the creatures do not give him due honor. It should have been bright, but it became dim, becoming white from the coarse substances entering into it. The bodies of the saints, in hours of intense excitement of spiritual life, were enlightened, like the enlightenment of the Savior on Tabor; and this light was visible to others. And the animals obeyed them, smelling in them the stench of Adam’s body, as it was before the fall, as those who talk about this explain. This and similar things, for example, the opening of sight to the ability to see distant and hidden things, hearing to the ability to hear the singing of angels, smell to the ability to smell in a thing the smell of the passion with which it was given, movement to the ability to be in another place without leaving one’s own - all this and the like, manifested in the body of saints blessed with grace, does not belong to the present age, but to the future, and testifies only to how diminished in honor and glory our current body is in its usual state. "Rises in Glory". Glorious - light and luminous. Those manifestations of the glory of the body in those blessed already make it clear how glorious the future body will be, freed from the whiteness of the gross matter; but now we cannot fully define and imagine that glory. It’s not clear that we will. Writing to the Philippians, Saint Paul defined it this way: “Who will transform the body of our humility, so that it may be conformed to the Body of His glory” (1 Cor. 3:21). Our humble, humiliated and disgraced body will be as glorious as the body of the Lord Savior. - This is enough for us. "It is sown in weakness." What kind of power is there when there is no movement or feeling! – But in general our body is very weak: a little work and it gets tired; a little vigil, and sleep overcomes; Few unfavorable touches from alien elements cause illness; how much time is required to move from place to place, how much effort to lift something, how many precautions to get rid of unpleasant external influences - clothing, shelter! We are used to all this and it seems to us that it is in the order of things. No, it is not fitting for the king of the creatures of the earth to appear in such weakness. "Remains in force". “Then nothing will overcome him” (Saint Chrysostom). “It will receive undying power” (Theodorite). It is not omnipotence that is promised, but what is clear to us is the abolition of everything that makes it weak now. It will be active without fatigue, vigorous without the need for sleep, not subject to painful and destructive influences from the outside, fast-moving like thought, so powerful that in fulfilling what it should, it will not encounter obstacles from outside things and elements, and the like. “A spiritual body is sown, a spiritual body is raised.” Of the many concepts that are associated with the words: “spiritual body” and “spiritual body,” it seems that the most suitable one here will be seen as “passionate body and dispassionate body.” Our interpreters explain these words this way. Theodoret writes: “The Apostle calls spiritual that which is governed by the soul, and spiritual that which is governed by the Spirit.” Saint Chrysostom says: “What are you saying? Isn’t this body spiritual? It is spiritual, but it is much more. Now the great grace of the Holy Spirit often flies away when someone falls into grave sins; but then it will not be so, but, on the contrary, the Spirit will continually dwell in the flesh of the righteous and will begin to dominate in it, although the soul will also be present. Thus, the Apostle meant something similar when he said: spiritual, - or that it will be lighter, thinner, and will be able to be carried even through the air - or, better, both.” Ekumenius and Theophylact say the same thing. Photius in Ekumenius interprets: “This mortal body of ours is spiritual, because it works with passions; the spiritual body will rise up as a spiritual body, because it will no longer work for the passions - and this is not only for the righteous, but also for sinners.” The seat of passions, their support and instrument is the body when the soul is not filled with the Spirit. Filled with the Spirit of God, the soul arms itself against passions and expels them from the body. Therefore, spiritual is the same as dispassionate, and spiritual is the same as passionate. Having listed and explained all the indicated opposites in the features of bodies - present and future, Saint Chrysostom adds: “If you do not believe what has been said, then look at the heavenly bodies, so bright, unchanging and never aging, and believe that God can make corruptible bodies incorruptible and much better than visible ones.” Let us make a point from here that, according to St. Chrysostom, the above differences between bodies were made only in order to show the superiority of celestial bodies over earthly ones and in this represent a reflection of the superiority of future bodies over present ones. “There is a spiritual body, and there is a spiritual body.” Now they have begun to read: if there is a spiritual body, then there is also a spiritual body. This does not add any clarity or strength to the thought. The Apostle could have said this with a direct statement. And this is clearer. There is, that is, it happens, or perhaps, a body, both mental and spiritual. To stipulate that since there is a spiritual body, there is also a spiritual body, is not entirely convenient. Theophylact cites Origen’s opinion that the spiritual body means the etheric body, the most subtle, and the spiritual body means our gross organism, heavy, motionless, burdened with many needs. And so it is possible, but this does not represent a big difference from our understanding - the spiritual for the passionate and the spiritual for the dispassionate. bb) The reason that this must be so according to the economy of our salvation (1 Cor. 15:45-50) In the words: “spiritual body and spiritual,” the Apostle seemed to combine all the distinctive features of future bodies in comparison with present ones. Why, in proving that, according to the economy of our salvation, this is how it should be, he is primarily guided by the concepts: “mental and spiritual.” 1 Corinthians 15:45. This is what is written: the first man was Adam, the living soul, the last Adam, the life-giving spirit. That Adam was a living soul is written in the book of Genesis 2:7, but that the Lord Savior was a life-giving spirit, this is not written anywhere word for word. Therefore, Saint Paul either says this on his own, adding it to what is said in Scripture, without indicating where the word of Scripture ended and where his own began: for us, in this case, it will be the word of God; or he combines in this word the meaning of many sayings of Scripture about the coming Deliverer, as the most abundant anointed one of the Spirit, such as: “O God, Thy God anointed thee with the oil of joy” (symbol of the Spirit) “more than thy partakers” (Ps. 44:8); also: “the Spirit of God will rest on him, the Spirit of wisdom and understanding,” and so on. (Isa. 11, 2–3); also: “The Spirit of the Lord is upon me, for the sake of anointing me,” and so on. (Isa. 61:1). And about His birth it is said: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:35); and during baptism the Spirit descended on Him in the form of a dove. Or, as Saint Chrysostom and all of us say, he took it from an event: the Lord appeared in such a way that it was necessary to say about Him that He was the life-giving spirit. Here are the words of Saint Chrysostom: “The first (that is, Adam became a living soul) is really written, but the last is not written; How did the Apostle say: “It is written”? “He inferred it from events, as he often does.” This is what prophets usually do; for example, the prophet said that “Jerusalem will be called the true city” (Zech. 8:3); however, it was not called that. What then? Did the prophet tell a lie? – No, he talks about the name through events. Also: Christ “will be called Emmanuel” (Is. 7:14); and yet it was not called that; but works give Him this name. It’s the same here.” But what is the Apostle’s thought in these words? – He points to two periods of human existence, the representatives of which are the spiritual Adam the first and the life-giving Christ – Adam the second. The property of both periods means after, but here it only points to representatives, as it were: if Adam was a living soul, here is a spiritual man and a spiritual body, and the second Adam is life-giving in the spirit, here is a man, life-giving by the Spirit, and a spiritual body. Understand what both mean, and you will understand what is a spiritual body, and what is spiritual, and why in the next century it is appropriate for only a body with the latter property, that is, to be spiritual. Photius in Ecumenius writes: “Do not hesitate, he says, in the faith that our present spiritual bodies will then become spiritual. We already have evidence of this. Adam had a spiritual body, and Christ had a spiritual body, which was the companion of the fullness of the Holy Spirit. This is shown by the dove abiding on Him. For insofar as Jesus Christ is and is known by man, He is the container of the Spirit, although the Spirit with Him, insofar as He is and is known by God, abides in the one Divine being.” Saint Chrysostom says the same thing: “The Apostle said this so that you would know that there are already signs and guarantees of both the present and the future life: the present - Adam and the future - Christ. Since he delivers the best blessings in the future, he now proves that their beginning has already come, that their root and source have already appeared. If the root and source are obvious to everyone, then there should be no doubt about the fruits. Therefore he says: the last Adam gives life to the spirit; and in another place: “Your dead body will also be given life by His living Spirit in us” (Rom. 8:11).” The real thought of the Apostle is definitely very difficult to imagine. But it is obvious that, according to him, in the person of Christ the Savior, humanity begins a new life not only mentally, but also physically, since this appeared in Himself. When the Lord Jesus Christ appeared, all people, according to the first Adam, were spiritual. He was the first to be the life-giving Spirit. But through His resurrection and ascension into heaven He became the Head of the new humanity born of Him. The characteristic feature of this new humanity is spirituality - the fact that it carries within itself the Spirit of God; This Spirit is the guarantee of future revival and the body that will then appear spiritualized. Spiritual bodies are prepared in the region of soul Adam; they will appear in spiritual glory in due time. This mental period must come to an end completely. Previously, the only quality in humanity was spirituality; from Christ the Savior, from the spiritual, by the grace of the Spirit, spiritual humanity is formed; At His second coming, soulfulness will cease, spirituality will shine. Everything has its time! 1 Corinthians 15:46. But not first the spiritual, but the spiritual, and then the spiritual. So, he says, the law of the manifestation of life required that the spiritual should precede, and from it, by the action of God, the spiritual should arise. So it pleased God to decree. “He does not say why, but is content with pointing to God’s order, having the experience of events as evidence of the superiority of God’s economy and thereby proving that everything happens to us for the better, and at the same time gives even more credibility to his words” (St. Chrysostom). If Adam had not fallen, soulfulness would have been transformed into spirituality there, in paradise. After the fall, a special long spiritual period was appointed, so that during it, either by special providential actions (in all nations), then by special institutions (in the Jewish people), then, finally, by the extraordinary dispensation of salvation through the incarnation of God the Word, spiritual humanity would gradually develop, and in due time appear in glory. The spiritual must precede the spiritual, as the lowest degree to the highest. 1 Corinthians 15:47. The first man from the earth is ringed; second man, the Lord from heaven. How the first man from the earth had a ring, this is known from the image of the creation of the first man; which is why he is called Adam - earthy, earthy. What about the second man from heaven? Didn’t He receive human nature from the Most Pure Virgin Mary? Did He bring flesh from heaven? There were some heretics who thought so. But such a thought cannot be deduced from the words of the Apostle. Was the first man all made of earth only? - No; he lives in my soul. And since he was not all from the earth of the ring, although he is called here as such, but had in himself another essence - a higher, heavenly one, breathed into him by God, so reason about the second man that He is not all the Lord from heaven, although he is called such, but also has another essence - a lower, earthly one, akin to us, taken by Him in the womb of the Mother by the action of the Spirit of God. The Apostle speaks this way about both in order to more sharply highlight their differences, why in the first he points out one lower side, and in the second one higher one. One can say about Christ the Savior that He is Lord from heaven because of the unity of Person with two natures. Ahead said: the first man was a living soul; here he says: the first man is ringed from the earth. It turns out that the distinctive feature of the life of the first person, or according to the first person, is “mental and physical.” – About the second Adam in front he said that He is life-giving in the spirit, but here – that He is the Lord from heaven. – Hence, the distinctive feature of the life of the second person, or according to the second person, is “life-giving spirituality” and “God-effective heaven.” The goal of the holy Apostle is to convey the idea that if humanity remained only living according to the first man, remaining only spiritual and physical, then its end would be: you are earth and you will go to earth; the dust would return to the dust, but the soul alone is not a person; as a result of that the person would not exist. But when, according to the first man, the second man introduced into the environment of life the principles of life-giving-spiritual and God-effective-heavenly life, then along with this the opportunity was opened for humanity to inherit heavenly, spiritual, divine life instead of corruption. 1 Corinthians 15:48. Jacob of the ring, so are the rings; and Yakov is heavenly, and tats are also heavenly. In what sense does this mean? - Saint Chrysostom says: “According to the earthly, that is, everyone will also perish and die, but according to the heavenly, the heavenly, that is, everyone will also remain immortal and bright.” What verb should be used to supplement the Apostle’s provisions: the essence, there are, or there should be? According to the father, children, according to the ancestor, are the generation, and exist, and should exist. St. Paul writes the natural history of mankind. We are all born into the world according to the first ancestor, but then we are reborn and become like the second ancestor - such we are, such we must be, spiritual, heavenly, destined for imperishable eternal life, the beginnings of which we accept. The Apostle does not limit his gaze to those who believed alone, but looks at the Lord Savior according to His power and significance, or idea, as the Savior of all mankind, and looks at humanity in its entirety, as it should be, according to the intention of God, in the Trinity worshiped, that is, reborn and renewed in the Lord Savior. 1 Corinthians 15:49. And just as we have put on the image of earth, let us also be clothed in the image of heaven. Instead of: “let us be clothed,” the Greek reads “let us be clothed.” It seems more consistent with the flow of speech. The apostle is not writing moral lessons, but is clarifying the reasons why resurrected bodies should be as he depicted them - incorruptible, glorious, life-giving, spiritual. And here is the last word of his explanation. We will be clothed, he says, don’t doubt it. Let us put on the image of the heavenly, that is, we will become as He is. Take evidence of this from the fact that we have put on the image of earthy Adam. We have put on the image of earthy things through natural birth; We are spiritually clothed in the image of heavenly things in the font of baptism, and we will fully appear as such after the resurrection in the next century. Having accepted the pledge of spiritual clothing in heavenly things, do not doubt that you will appear fully clothed in Him, just as you were clothed in earthly things. “Just as we have become participants and sharers in the death of the earthly, so we will become partakers of the glory of the heavenly Master. For this: “let us be clothed,” said the Apostle in the form of a prediction, and not an exhortation” (Theodoret). “The image of the earthy Adam is: “earth you are, and to earth you will go,” and the image of the heavenly Christ is the resurrection from the dead and incorruptibility. The Apostle predicts what is to come, but in the form of a decisive definition, saying: we will certainly put on the image of the heavenly, just as we have put on the image of the earthly. The image of earthly is death, and the image of heavenly is resurrection. In death is the image of Adam; for he was the first to cause all the others to die. And in resurrection and incorruption the image of Christ; for He was the first to rise, having conquered death, and through this He granted resurrection and incorruption to the entire human race” (in Ekumenia Methodius - in the word on the resurrection). 1 Corinthians 15:50. I say this, brethren, because flesh and blood cannot inherit the kingdom of God, but corruption inherits incorruption. “The Apostle calls mortal nature flesh and blood. And while she is mortal, it is impossible for her to gain the kingdom of heaven. This is what the Apostle added: “below, corruption inherits incorruption.” But it is clear that, having become incorruptible, she will enjoy the promised blessings” (Theodoret). Photius judges in the same way in Ecumenius. “These things I say” - all this, starting from verse 45, I told you in order to convince you that “flesh and blood” is our body, in the form as it now is - rough, multi-elemental, heavy, and always ready to decay, unfit for the kingdom of God. If it is destined to participate in this kingdom, then it cannot inherit it otherwise than by being transformed. The corruptible must be given over to corruption. The heirs of the incorruptible kingdom must put on incorruption, for corruption does not inherit incorruption. He does not want to say that all those resurrected in an incorruptible body will certainly inherit the kingdom, but that without the resurrection and the endowment with incorruption, even if someone were holy, he will not see the kingdom, as it is structured. He looks at the whole person - in full force. The soul alone is not a person; the body, as it now is, is crude and unfit for the kingdom. It is destined for him to decay; in its place an incorruptible body will be given. For this there was a new Adam, who rose again and laid the foundation for the resurrection of all. By His Resurrection He made it possible to be heirs of His incorruptible kingdom. Participation in the legacy is subject to other conditions; but were it not for the resurrection in incorruption, the fulfillment of these conditions would not have brought him into the inheritance. You must put on an incorruptible body and then enter the kingdom, if you are worthy of it. It is so structured that it cannot be otherwise, although it is also structured in accordance with human nature. In the course of the Apostle’s speech, the thought may arise that whoever has not been assigned to the new Adam, the heavenly, will not have a share in incorruption. We must bear in mind that the Apostle takes humanity in its entirety and in its destiny: it is all destined for rebirth in the Lord Jesus Christ. For this reason, the power of Christ’s resurrection is such that all humanity has already been resurrected in Him. This already belongs to everyone, whether someone rises to glory or not to glory. The power of the resurrection of Christ cannot be different: for the risen one is God. The Divine cannot be limited by any limit of time or place. The Resurrection of Christ has universal significance and introduced a order of being that extends to everything. Throughout this entire section, verses 45–50, St. Paul argues dogmatically, as Blessed Photius puts it. But out of context, all these passages, especially the last texts: “flesh and blood cannot inherit the kingdom of God”, and: “let us put on the image of the heavenly”, also: “like the heavenly, the same are the heavenly” - can be accepted in the sense of moral lessons, as they have always been accepted and are still accepted. Saint Chrysostom interprets them in this sense; Photius and Methodius in Ecumenius simultaneously conduct dogmatic thoughts and moral lessons. c) Prophetic story of how the future Resurrection will be accomplished (1 Cor. 15, 51–53) 1 Corinthians 15:51. Behold, I tell you a secret: we will not all sleep, but we will all change. “Behold, I tell you a mystery.” “The Apostle intends to speak about the terrible and ineffable, about what not everyone knows, and does great honor to his listeners by talking with them about ineffable subjects” (St. Chrysostom). “A secret is called something that was not announced to everyone, but was entrusted to some friends.” Therefore, the Apostle consoles the Corinthians. “What is this: “We will not all fall asleep, but we will all change”? - The meaning of his words is as follows: we will not all die, but we will all change, even those who will not die, for they too are mortal. So, when you die, do not be afraid of it, as if you will not be resurrected; There are, undoubtedly, those who will escape death, but for the resurrection this will not be enough for them, but it is necessary that the bodies of those who do not die change and become incorruptible” (St. Chrysostom). “For not only those who have died will rise incorruptible, but also those who are still alive will put on incorruption” (Theodoret). 1 Corinthians 15:52. Soon, in the twinkling of an eye, at the last trumpet, the trumpet will sound, and the dead will rise incorruptible, and we will be changed. Soon, εν ατομω, in such a short moment of time that it cannot be divided. Between God’s command about the resurrection and the resurrection itself, not a moment of time will pass (Theodoret). They will follow modernly. Just as the voice of the trumpet, proclaiming God’s command, sounds, so at the same moment the dead will rise, and the living will change, that is, they will take on an incorruptible body, in which the dead will also be resurrected. “The word “we” here refers to the Apostle not to himself, but to those who will then be alive. Thus, after much has been said about the resurrection, he now reveals something very wonderful about it. For it is not only amazing that bodies will first rot and then be resurrected, and not that those who rise after decay will be better than those present, and not that the living will pass into a better state, and not that everyone will receive their own, and not someone else’s body, but also that so many and such great things, surpassing all mind and all understanding, will be accomplished “soon,” that is, in a moment of time, or, as he expresses it more clearly, “in “in the blink of an eye,” as quickly as the eyelids come together” (St. Chrysostom). 1 Corinthians 15:53. It is fitting for this corruptible to put on incorruptibility, and for this dead thing to put on immortality. “Proper” is an urgent law. As if pointing to his body, he says: this is deathly, this corruptible must become incorruptible and immortal. “Perishable” is a body, and “dead” is a body. The body remains a body because it is that which is clothed; Mortality and corruption disappear when it is clothed in immortality and incorruptibility. Therefore, do not doubt how the body will live endlessly when you hear that it will be incorruptible” (St. Chrysostom). At the same time, this idea is confirmed that it is these bodies that will rise, and not others. “The Apostle made it clear that it is not something else that will be resurrected, but that very thing that is decaying, for, as if with some finger, he pointed to this with the word: “to this,” saying: “to this corruptible, and to this dead thing” “(Theodoret). 3. A song of victory over death with a short exhortation (1 Cor. 15, 54–58) 1 Corinthians 15:54. When this corruptible has put on incorruption and this mortal has put on immortality, then the word will be written: death was sacrificed in victory. When corruption is thus expelled from all areas of existence and immortal life reigns everywhere, then everything will be filled with the joy of life. Freed from the bonds of corruption, those who had hitherto held on to the fear of death, as if breathing freely, will say: glory to God! Death is completely swallowed up. These words are taken from Isaiah 25:8, where he promises the Jews complete victory over their enemies and such a calm life that their enemies will not destroy them no matter what they want. The Apostle adds this to the bright state after the resurrection. The meaning of his words: “then the word will be written” is this: then it will be possible to say in the word of Scripture: death was sacrificed in victory. “By victory” - death will be so defeated and defeated that it will no longer rise, the same as in the end, there will be no death for anyone. Saint Chrysostom says: “by victory,” that is, definitively, so that there will be no traces of it, no hope of return when corruption is swallowed up by incorruption.” 1 Corinthians 15:55. Where is the sting, death? Where the hell is victory? Death is represented in the image of a poisonous serpent, who killed everyone with his sting, and when the sting was taken away from him, he became not afraid and became a laughing stock for children. Hell, according to the usual idea of ​​that time, the receptacle of all those departing from this life, is represented as taking everyone into its power through death. Now it’s over for his victims too. The Apostle personifies them and, in the words of the prophet Hosea (1 Cor. 13:14), addresses them with such derogatory speech. “He seems to contemplate the very fulfillment, sees both the victory of the Lord and the resurrection of the dead and, singing the triumph over the enemies, utters this prophetic song” (Theodoret). “Do you see the greatness of the soul? As if celebrating victory, he is inspired and, contemplating the future, as if already accomplished, he admires, tramples the deposed death with his feet and utters a victorious cry over the head of the defeated one, loudly calling out: “Where are you, death, the sting? Where the hell is the victory? She passed, died and disappeared completely. The Lord not only disarmed and defeated death, but destroyed it and turned it into nothing” (St. Chrysostom). 1 Corinthians 15:56. The sting of death is sin; the power of sin is the law. Death entered through sin. We were placed in paradise for immortal life. They have sinned and are condemned to death. Sin has stung us to death; he is a mortal, deadly sting. This truth is tangibly experienced by those who sin: both soul and body are upset and affected by sin, the soul in all its abilities, the body at the root of life; life becomes sluggish because of it. "The power of sin is the law". From what? - From the action of conscience. God implanted conscience into our soul as a guiding, and then as His judging, condemning and punishing power. What is said about the word of God comes to it: “it passes to the division of the soul and the spirit, the members and the marrow.” This is what happens when, armed with the word of God speaking the law, she finds a person a transgressor of the law. It acts at this time as a corrosive and decomposing element. This is why sin turns out to be so strong that it causes death. The law clears the conscience; Enlightened by it, she watches more closely the actions of a person, and does not give him peace, since he is a violator of the law; and through this it disturbs the life of both soul and body and, frustrating it, leads to death. God intended it to be so. Conscience fulfills the law of God's truth. For what purpose did the Apostle add these words? Doesn’t he continue the question: “Where are you, death, the sting? Where the hell is victory? Where is the sting of death, that is, sin? And where is the power of sin - the law? For then there will be neither sin nor law, because eternal righteousness and all-perfect holiness will reign. Nothing prevents you from looking at the matter this way. But it might be more straightforward to put it this way: transporting his thoughts to the contemplation of the glorious state after the resurrection, when the joy of life will abound everywhere, he admired that state and cried out: “Where is the sting of death?” But he immediately remembered that that state was still ahead, although undoubtedly true; We, on the way to it, must fulfill the condition so that, having entered the realm of immortality, we begin to taste bliss, and not torment. At this thought, the sting of death led him to sin, and from here was born the urge to remind everyone: triumphing over death, sing: where is the sting of death? but do not forget that the sting of death is sin. For us, so far, triumph over death is victory over sin in ourselves. Be inspired by such a victory, so that later you can enter into joy, not horror, and into a state of triumph over death. The sting of death is sin: the destructive power of sin comes from the fact that it is a violation of the law, for which the truth of God punishes through conscience and takes away or diminishes life. Be guardians of the law and faithful executors of all its commands! This is a direct path to triumph over death. The following thanksgiving and the further exhortation (in verse 58) are in direct agreement with this understanding of the connection between the said words. 1 Corinthians 15:57. Thanks be to God, who gave us victory through our Lord Jesus Christ. The triumph of victory over death is still in the future, but it is so certain that God has, as it were, already given it into our hands. Victory in action. In the person of Christ the Savior it has already taken place; By faith we also assimilate it to ourselves, not only hopefully, but also effectively through the sharing of the life of Jesus Christ in baptism and communion. We are being snatched from the jaws of death, and solid foundations are being laid for blissful immortality. And all this through our Lord Jesus Christ! “Thanks be to God, all this has been arranged for the one who has favored it.” Saint Chrysostom says at this: “Christ himself erected the trophy, and awarded us crowns, not out of duty, but out of love for mankind.” The Apostle thanks God for granting victory, but over what, he does not say. One can understand, and above death; one can understand, and over sin, the sting of death. Thanks be to God, who has given us in the Lord Jesus Christ sin-conquering power, which leads us to the joyful triumph of victory over death. Ahead in the words: “the sting of death is sin,” he said: look, however, cut off the sting of death. At the same time, the thought could arise: where can you get along with him? This could lead to the economy of salvation, which is all aimed at conquering and eradicating sin in oneself. And hence: thanks be to God! Don't be afraid! We have everything at hand. God in the Lord Jesus Christ gives us complete victory over sin. 1 Corinthians 15:58. Moreover, my beloved brethren, stand firm, untroubled, always abundant in the work of the Lord, knowing that your work is not empty before the Lord. “The same”, ωστε, “so”, delivers these lessons in direct dependence on the immediately preceding one. There is triumph over death, and at the same time there is a passing suggestion to overcome sin in advance, for which the strength has been given in the Lord. What the Apostle now says is directly related to this last suggestion. “Be firm, inaccessible.” Since the Apostle does not indicate the subject, it will not be fair to limit firmness and inaccessibility only in relation to faith in the resurrection. Rather, it should be assumed that, just as in the future, thanksgiving was raised to God for the granting of victory over sin, and the entire economy of salvation in the Lord Jesus Christ leads to this, then here firmness and intransigence are, of course, all-round: both in faith, and in life by faith, and in receiving the sacraments, and in participating in all the sanctifying rites of the Church - firmness and intransigence in all this is not such that one became jealous and abandoned - he began again, but was jealous and threw it again - intermittent, but constant, unchanging, even. “Always abounding in the work of the Lord.” What is this work of the Lord? - A matter of salvation. What is it? - “According to the first life, put aside for you the old man, which is corrupting in the lusts of deceitful desires... and put on the new... created by God in righteousness and excellence of the truth” (Eph. 4:22, 24). This is what Saint Chrysostom means by the work of the Lord. He says that excess is excess “in pure life.” Theodoret has the same thought: “Hardly collect the wealth of piety.” The work of the Lord will be the doing of every good thing. We must do good not haphazardly, not as it happened, but to be abundant in doing it, “so that the good is completely abundant and above the prescribed limits” (St. Chrysostom). “Knowing that your labor is not worthless before the Lord.” “This admonition is fair, for nothing shakes (firmness and intransigence) so much as the thought that you are working in vain and in vain” (St. Chrysostom). So, he says, don’t hesitate! Stand firm in faith, good deeds and patience on this path. The fruit of your labors is faithful. “The judge is truthful and weaves crowns for ascetics (1 Cor. 2 Tim. 4:8), and has already prepared a reward for workers (Matt. 20:8)” (Theodoret). Where does "leading" come from? - From what he said about the resurrection and the future life. “Before the Lord” - gives the idea that, therefore, all our work must be directed so that it is “before the Lord” - we dedicate it to Him and do it as if everything that was done was done before the eyes of the Lord. Such work is always free from any admixture of impure motives and is always pleasing to the Lord. He will not allow work for Him and before Him to be empty here, much less there. “Let us not, beloved, indulge in sleep: it is impossible, absolutely impossible, for those who are careless to be considered worthy of the kingdom of heaven, as well as for those who are devoted to luxury and intemperance. Rather, by exhausting and exhausting our body and enduring countless labors, we can obtain heavenly blessings. Don’t you see what a distance there is between heaven and earth, what kind of battle lies ahead of us, how inclined man is to evil, how sin surrounds us and what snares it lays? Do you not know that what was promised to you is greater than human things? Don't you know what kind of judgment we will face? Don't you remember that we will have to give an account of our words and thoughts? – Know that if we are careless, then no one will protect us, not a righteous person, not a prophet, not an apostle; if we are zealous, then, having sufficient protection in our own affairs, we will boldly receive the blessings prepared for those who love God” (St. Chrysostom). You might be interested in: